A Prospect of Heaven, Treatise · Chapter 16
CHAP. XVI.
SECT. I. Of the glory of the Bodies of the Saints in Heaven, and first of the beauty and clarity of glorified Bodies.
BUt now to ſpeak more particularly of the glory of the Body: the Apoſtle ſaith, 1 Cor. 15.43. the Body is ſown in diſhonour, it is raiſed in glory: that which is here called glory, is by Divines generally termed clarity; and this no way varying from the ſenſe of the Apoſtle; for verſ. 41, 42. he ſaith, that the glories of the Saints Bodies in Heaven, at the general reſurrection, ſhall be different and divers; one exceeding another in clarity, as one Star differs from another in glory; ſo ſhall the reſurrection of the dead be. St. Paul ſaith in Phil. 3.21. Christ ſhall change our vile bodies, and faſhion them like unto his glorious body. This is very admirable, that a poor ſinful Creature ſhould be ſo changed, tranſformed, exalted, as to be like the Son of God in glory: Our Bodies now are but as loathſome Carcaſſes; what a vile Body had Job when he ſate upon the Dunghil? what a vile Body had Lazarus when he lay at the Rich Man's gate full of ſores? When Children are young, break out in the face, in hands and body, there is no beauty in them; ſo ſin breaks out in theſe mortal Bodies, and makes them ugly in God's eyes; there are many corporal imperfections in mens Bodies now, but when Chriſt ſhall appear, then our Bodies ſhall be as his Body, beautiful and glorious. Tradition upheld by reaſon teacheth us, that he was beautiful without art; that the Holy Ghoſt who formed his Body in the Virgins Womb, would have it adorned with comlineſs; he conſecrated beauty in his Perſon, when he took our nature upon him; though he aſſumed the pain of ſin, he would not aſſume the uglineſs thereof; and as there was no ignorance in his Soul, ſo was there no deformity in his Body. His very types in the Old Teſtament were all comely: David and Solomon, the one of which repreſented his Victories, the other his Triumphs, were both of them famous for their beauty; the Angels took upon them his viſage when they treated with the Prophets; while they ſpoke in his name, they would appear in his form. Jacob had the honour to ſee him, when he wreſtled with him before the break of day; the three Children that were thrown into the fiery Furnace ſaw him in the midſt of the flames: But how gloriouſly did the face of Chriſt ſhine at his Transfiguration? Chriſt's face did ſhine upon Earth, and now in Heaven doth ſhine like the Sun. And our Saviour intimateth, that the Righteous ſhall ſhine as the Sun in the Kingdom of their Father, Matth. 13.43. Lazarus his Body ſhall be a beautiful Body, he ſhall have no imperfection; Sampſon ſhall then have his eyes which the Philiſtines pulled out; Mephiboſheth ſhall not be lame in Heaven; there ſhall be no imperfection in a glorified Body. The Scripture mentioneth ſome Perſons eminent for beauty, as David, Joſeph, and eſpecially Abſalom, who (though he had a deformed Soul, yet) for his out-ſide, was without blemiſh, and had no peer among thoſe many thouſands of Iſrael: There was none to be ſo much praiſed for beauty as Abſalom, for from the ſoles of his feet to the crown of his head, there was no blemiſh in him, 2 Sam. 14.25. But the moſt exquiſite earthly beauty is but ſkin-deep, and but like the painting of a rotten poſt; it is but a freſh colour laid on mortality; the foundation of it is weak and craſie, and therefore it ſoon fadeth: but he that is like to Chriſt in holineſs, ſhall be like to him in heavenly beauty and glory; the beauty of glorified Bodies ſhall be a ſhining beauty. The expreſſion of Divines is thus; As Iron when it is heated in the Fire, we cannot ſee the Iron for the Fire, it appears nothing elſe but fiery; ſo in Heaven we ſhall not be able to ſee the Body for the glory thereof: and as the Air is now fully poſſeſſed with the light, ſo ſhall our Bodies be fully poſſeſſed with glory; and the Soul full of the light of glory ſhall be diffuſed thorow the whole Body,Leſſius de ſummo bono, lib. 3. cap 5. and all the parts of it, according to the opinion of the Learned; therefore it behooveth, that the whole Body be reſplendent, according to the dignity of the Soul inhabiting it. Yea, it is conceived that the glory of the Soul ſhall be ſeen through the Body, in ſuch a ſort as the life of the Soul is ſeen and obſerved in and by the vivacity and livelineſs which it imparts by action and motion to the outward viſible parts of the Body:Dr. Rich. Sheldon of mans laſt end. and not only did the face of Chriſt ſhine as the Sun at his Transfiguration on Mount Tabor, but alſo his rayment was white as the light, Matth. 17.2. St. Mark addeth, that his rayment became ſhining, exceeding white as ſnow, ſo as no Fuller on earth can white them, Mark 9.3. Now his garments did cover his Body; yet ſuch was the glory and clarity of his Body, that his rayment became white as ſnow; for it became not Chriſt or the Angels to appear in naked Bodies.Cyril. Hieroſol. Catech. 18. Cyril of Jeruſalem, ſpeaking of this point, ſaith, The Juſt ſhall ſhine as the Sun, and as the Moon, and as the brightneſs of the Firmament. And God foreſeeing the incredulity of Men,Ut Anima iſta dum exercet functiones ſua… in corpore impertit ei colorem, & totam hanc externam Corporis gloriam: ita tum cum Deus erit omnia in omnibus, ſpiritus Chriſti in nobis habitam, induet Corpora noſtra glorioſiſſima quibuſ que qualitatibus. Rolloc. in Johan. cap. 5. hath given unto little Worms (called Glow-worms) a ſhining Body, that they might ſhine therewith, that from thoſe things which do appear, we might believe what we do expect; he that hath made a Worm ſo to gliſter, will make the Bodies of the Saints much more bright and ſhining.
SECT. II. Of the agility of glorified Bodies.
THe Bodies of the Saints in Heaven ſhall alſo have a wonderful agility, whereby they ſhall be able to move from place to place with incredible ſwiftneſs; this agility is a glorious quality, whereby the Bodies of the glorified are totally ſubject to the Souls, as to moſt powerful movers, to be moved by them without the leaſt reluctancy or reſiſtance; for the Soul ſhall then (as ſome Learned men ſay) have a moſt abſolute dominion over the Body, and by a redundancy and emanation, impart to it a glorious quickning and vivacity, far beyond that which any mortal Creatures in their bodily heavy parts can have; for glorified Souls ſhall then be made perfect, and glorified Bodies ſhall have more perfect inſtruments for motion, then thoſe which corruptible Bodies uſually have, and the weight of their Bodies ſhall not in the leaſt hinder their motion. And albeit the ſame Father ſaith, Certe ubi volet Spiritus, ibi protinus erit Corpus; that the Body will preſently be there where the Soul would have it: Yet may we not grant unto the ſame Bodies any inſtantanean motion, ſo that in an imagined inſtant of time, they may make any true real corporal motion; for time in a proper ſpeech hath no true or real inſtant, either as part, or period, or end of it ſelf; for then a glorified Body muſt paſs thorow the beginning, middle, and end of a ſpace at once, if it move from place to place in an inſtant, which were more then utterly impoſſible, involving a contradiction, and would be deſtructive to the nature of a true Body.
Yet the motion of glorified Bodies may be very ſudden, and in ſo ſhort a time (as it were) imperceptible. Auguſtine compares it to the Sun-beams,Auguſt. Epiſt. 4…. the which as it were in an imperceptible moment of time, do fill this whole Hemiſphere with their glorious luſtre. The Author of the Book of Wiſdom ſaith, The Righteous ſhall ſhine, and as ſparks among the ſtubble they ſhall run too and fro:Sap. 3.7. Whereby ſome think the agility of the Saints Bodies in Heaven, and their facility for motion is figured. One ſaith, that its agility will be ſo great, that it will outpaſs the winds and lightning, it will flie without wings through the ſpacious Regions of the Air; it will walk upon the water and not ſink, and in a very ſhort time paſſing from one end of the World to the other, will be no longer a clog and torment to the Soul. Moreover, which way ſoever they ſhall move, they ſhall have the glorious preſence of God with them: in Heaven the Saints live, move, and have their glorious being in him; they live of him, by partaking of his glorious life; move before him, like the holy Angels, by a moſt prompt and ready obedience; and are in him, being entered into the joy of their Lord.
SECT. III. Of the ſpirituality of glorified Bodies.
A Farther degree of the happineſs of a glorified Body is, that it ſhall be ſpiritual: It is ſown a natural Body, but it riſeth a ſpiritual Body, 1 Cor. 15.44. It is called a ſpiritual Body, not as though the Body were changed into the Soul and Spirit; for ſo, that which is raiſed ſhould not be Man, conſiſting of a Soul and Body, but a third diſtinct thing differing from Man: it ſhall not then ceaſe to be a Body; it ſhall change condition, but not change nature; were its nature changed, the myſtery of the reſurrection of the fleſh ſhould be quite taken away, and ſo the ſame thing that fell ſhould not be raiſed again: Neither is it called a ſpiritual Body, as though the Body after the reſurrection were rarified like the Air and Wind, as the Eutychians of old affirmed, denying glorified Bodies to be palpable: but I call it ſpiritual,
1. Becauſe as the Body ſhall be re-united to the Soul, ſo it ſhall be perfectly ſubmitted to it; as the Spirit ſerving the Fleſh, may not unfitly be called carnal, ſo the Body obedient to the Soul, is rightly termed ſpiritual: The Soul ſhall have a more powerful influence upon, and dominion over the Body after the reſurrection, then it ever had, or could have, in the time of her mortality; it ſhall no longer be the Priſon, but the Temple of the Soul; then the Body ſhall readily yield to every motion of the Spirit.
2. The Body ſhall be endued with ſpiritual properties; the Bodies of the Saints ſhall be even as the Angels are now in Heaven, they ſhall be able to live without ſleep, without eating and drinking, without marriage; they ſhall need none of ſuch things as theſe natural Bodies in this mortal condition do: Our Bodies now are but ſo many clogs to our Souls, ſubject to toyl and wearineſs; but then the Body will have ſuch advantages, as will free and clear it from all ſuch corporal imperfections and defections, as bodily and corporal ſubſtances are obnoxious to; the corruptible Body overladeth and oppreſſeth the Soul, and this earthly tabernacle preſſeth down the mind meditating on heavenly things; but in Heaven, when the Souls of the Bleſſed ſhall ſee the glory of God, and be for ever in the contemplation of him, they ſhall then be freed from all clogs and hinderances, that ſo they may bend themſelves with all their might to the contemplation, love, and fruition of God, whoſe goodneſs will then be moſt clearly and fully preſented to them.
But as for ſubtilty, which properly ſignifies a property, whereby ſuch things as are ſpiritual have a penetrative vertue to paſs through the corpulent parts of any thing that hath a Body, having parts and dimenſions, I cannot ſee how it can be attributed to glorified Bodies, which after the reſurrection ſhall have the ſame extenſive and bodily parts for quantity and material ſubſtance as they had before, and can no more pierce thorow any true bodily ſubſtance which hath the dimenſions of quantity (as length, breadth, thickneſs) then they could before their reſurrection, during the time of their mortality and corruption. Although divers of the Antients affirm, that Chriſt after his reſurrection, entered into the room where his Diſciples were, the doors being ſhut, John 20.26. by paſſing thorow the door; yet if it were ſo, we may not attribute the ſame as a thing natural to his glorified Body, it having the ſame dimenſions of quantity for fulneſs of matter it had before, but muſt rather be attributed to the power of his God-head, to whom nothing is impoſſible: but I ſuppoſe, though the doors were ſhut preſently before and after his paſſage, yet they opened of their own accord, or by his Divine power at the inſtant of his paſſage, as Acts 12.10. the Creature giving place to the Creator; otherwiſe we muſt hold the Body of Chriſt made a penetration thorow the doors, and then there muſt be two ſolid Bodies in one place at the ſame time, which were impoſſible. And St. Auguſtine ſaith, even of glorified Bodies, Tolle ſpatia corporibus, & corpora non erunt; take away ſpaces from the Bodies, and they will ceaſe to be bodies.
SECT. IV. Of the impaſſibility of glorified Bodies.
MOreover the Bodies of the Saints in glory ſhall be made impaſſible; in this life we are ſubject to many infirmities, to thouſands of miſeries; our Bodies are Butts, againſt which miſeries and afflictions (which are the Arrows of the Almighty) are ſhot; but glorified Bodies are ſubject to none of theſe, they ſuffer no pain, Chriſt will wipe away all tears from their eyes; ſorrow and mourning ſhall flee away, and be ſent packing to Hell among the Devils and damned Wretches, their afflictions are their portion: Heaven and the bleſſed ſtate of the Saints in Heaven, is as free from miſery as from ſin; this World to the godly, is as the Priſon to Joſeph, as Nebuchadnezzar's Furnace to the three Children, as the Lions Den to Daniel: this World to the godly is like an Houſe of Correction, wherein is much toyl and labour, and very much ſcourging beſides: We are born to be miſerable, we ſhall do nothing elſe but ſuffer; but we ſhall be taken out of Priſon, our Bodies ſhall be drawn out of the Furnace, freed from the Houſe of Correction, and no grief nor miſery ſhall evermore touch our glorified Bodies. Their impaſſibility will then free them from all the injuries of the Elements; the natural heat which now waſteth them, ſhall no more conſume the natural moyſture; the contraries that compoſe man will then agree; and the Body being no longer tormented with hunger and thirſt, will ſtand in need neither of meat nor drink, he will be in a ſtate of conſiſtency, wherein he will have his juſt proportion. The Apoſtle tells us, that what is ſown in weakneſs, ſhall be raiſed in power and vertue; ſo that the Body ſhall not need that propping up, as the weak pillars thereof do now need ſupport in this ſtate of mortality. But this power is no ſupernatural vertue, making the elementary parts and qualities to be of another nature then now they are, for there muſt be no change nor deſtruction, but only a perfection of Nature; neither ſhall theſe elementary qualities, by the power of God, be limited or obſtructed in their operations, that they ſhall not fight againſt each other to their mutual deſtruction; for then the impaſſibility of glorified Bodies ſhould not be an internal vertue, as abiding in the Body (which is againſt the Apoſtle's intent) but only an external aſſiſtance of God. Aquinas ſaith,Aquin. ſupplem. qu. 82. art. 1. that this vertue and power of impaſſibility floweth immediately from the Soul her ſelf, which informing the Body, doth ſo fully and perfectly ſubdue all the powers and qualities of the ſame unto her ſelf, that no contrary Agent can be able to make any violent impreſſion upon, or act violently againſt the Body, either to corrupt or deſtroy it, or in the leaſt to be able to draw it from that quiet and peaceable ſtate wherein it reſteth.
SECT. V. Of the incorruptibility and immortality of glorified Bodies.
FInally, the glory of the Body ſhall be ſo firm and ſtable, that it can never wither or decay, it ſhall be incorruptible: The Body is ſown in corruption, it is raiſed in incorruption, 1 Cor. 15.42. This corruptible must put on incorruption, and this mortal must put on immortality, verſe 53. The Bodies of the beatified ſhall then be embalmed with the Spirit, that ſhall cauſe them for ever to be incorruptible; their Bodies ſhall be made incorruptible and immortal, like the glorious Body of Chriſt; theſe earthly Tabernacles, or demicilia Animae, muſt be taken down, and then theſe Bodies of duſt muſt return to duſt; we muſt ſay to Corruption, thou art our Mother, and to the Worm, thou art our Siſter; and the Soul muſt ſuffer a divorce from the Body: But when Chriſt ſhall appear, our mortality ſhall be ſwallowed up of life, then our corruption ſhall put on incorruption; theſe vile duſty Bodies of ours ſhall be made glorious Manſions for our Souls, and our Souls ſhall be for ever united to our Bodies again, ſo that they ſhall never ſuffer a divorce from the Body, and the Body ſhall never ſee corruption any more. We ſhall then enjoy an eternal ſpring of years which ſhall never wither; our days will paſs on, yet ſhall we never feel any decay or declenſion in our ſelves; our budding verdure will fear no Winter, the Lillies and Roſes of our Countenances will keep their freſhneſs; and as original Righteouſneſs ſerved to Man as a Garment in the ſtate of Innocence, ſo Glory will be inſtead of a Robe to the Bleſſed. God hath made the Soul of ſo powerful a nature,Auguſt. Epiſt. 66. ad Dioſcor. (ſaith one of the Antients) that from her glorious happineſs there redounds to the Body the vigour of incorruption; and ſo long as the glorified Soul ſhall be ſubject to God, and the glorified Body be ſubject to the Soul, ſo long it ſhall be impoſſible for any bodily agent whatſoever to have any tranſient action or impreſſion, which may any way change or hurt the ſame. But as St. Paul ſaith, Rom. 6.10. In that Christ died, he died unto ſin once; but in that he liveth, he liveth unto God: ſo we ſhall then live with God, and unto God, as Chriſt, for ever.
SECT. VI.
ALbeit glorified Bodies ſhall be impaſſible, and incorruptible, ſo that they ſhall not be ſubject to any contrary or violent impreſſions, yet may we not deny, but that there ſhall be ſuch ſenſitive actions of ſeeing, hearing, &c. and conſequently anſwerable paſſions which include not corruption, as may be fitting for that glorious place; each ſenſe ſhall there have its own proper delight and glory: doubtleſs the Bodies of the Saints ſhall not be deſtitute of their ſenſes, but be compleatly furniſhed with moſt perfect organs and ſpirits fit for their uſe, and therefore ſhall have the moſt perfect uſe of their ſenſes; and verily in vain ſhould the Body be reſumed, if there might not be the uſe and delight of the ſenſes, ſeeing the Body of man is not neceſſary or uſeful to the Soul, but for the uſe of the ſenſes; neither ſhall there be wanting objects which may be perceived, and may delight and refreſh the ſenſes.
1. Becauſe the Soul is not only rational, but alſo ſenſitive, and in both parts is capable of taking its delights; therefore it muſt not only be made happy in the rational part (which ſhall be done by the viſion and fruition of God) but alſo in the ſenſitive part, which ſhall be brought to paſs by the perception of the moſt excellent ſenſible objects fitted to every ſenſe.
2. The Saints in this life had many grievous afflictions and mortifications, for Chriſt's ſake, in their ſenſes; for the greateſt part of the torments which the holy Martyrs endured, was in their ſenſes: They were tortured; they had trial of cruel mockings and ſcourgings; yea moreover, of bonds and impr…ſonments: they were ſtoned, they were ſawn aſunder, they were ſlain with the ſword; they wandered about in ſheep-skins and goat-skins, being deſtitute, afflicted, tormented, Heb. 11.36, 37. And the greateſt part of the work of mortification lies in the mortification of the ſenſes; there is by nature an inordinateneſs in all our outward and inward ſenſes: thence we read in Scripture of a wanton eye, 2 Pet. 2.14. Geneſ. 21.7. of itching ears, 2 Tim. 4.11. the lust of the palate, Numb. 11.4, 5. of the lust of the noſe, Prov. 7.18. ſo of the touch, Prov. 7.13. ſo that we cannot with ſafety truſt them without Job's covenant, Job 31.1. or the Prophet Hoſea's hedge, Hoſ. 2.6. or Solomon's knife, Prov. 23.7. or David's bridle, Pſalm 39.1. Not only the rational and intellectual, but alſo the whole ſenſitive part of man is ſubject to luſt, and much of the work of mortification lies in ſubduing the inordinateneſs of the bodily ſenſes; ſo in Heaven likewiſe, the ſenſitive parts and faculties which have been inſtruments of the Soul in the exerciſes of righteouſneſs, and in ſuffering for righteouſneſs ſake, ſhall alſo receive their appointed rewards and conſolations, which ſhall be accommodated to every one of the ſenſes.
3. This is confirmed by the contrary, for the damned in Hell ſhall be greatly tormented in all their ſenſes; the wanton eyes ſhall always be terrified with the ſight of ugly Devils which ſhould they behold here when they are alone, would almoſt ſcare them out of their wits; the delicate ears ſhall be affrighted with the horrid noiſe of damned Ghoſts, crying and roaring out with doleful ſhriekings, curſing the day that ever they were born; they ſhall famiſh and pine away for ever, without one bit of bread to ſtanch their hunger, and without one drop of water to cool their tongues, tormented in the infernal flames: your dainty delicate perſons, that now cannot brook the leaſt unſavoury ſmell, ſhall lie down in a ſtinking dungeon, in a loathſome lake, that burns with fire and brimſtone for ever. Now if the Damned in Hell ſhall be ſo grievouſly tormented in their ſenſes, then ſhall the ſenſes of the glorified Saints be exceedingly refreſhed; for God is not more ſevere in puniſhing, then bountiful in rewarding.
SECT. VII.
HEre let us conſider ſome of the particular Senſes, and parts of the Body, and take notice what notable things might be ſpoken of them.
1. The Eyes, thoſe windows in the upper ſtory, how lightſome ſhall they be? and what high and glorious objects ſhall they behold? the Eyes ſhall then be renewed, and made more bright and clear then the light of the Sun; the very act of ſeeing ſhall be moſt clear and perfect, they ſhall be freed from all darkneſs, dimneſs, obſcurity and defect; no glorious object ſhall dazle the eyes of the Inhabitants in Heaven, for the brightneſs of the heavenly Bodies ſhall not trouble the ſpirits of the eyes, (as the light of the Sun troubleth them now) but ſhall moſt ſweetly ſtrengthen them.
We may conceive that thoſe that are in this place of bleſſedneſs, at one ſingle aſpect may perfectly ſee from one end of the Heaven to the other, there being no defect in the objects, medium or organ, or any thing to intercept the ſight, the objects being ſo tranſparent and glorious; here we may ſee a Star in a dark night at many thouſand miles diſtance: but as the objects in Heaven ſhall be moſt glorious, ſo the eyes of the Saints ſhall be enabled perfectly to behold them. Again, the medium ſhall no way be defective; here the thickneſs or darkneſs of the Air often dulls our ſight, but in Heaven there ſhall be nothing but a perfect ſerenity round about them: as in Hell is utter darkneſs, ſo in Heaven there ſhall be moſt perfect light. The organ alſo, the inſtrument of ſight, [the eye] ſhall be wholly free from all dimneſs, and be able to diſcern any glorious object preſented to it; it ſhall be free from weakneſs, able to bear the brighteſt ſplendor; nor ſhall it be any way offended with the glory of any viſible thing, though never ſo tranſcendently glorious. I ſhall now ſpeak of the glorious objects which the bodily eye ſhall behold in Heaven.
I. It ſhall behold the glory of God himſelf, in a moſt glorious manifeſtation of himſelf to it. It is a queſtion whether we ſhall ſee God with our bodily eyes: But I will not burden you with variety of opinions, but take theſe things in anſwer to the queſtion.
The ſight of God in Heaven is to be referred to the underſtanding; to the eye of the mind, not to the eye of the body. The Reaſons of it are theſe:
Reaſ. 1. Becauſe the Divine Eſſence is moſt ſpiritual, therefore it altogether exceeds the power of bodily eyes, though glorified, and raiſed to a far more admirable ability to diſcern far above what now it poſſibly can ſee: Potentia organica ultra corpora non potest extendi; by the ſight of ſenſe, with our bodily eyes we can only ſee corporal things, and materially bodily objects; and ſo we cannot ſee our own Souls, much leſs the Eſſence and Subſtance of God.
Reaſ. 2. Becauſe the Apoſtle ſaith of God, that he is abſolutely inviſible, 1 Tim. 6.16. whom no eye hath ſeen, nor can ſee; namely, with bodily eyes. And though it be ſaid of Jacob, that he ſaw God face to face, Geneſ. 32. and that God talked with Moſes mouth to mouth, as a man talketh with his friend, Numb. 13. yet they ſaw not God in his nature, eſſence, and ſubſtance, wherein he is inviſible, but in ſome viſible created form which it pleaſed him to aſſume, and wherein he appeared to them. Athanaſius ſaith, that they ſaw God in ſome manifeſtations of himſelf, but not in his own nature: ſo it is conceived that the Servants of God, even after this life, when they be perfectly ſanctified and glorified, ſhall not ſee God the Father and the Holy Ghoſt in their eſſence, for they ſhall ſtill have their true bodies, and true eyes, and therefore they ſhall ſee but their proper objects.
Reaſ. 3. Becauſe the Angels, who have no bodily eyes, and ſtand continually before the Lord, and the bleſſed Souls of Saints in Heaven do now ſee God, and yet have no bodily eyes; wherefore their ſight of God is only mental, not ocular.
Reaſ. 4. Becauſe the Apoſtle expreſſeth the ſeeing God face to face by perfect knowledge, 1 Cor. 13.12. Now we ſee through a glaſs darkly, but then face to face; now I know in part, but then ſhall I know even as alſo I am known: where to know God as he knows us, is to ſee him face to face.
II. Although we ſhall not ſee God with our bodily eyes, yet notwithſtanding the glorified organ of a glorified body, informed by a glorified Soul, ſhall have moſt glorious objects to look upon in Heaven; as
1. Heaven it ſelf is a moſt glorious ſight for our glorified eyes; what a glorious ſight is the outſide of Heaven, bedeckt with the Sun, Moon, and innumerable Stars? if the outſide be ſo glorious, what is the inſide, wherein the glory of God is diſplayed? if the porch and pavement of this Palace be ſo glorious, what then is the Preſence-Chamber? It was Chryſoſtom's wiſh, that he could ſee Chriſt in the fleſh, Paul in the pulpit, Rome in her glory: In Heaven you ſhall ſee Chriſt, not in his ſtate of humiliation, but in the higheſt degree of glory; not Paul in the Pulpit, but Paul ſitting on a Throne of glory; not Rome, but Heaven it ſelf, the heavenly Jeruſalem, in its fulneſs of glory.
2. Theſe eyes of our bodies ſhall ſee the glorious man Chriſt Jeſus, in whoſe Humane nature (as in a glaſs) God will in an ineffable manner manifeſt the glory of his Divine eſſence; hence the Apoſtle calls him the brightneſs of his perſon; the beam, the ſplendour of his perſon: In Rev. 21.23. it is ſaid, The City hath no need of the Sun, neither of the Moon to ſhine in it; for the Glory of God doth lighten it, and the Lamb is the light thereof: that is, Chriſt himſelf is the light by which we ſhall ſee God. Oh what a glorious raviſhing object will Chriſt's body be to the eye? A Philoſopher was ſo raviſhed with the Sun, that he thought himſelf made for no other end but to look upon the Sun. Chriſt's Body in Heaven is a thouſand times more bright then the Sun;Non in forma ſervi, ſed in forma. the Sun is blackneſs of darkneſs in compariſon of it: here we ſee Chriſt as he will manifeſt himſelf to us otherwiſe, but there we ſhall ſee him as he is, 1 John 3.2. Ferus expounds the words thus [we ſhall know him as he is] that is,Ferus in 1 Joan. 3.2. ſaith he, we ſhall know Chriſt no more under the notion of a Servant; we ſhall not know Chriſt as the Son of Man, but then we ſhall know him as God, as he is the Son of God, the King of glorious ſtate, the Lord of glory. Cajetan Cajetan. in loc.ſaith, that this particle [ſicut] as he is, excludit omnem viſionem per repreſentans, excludeth our knowledge of Chriſt from any thing that repreſents him ſed ſicuti est, ſicut ipſe ſeipſum offert: (i. e.) we ſhall know him by himſelf, and not by the creature, or any thing whatſoever. Much of Chriſt is diſcovered here in the Word, in the the Goſpel, and in the Ordinances; and great manifeſtations of Chriſt are made to the Souls of his People by the Spirit of Wiſdom and Revelation; but all comes ſhort of this, when they ſhall ſee him as he is in himſelf, ſee him face to face; as Friends talking together do look one another in the face, ſo ſhall Chriſt and godly Men ſee one anothers face.
There's a great difference between the ſight of a Picture (though it be a true Picture) of a dear Friend, when he is many hundred miles diſtant from us, and the ſight of his own face; far more bleſſed ſhall the Children of God be, when they ſhall ſee Chriſt as he is, then now they can diſcern him while they are in the body, and abſent from him, and can ſee him only by repreſentations. If old Simeon, when he ſaw Chriſt as he was in his infancy, embraced him in his arms, and ſaid, Lord, now lettest thou thy Servant depart in peace, for mine eyes have ſeen thy ſalvation, Luke 2.29. How then ſhall the ſight of him as he is, tranſport the Souls of the Saints with unſpeakable joy and admiration? if it were ſo delightful to ſee Chriſt in his infancy, in his ſwadling cloathes, what joy will it be to ſee him in Heaven all glorious? if the fight of Chriſt in the types and promiſes, which were but prefigurations of him, were ſo ſweet to the Saints of old, what will the ſight of Chriſt himſelf, the Antitype, be? Abraham foreſaw by the eye of faith, the firſt coming of Chriſt in the fleſh; he ſaw my day afar off (ſaith Chriſt) and was glad, Qui bona egerint, fulgebunt ſicut Sol cum Angelis in vitam aeternam, cum Domino noſtro Jeſu Chriſto; videntes eum ſemper, & ab eo viſi, & inceſſabili laetitia, quae apiſo provenient perfruentes. Damaſcen. lib. 4. de Fide.John 8.56. Much more glad would he have been, with old Simeon, to have ſeen Chriſt himſelf: If John Baptist leaped in the Womb for joy, at the preſence of Mary the Mother of our Lord, how will our hearts dance for joy, when we ſhall ſee the Lord Jeſus himſelf in his great Majeſty and glory? if it be ſweet to behold him in his Image, and in his People, who are but ſhadows of Chriſt; if ſometimes an heavenly viſion of Chriſt hath driven a man into an extaſie, and hath raviſhed him out of himſelf; Oh then what ſhall it be to ſee him as he is? if the inward ſight of him, by a few beams darted upon us by this glorious Son of righteouſneſs, doth transform us from glory to glory, Oh how will it then raviſh our hearts, when we ſhall have both an ocular and intellectual ſight of the Lord Jeſus?
Oh what running, thronging, and poſting was there to ſee Chriſt when he was upon earth, in his ſtate of abaſement? Zacheus being a man of a low ſtature, climbed up a Sycamore-tree, that he might ſee Jeſus paſſing by, Luke 19. what then will the ſight of Jeſus be, when you ſhall ſee the Son of man coming in power and great glory? when you ſhall ſee him with trumpets ſounding before him, and ſee him with his glorious train, with all his glorious Angels, as himſelf ſpeaks, Matth. 16.27. to ſee him ſitting upon his Throne of Majeſty, and the World round about him; his Friends (the Sheep) on his right hand, the Goats (his Enemies) on his left hand: what a ſight will this be, eſpecially if you have then ſo much intereſt in Chriſt, as to be placed among the Sheep at his right hand? how will it affect you, when he ſhall be always in your eye, and never out of your ſight?
If the Queen of Sheba was ſo ſtricken with amazement when ſhe beheld the glory of Solomon, that there was no more ſpirit in her, 1 Kings 10.5. how will all the Saints be filled with admiration when they ſhall behold the glory of Chriſt? how did that aſtoniſhed Queen bleſs the Attendants of Solomon! Happy are thy Men, happy are theſe thy Servants that ſtand continually before thee, and hear thy wiſdom. Alas, what happineſs is this in regard of the Angels and Saints who ſtand continually in the preſence of Chriſt, in whoſe preſence there is fulneſs of joy, fulneſs of glory! was it ſuch an happineſs to hear the wiſdom of Solomon? what a tranſcendent happineſs is it then to hear the wiſdom of Christ, who is greater then Solomon? I conceive that the glory which three of Chriſt's Diſciples ſaw upon the holy Mount was but a glimpſe of that fulneſs of glory, wherewith he is now ſilled in Heaven: yet that little drop was ſo affecting, that Peter cried out, Maſter, it is good for us to be here: He was ſo raviſhed with extraordinary joy conceived at the heavenly viſion, that he even loſt and forgat himſelf, and wiſt not what they ſaid, Luke 9.33, 34. but being overjoyed, it appears his wiſh was inconſiderate, and his counſel raſh and unadviſed, (Let us build three Tabernacles, one for Thee, another for Moſes, another for Elias) for theſe Reaſons.
1. Becauſe he thought earthly Tabernacles fit habitations for heavenly Bodies.
2. Becauſe he conceived not aright of the end of the viſion, viz. to comfort them; in letting them to ſee (as in a glaſs) what Chriſt's glory and their glory ſhould be; which he would have had continued, when it muſt of neceſſity be intermitted; for had Chriſt continued in this eſtate he could not have ſuffered, and ſo our ſalvation had not been accompliſhed. But while Peter was thus ſpeaking, behold a bright Cloud overſhadowed them, and they feared when they were entering into the Cloud; had not this Cloud ſomewhat abated the glory of the Apparition, it had not been poſſible for theſe Diſciples, in the ſtate of mortality, to have beheld the countenance of their Maſter. Now if Chriſt in his Transfiguration, while he was on Mount Tabor, was ſo delightful to behold, when his Humanity appeared in a glorious form only but for a ſhort time, how pleaſant will the ſight of him be to the godly, when they ſhall ſee him by perfect viſion, and enjoy him by full fruition? With abundant ſatisfaction ſhall the Saints behold the face of Chriſt in fulneſs of glory! Oh how will it raviſh their hearts, when they ſhall ſee him who gave himſelf for them? who loved them, and waſhed their ſins in his blood? who being the Prince and Captain of our ſalvation, was content to be perfected by ſufferings, that he might bring them into glory? when they ſhall ſee him who died for them, and roſe again for their juſtification; aſcended up into Heaven, took poſſeſſion thereof, and prepared a place for them, and came again and took them to himſelf? they ſhall then be even tranſported with joy to behold their Saviour, whom they loved ſo dearly all their lives, but never had the happineſs to ſee before; for whoſe appearance they longed, thirſted, ſighed, prayed, Come Lord Jeſus. Oh how will their hearts melt toward him (think you) when they ſhall ſee him! Oh this is he that died for me, that ſhed his precious blood for me: they will then look thorow him, if it were poſſible; and then to think they ſhall always ſee him and enjoy him, and never be divided from him any more, they will then be even raviſhed into an extaſie of joy; their ſight of him ſhall be laeta, familiaris, & perpetua, joyful, familiar, and perpetual; which is a ſpecial part of the beatitude peculiar to the Saints, from which the Wicked are excluded. Oh happy, yea thrice happy are thoſe eyes which ſhall ſee the face of Chriſt, whom they ſhall love perfectly, and of whom they are infinitely and eternally beloved! What a raviſhing ſight will it be to behold that Body, which was ſo foully disfigured upon the Croſs for our ſakes! It ſhall be undoubtedly (as St. Bernard ſaith) a thing full of all ſweetneſs and delight, when men ſhall there ſee and behold a Man, the Creator of men, and Lord of all things created. We are wont to eſteem it a ſingular great honour to our Family, to ſee one of our Kindred advanced to a Crown, or dignified with ſome Princely honour; but how far greater honour ſhall this be to us, to ſee that Lord, who is our God, our near Kinſman, of our fleſh and blood, ſitting at the right hand of God the Father, and made King both of Heaven and Earth? And if the Members do account that an honour to them which is done to their Head, by reaſon of that ſtrict union that is between the Head and its Members, what elſe ſhall it be, but that every faithful Chriſtian ſhall account the glory of Jeſus Chriſt their Head as their peculiar glory? How ſhould the conſideration hereof make every one of us cry out, O my deareſt Saviour, and bleſſed Redeemer, when ſhall this joyful day come? Oh when ſhall I appear before thy face, and be raviſhed by beholding thy excellent beauty? when ſhall I ſee that countenance of thine which the Angels are deſirous to behold? How true concerning the things of the World is that which Solomon ſaith, the eye is not ſatisfied with ſeeing, Eccleſ. 1.8. and it is as true, that in Heaven the eye ſhall be fully ſatisfied, but not ſatiated at all with ſeeing; they ſhall ſee ſuch glory, that they ſhall deſire no greater: If Philip on Earth ſaid to Chriſt, Shew us the Father, and it ſhall ſuffice; how much more when we ſhall ſee the King of Kings in his glory, ſhall glorified Saints ſay, We have enough?Satis, Domine ſatis. they ſhall deſire no greater glory, yet never be weary of ſeeing.
SECT. VIII.
3. HEreunto I may alſo add that bleſſed and glorious ſpectacle of the general Aſſembly and Church of the firſt-born, whoſe names are written in Heaven; thoſe many thouſands of Patriarchs and Saints of the old and new World; Prophets of the Old Teſtament, Apoſtles of the New; Martyrs, faithful Preachers, and ſincere Profeſſors of the Goſpel: Enoch, Noah, Abraham, Iſaac, Jacob, Moſes, Samuel, David, Daniel, Joh; Peter, Paul, the great Doctor of the Gentiles, and the reſt. What a raviſhing ſight will it be to ſee the glorious company of the Apoſtles? to behold the goodly fellowſhip of the Prophets? to ſet your eyes on that noble Army of Martyrs and Confeſſors, that have ſhed their blood for the cauſe of Chriſt? What a joyful ſight will it be to ſee thoſe holy Prophets, Iſaiah, Jeremiah, Ezekiel, Daniel, and the reſt, above the reach of their cruel Perſecutors, cloathed with long white garments, with Palms in their hands, and with the glorious enſigns of their victorious triumphs? Will it not be a goodly ſight to behold that glorious fore-runner of Chriſt, who choſe rather to loſe his head, then to diſſemble the filthineſs of an inceſtuous King? and no leſs delightful will it be to ſee St. Stephen, who was ſtoned to death for Chriſt; and that holy Apoſtle St. James, who was ſlain with the ſword of Herod, that cruel Tyrant, now reigning with Chriſt in glory. What an excellent ſight ſhall it be to ſee thoſe famous Lights of the Church of Chriſt, Peter and Paul, ſhining there very gloriouſly, with the Trophies of their Martyrdom wherewith they were Crowned? and this ſhall add to the perfection of this ſight, that the Saints ſhall all enjoy the glories of each other, as if they were properly their own.
If the ſight of the Saints in communion here be ſo ſweet, even an Heaven upon Earth, what will it be when all the bleſſed Souls that have been from the beginning of the World, and ſhall be to the end, ſhall meet all together, and they wholly freed from all corruptions and imperfections, what a bleſſed ſight will that be? If there be ſuch great pleaſure in the ſight of Flowers and Jewels, what great delight will there be in the ſight of the innumerable company of the Bleſſed, who ſhall all ſhine as the Sun, eſpecially when all ſhall be dearer to their Parents, Children, Relations, then now they are? to behold multitude, the beauty and excellency of the inhabitants of Heaven, and their ſweet familiarity with one another, will be a moſt pleaſant ſpectacle: Their multitude will be innumerable; God hath many Sons and Daughters that muſt be brought to glory, Heb. 2.10. there are a numberleſs number that are to follow the Lamb whereſoever he goes, Rev. 14.1. there ſhall be no empty places in Heaven, nor any void of inhabitants. Likewiſe the beauty of all ſhall be admirable; they ſhall be like unto the Angels of God, and be the moſt excellent images of their heavenly Father; and how pleaſant a thing will this be to behold? In dignity all ſhall be the Citizens of Heaven, and the Children of God; all ſhall be triumphant Kings, having had the victory over the World, the Fleſh and the Devil. We count it an admirable ſight, if we could ſee one King among an hundred thouſand perſons in his glory; Oh then what a ſight ſhall this be, when we ſhall ſee millions of glorious Kings, and Chriſt, the King of infinite glory, in the midſt of them? — All ſhall be Prieſts unto God, offering the ſacrifice of praiſe perpetually to him. In brief, the leaſt Saint in Heaven ſhall be greater in dignity and glory, then all the Kings of this World: Moreover, they ſhall be moſt delighted to behold that ſweet converſe they ſhall have together. If it be a delightful thing in the Court of ſome great Prince to obtain the favour and good will of all, what pleaſure will it be to enjoy the friendſhip and familiarity of ſuch an innumerable company of noble Perſons? Oh what a royal Feaſt, and moſt magnificent Banquet, will the Lord make for his Children, when they ſhall all meet together in his holy Mountain? let Worldlings get them to their gluttonous and carnal feaſts, let them even burſt themſelves with their ſuperfluous exceſſes, ſuch a Feaſt as this (where the choiceſt dainties are ſerved in by the holy Angels, where even Chriſt himſelf, the Maſter and maker of the Feaſt, will as it were g…rd himſelf and ſerve) is convenient only for God and his choſen People.
SECT. IX.
ANd as the eyes ſhall be freed from all dimneſs, ſo the ears ſhall be freed from all defects of deafneſs: the ears ſhall always hear that raviſhing Muſick ſounding forth from the heavenly Quire, where a conſort of innumerable Angels and glorified Saints are ſinging Hallelujahs to their God, and magnifying their glorious Redeemer for ever; for the high praiſes of God ſhall be in the mouthes of all his Saints, Pſal. 149.6. by reaſon of their ardent love to God, who hath heaped ſo many good things upon them, they ſhall break forth into praiſes and thankſgivings: They ſhall praiſe him out of all his works and benefits; from his works of Creation and Providence, from his works of Redemption and Juſtification, Adoption and Sanctification; from his works of Mercy and Juſtice; from the Rewards he beſtoweth on the Righteous, and the Puniſhments he inflicteth on the Wicked; and from all his ſecret and revealed Judgements. They ſhall have all theſe things before the eyes of their minds, and ſhall clearly underſtand the counſel of God in them all, and ſhall be filled with incredible conſolation, and by reaſon of the greatneſs of their joy ſhall praiſe him for all, peculiarly bleſſing him, and giving him immortal thanks; they ſhall not want matter for everlaſting praiſe: and they ſhall not only praiſe him with their heart, but alſo in their body with their tongues; there ſhall be a moſt excellent harmony of voices, incomparably ſurpaſſing the muſick in the World; this will be exceeding ſweet and pleaſant, that one only ſound of it were able to bring the whole World aſleep.
Now as the Saints ſhall inceſſantly, with vocal praiſes, magnifie the Lord; ſo without doubt their vocal Hallelujahs ſhall be heard and underſtood of one another: what raviſhing expreſſions of love ſhall they then hear from Chriſt, and from each other? what Songs of joy and triumph? Upon the conſideration whereof devout St. Auguſtine breaks forth into this meditation;Omne opus ſanct…rum leus Dei ſine fi…e, ſine defectione, ſine labore. faelix ergo & vero in perpe tuum faelix, ſi poſt reſolutionem hujus corpuſculi audivero iila cantica caeleſtis enelodiae, quae cantantur ad laudem Regis aeterni, ab illis ſuper…ae petriae civibus, beatorumque ſpirituum agminibus, &c. Auguſt. med…t. cap. 25. The whole work of the Saints in Heaven ſhall be to praiſe God without end, without failing, without labour: happy therefore, and truly happy am I for ever, if after the reſolution of my body, I ſhall be counted worthy to hear thoſe Songs of heavenly melody, which are ſung in praiſing the everlaſting King, by thoſe Citizens of the Country that is above, and by the Troops of thoſe bleſſed Spirits which are there: Oh how happy ſhall I account my ſelf to be, if I may be admitted to ſing thoſe ſongs, and ſtand by my King, my God; the Captain of my ſalvation, and behold him in his glory. Now as it was ſaid of the eye in reſpect of things ſeen, ſo it is ſaid of the ear in reſpect of things heard; Neither is the ear ſilled with hearing, Eccleſ. 1.8. it is ſpoken in reſpect of things heard here below, all the things in the World which are moſt delightful to it, cannot fill it; they may tire the ear, but cannot ſatisfie it; but in Heaven the ear ſhall be filled, but never cloyed with hearing; it ſhall hear whatſoever is pleaſing to it, and nothing that is diſtaſteful. How ſhould this conſideration make us to think the time long till we be out of Egypt, and freed from thoſe chains which link us to ſuch ſhameful ſervices, and ſo unworthy of a Soul ranſomed with the blood of the Son of God? Alas, when will the time come that we ſhall hear the Canticles of glory? when ſhall we go to the Daughters of Zion, to our Country, crying out with a loud voice, that the ſpiritual Pharaoh is ſwallowed up under the Abyſſes, and that all thoſe Troops of Enemies which now purſue us, have ſuffered a diſmal ſhipwrack, not under the Waves of the red Sea, but under the Lake of Fire and Brimſtone, and everlaſting malediction? Oh then let us not ſuffer the noiſe and tumult of this World to ſtrike our ears with ſo many unprofitable, extravagant, and dangerous diſcourſes, but rather let us ſeal up our ears againſt wicked words, filthy ſpeeches, profane and rotten communications, idle and fooliſh jeſtings, and inure them to ſuch as are ſuitable to thoſe they ſhall hear in Heaven.
SECT. X.
AS for the ſenſe of feeling we may not deny it to be in Heaven, for that includes not any corruption; and if congruous to ſenſe, it is a perfection, not a defect of nature; and that glorified Bodies be palpable, and may be felt, that ſpeech of our Saviour after his reſurrection makes it clear, Handle me and ſee, for a ſpirit hath not fleſh and bones, as ye ſee me to have, Luke 24.39. The ſenſe of touching will receive its delights, both from the heavenly Air, and the ſoft touch of heavenly Bodies, as alſo from the moſt inward ſenſe of the beſt temperament; for man being perfectly ſound, hath a pleaſant ſenſe and feeling of the good conſtitution of the Body.
As for the ſmell and taſte, ſome think as they are inferiour ſenſes, ſo they are ſubſervient to this mortal ſtate, and that there ſhall be no uſe of them in a ſtate of glory; the taſte is for the trying of meats and drinks; and it ſhall be one great part of the Saints happineſs, not to hunger and thirſt any more, but to be far above theſe things, being like to the Angels of God, to be ſo repleniſhed with the love and influences of the preſence of God, as to live immediately upon him, in him, and by him, and not to lead ſuch a weak and frail life as now they do, that lean upon the ſtaff of bread, and muſt be underpropped by the creatures. But if there be any uſe of theſe ſenſes in Heaven, it ſhall be after another manner then now it is; the ſenſe of ſmelling ſhall then be refreſhed with moſt ſweet and pleaſant ſavours; not of ſuch vaporous things as we have here, but of ſuch as be proportionable to the glory of Heaven.
In like manner the taſte ſhall be ſatisfied with incredible ſweetneſs and delights,Ludovic. Granat. Medit. not for the ſuſtentation of life, but for the accompliſhment of all glory, as one noteth: And albeit touching the ſenſe of taſte ſome difficulty may ariſe; yet though there be no delicious taſte, by eating or drinking delicious dainties (ſuch as the ſenſual Epicures of theſe times make their God) notwithſtanding, it is not abſurd to think,…r. Rich Sheldon of Man's laſt end. that glorified Bodies (by God's appointment) ſhall have ſome delicious and pleaſant moiſture reſting upon the palate, or place of taſte, that ſo by ſuch a means that ſenſible part may have her full content. And Leſſius ſaith,Leſſius de ſummo bono. if the Damned in Hell are moſt ſharply puniſhed in theſe ſenſes, (as the rich Glutton, that in Hell torments was tormented in his tongue) why ſhould not the Saints, who have ſuffered ſo many things ſo grievous to the ſenſes in this life, receive delight and refreſhing in them?
Concerning all which Laurence Juſtinian writes thus: The fleſh of man made ſpiritual,Laurent. Juſtinian. lib. de Dicipl. Monach. cap. …3. ſhall abound with delights of divers ſorts in all the ſenſes; the eye ſhall be delighted in the lovely ſight of the Redeemer, when it ſhall ſee the King of glory decked with his own comelineſs; the melodious ſongs of the Citizens that are above, ſhall not a little delight their ears; likewiſe the fragrant pleaſantneſs of the Celeſtial odours ſhall embrew the ſmelling with a wonderful liquefaction; and an unſpeakable ſweetneſs of all delectable things ſhall as it were cram the palate of the mouth; and the touch ſhall abound with delights ſuitable to it: it is requiſite that all the members of the Body ſhould extol their Creator in their own way, that as they took their beginning from him, ſo alſo they may bring down the end of their bleſſedneſs toward him, that God may be all in all. And Anſelm, when he had ſaid, that the Damned ſhall have the greateſt pains in all their ſenſes and members, addeth in like manner, but in a contrary conſideration, in that life that is to come, a certain unſpeakable delight ſhall inebriate good men, and abundantly ſatisfie them with its invaluable ſweetneſs: The eyes, the ears, the noſtrils, the mouth, the throat, the hands, the liver, the lungs, the bones, the marrow, the bowels, and every particular member of the Body ſhall be repleniſhed with ſuch a wonderful ſenſe of delight and ſweetneſs, that truly we ſhall drink large draughts of it in the torrents of delight; and inſtead of the dew of Manna, wherewith the Iſraelites were refreſhed, we ſhall be ſatiated in an Ocean of Nectar and Ambroſia, that is, without bounds, limits, meaſure, or bottom. O happineſs, not ſo much to be ſpoken of, as to be wiſhed and deſired, and to be purchaſed (if it were poſſible) with a thouſand lives, had we ſo many to give for the ſame.
SECT. XI.
Ʋſe 1. THe firſt Uſe that I ſhall make of this, is to commend unto you that of the Apoſtle, 1 Theſ. 4.3, 4, 5. That ye ſhould abſtain from fornication, that every one of you ſhould know how to poſſeſs his veſſel in ſanctification and in honour, (as men that ſeek for glory, honour, and immortality) not in the lust of concupiſcence, even as the Gentiles which know not God: as thoſe who have hope only in this life, who have no entrance into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. Flee fornication; every ſin that a man doth is without the body, but he that commiteth fornication ſinneth against his own body, 1 Cor. 6.18. Other ſins are without doors in compariſon of this, but this is within; it is a ſin ſo inward to the Body, that it diffuſeth it ſelf through the whole Body, and makes it wholly a ſlave and inſtrument to its luſt; yea, the Body is as it were the object of theſe ſinful luſts; they do in a peculiar manner defile the Body. What greater indecorum can there be for one that hopeth to have his Body glorified in Heaven, then thus to debaſe and vilifie it upon the Earth? Take heed likewiſe of intemperance in meats and drinks, of gluttony and drunkenneſs, for this alſo diſhonoureth the Body, takes away the heart, and makes it to ſtick faſt in the mire of ſenſuality, and makes a man a ſtranger to heavenly-mindedneſs; it ſets a man below a rational man, much more below a ſpiritual man, whoſe heart, whoſe hope, whoſe converſation is in Heaven. St. Paul ſaith, Meats for the belly, and the belly for meats, but God ſhall deſtroy both it and them. If you expect to have your Bodies lifted up to heavenly glory, be not ye S…rvants to the belly and to meats and drinks, both which are appointed to deſtruction. Miſerable then is the condition of thoſe perſons now, whoſe god is their belly; whoſe greateſt delight is to pamper their bodies, and pleaſe their palates; that have not the leaſt ſavour of heavenly things: The more heavenly minded any man is, the more he raiſeth his heart far above theſe things, and denieth himſelf in them; and it ſhall be no little ground of comfort to a glorified Saint, when after the mortification and diligent looking to the ſenſes, (which continued ſo ſhort a time) he finds himſelf ſo wholly immerſed in that deep fountain of glory, without finding any bottom or end of ſo many, and ſuch exceeding great joys. Oh then let us make it our meat and drink to do the will of our Father which is in Heaven, uſing theſe outward bleſſings as not abuſing them; as furtherances, and not as hinderances in the ſervice of God, eating and drinking for Heaven, and (whatſoever we do) doing all for Heaven; that this among other may be one good evidence to our Souls, that we are Veſſels of Honour prepared for glory, fitted for Heaven, where we ſhall be full of God, and have no need nor deſire to fill our ſelves with meats and drinks.
Ʋſe 2. This may exhort us to a patient bearing of all afflictions and preſent evils, be they many, be they grievous: Suppoſe your Bodies are as full of diſeaſes, as the Body of Lazarus was full of ſores; they are ſick, weak, crazy, deformed, blind, maimed, ulcerous, leprous; if all theſe, or any of theſe be upon thy Body, bear it patiently, for Chriſt will one day redeem thy Body from all theſe, and make it glorious like to his own Body.
Ʋſe 3. Be hence encouraged to give up your Bodies to ſuffer for Chriſt what evil ſoever cruel Tormentors through God's permiſſion ſhall inflict upon your Carcaſſes; if they judge thee to the loſs of ears, of eyes, of tongue, of hands, yea the whole Body to be burned at a ſtake, or to be devoured by wild Beaſts, (ſuch torments Martyrs have endured) willingly ſubmit to all; Chriſt will reſtore thoſe eyes, ears, tongues, hands, or any other member whatſoever, which your Adverſaries ſhall pull from you.
Ʋſe 4. Be not afraid of dying; neither let the thoughts of the diſſolution of thy Body into duſt, and the long abode of thy Body in the dark priſon of the grave be a trouble to thee; God will redeem this Body of thine from the grave, ſaying, Give up the dead which are in thee, give up my Saints; and he will make thy Body to out-ſhine in glory. The Grave is God's Refining-pot, where he refineth our vile Bodies; it is the mould in which he caſteth our glorious Bodies to new mould them; it is his Work-houſe, wherein he ſheweth his power and wiſdom in transforming our Bodies. Death cauſeth the Saints to put off theſe vile Bodies, that they may put on more glorious. Finally, be exhorted to glorifie God in your Bodies, ſince he will one day make them glorious Bodies, 1 Cor. 6.20.