Body of Divinity, Book 10
THE TENTH BOOK. OF Glorification, OF THE General RESURRECTION, THE LAST JUDGEMENT, AND Everlasting Misery of the wicked, and Happiness of the Godly.
CHAP. I. Of the General Resurrection.
REsurrection from the dead and eternal judgement, are two ofSee Dr Prid. Sermon on 1 Cor. 15. 20. Resurrectionem mortuorum futuram esse in carne, quando Christus venturus est vivos judicaturus, & mortuos: oportet si Christiani esse volumus ut credamus. Sed non ideo de hac re inanis est fides nostra, si quemadmodum futura sit, perfectè comprehendere non valemus. August. de civit▪ Dei, l. 20. c. 20. the principles of the Apostles Catechism, Heb. 6. 1.
There shall be a Resurrection of the body. In the New Testament the thing is so perspicuous and obvious, that it would be too long to rehearse the several places. Matth. 22. 32. Iohn 5. 28, 29. Acts 17. 31. & 24. 16. Revel. 20. 12, 13. Paul proves it by divers Arguments, 1 Cor. 15.
Tertullian hath written a famous book of this subject, and begins his Book thus, Fiducia Christianorum resurrectio mortuorum. The confidence of Christians is the resurrection of the dead.
2. Of the self-same body, the Apostle 1 Cor. 15. 53. speaks by way of demonstration, and as it were pointing at his own body, This corruption must put on incorruption.
Credo resurrectionem hujus carnis, said the old Christians, Iob 19. 25. Non enim resurrectio dici potest, nisi anima ad idem corpus redeat, quia resurrectio est iterata surrectio: ejusdem autem est surgere & cadere. Aquinas Supplem. 3. part. Quaest. 78. Artic. 1.
3. It shall be genoral, of the good and bad, Matth. 22. 31, 33. Dan. 12. 2. Iohn 5. 28, 29. The wicked rise in virtute Christi Iudicis, the godly in virtute Christi capitis, the wicked shall arise to death and shame; the resurrection of the Saints shall be glorious, they shall rise first, 1 Cor. 15▪ 2. Every one of them shall have aArticulus intelligi debet de resurrectione gloriosa quae est ad vitam. Nam solius Ecclesiae privilegia commemorantur▪ Unde nec mortis aeternae mentio fit, quia reprobos ea manet, non electos Dei. Vossius Disputat. 13. de Baptismo. perfect body without defect or deformity, they shall arise in perfect beauty. 3. Their body shall be immortal. 4. Spiritual and glorious, like Christs body, Phil. 4. ult.
Aquinas shews that Subtilitas est proprietas corporis gloriosi, Supplem. 3. part. Quaest. 83. Art. 1. and that it is ratione subtilitatis impalpabile, Ib. Art. 6. Vide ibid. Qu. 84. Art. 1. & Qu. 85. Art. 1, 2.
The Resurrection may be proved by reason:Et utique idoneus est reficere, qui fecit: quantò plus est fecisse, quam refecisse: initium dedisse quam reddidisse. Ita restitutionē carnis, faciliorē credas institutione. Aspici… nunc ad ipsa quoque exempla divinae potestatis. Dies moritur in noctem & tenebris usque qua que s…pelitur. Fun… statur mundi honor, omnis substantia denigratur. Tertul. de resurrect. carnis. This Article is most difficult to be believed, and most scoft at by the Heathen, therefore most defended by Iustin Martyr, Athenagoras, Lactantius, Tertullian.
1. From the power of God, he made us of nothing, therefore he can raise us out of the dust. Facilius est restituere quam constituere. Qui potest facere potest reficere, saith Tertullian, Mat. 22. 29▪ Phil. 3. 21.
2. His justice, the body is partner with the soul in sin or holinesse.
3. Christ rose again, and he rose as the publick head of the Church, Luke 24. 46, 47. He rose as the first-fruits, 1 Cor. 15. 21. He bought soul and body, 1 Cor. 6. 20. He is united to a whole believer, Iohn 6. 40.
4. That the glory of God, and Christ, and the Saints may be manifested.
The world derides the resurrection of the body, the Philosophers could not attain to it, but it is the Christians chief consolation, Iob 19. 27. Hope and resurrection of the dead are joyned together, Act. 23. 6. & 24. 14.
There are as great things past as to come, our bodies may as well be in heaven, as Christs body be in the grave, Rom. 8. 32.
Although the Resurrection shall be by the power of the whole Trinity, yet it shall be peculiarly by the voice of Christ, the dead shall hear the voice of God and live, by an Archangel ministerially.
The end why Christ shall raise them all, is to bring them to judgement.
The Schoolmen say, Omnes resurgent in eadem aetate, and urge Ephes. 4. 13. but Christ rose (say they) in his youthful age about thirty three years; but the Fathers interpret that place otherwise.
The godly then need not fear persecution, it toucheth but the body, Matth. 10. 28. nor death it self: It is but a sleep, Act. 7. *See M. Calamy on that Text. Dormientes videntur mortui apud homines, quemadmodum apud Deum mortui dormientes. Vita Bernardi▪60. 2 Thess▪ 4 13. the grave a bed of rest, Isa. 57. 2. Those that sleep likely rise, so shall thy body be raised up at the last day.
CHAP. II. Of the Last Iudgement.
BErnard *De Adventu Domini Serm. 3.distinguisheth of a three-fold coming of Christ:
1. Ad Homines, John 1. 11.
2. In Homines, Matth. 28. ult.
3. Contra Homines, Revel. 1. 7.
The usual distinction is of his first coming in great humility, when he was incarnate,Christs first and second coming agree in some things and differ in others. They agree in these: 1. At his first coming he came personally and visibly, and so shall at the last. 2. He came then, and so also the second time to advance his Church, and overthrow his enemies. They differ in four things: 1. His first coming (in respect of outward glory) was in a poor abased condition, Phil. 2. 7. The second in great glory, Matth. 24. 30. He shall be attended with innumerable Angels. He shall come in all the glory of the Father, Matth. 25. 31. & 16. 27. 2. His second coming will bring great joy to all his subjects, and terrour to all his enemies, 2 Thess. 1. 8, 9, 30, 11. 3. The good he did for his people at his first coming was but inchoate, at the last perfect. 4. Their communion with God was by Ordinances, which shall then be abolish…. When Christ came in the flesh, he came to be judged and condemned, therefore he came in a mean and contemptible way, but he shall come the second time to judge the world, John 5. 27. Hic ostendit, quod in ea carne veniet judicaturus, in qua venerat judicandus. Aug. de civ. Dei, l. 20. c. 6. and his second coming in Majesty, when he shall openly manifest and declare his excellent glory in the sight of all his reasonable creatures, Angels and men, good and bad.
The knowledge of the time is reserved to God alone, Acts 1. 7. The day is appointed by God the Father, and not revealed to any creature saving the humanity of Christ, and was not revealed to that it seemeth while he lived in the earth in basenesse. Christ shall suddenly descend from heaven with the voice of an Archangel, with a mighty shout, and with the trump of God, and then shall he cause all the Saints to rise, and with the living Saints shall cause them to meet him in the clouds, and after he shall cause all the sinners to arise also, and there publickly shall adjudge all his Saints to his heavenly Kingdom, making known and rewarding all their good deeds, but shall adjudge all the wicked to eternal damnation, making known to all the world all their wicked and ungodly deeds, words and thoughts, even those which before were most secret, which having done he shall then yeeld up the Kingdom to God his Father, not ceasing to be lesse glorious himself, because he hath shewed the infinite glory of God, to which all things are to be referred as their proper end, but perpetually enjoying glory and blisse with him in another manner, and in no lesse full measure, even as a mighty man under some great Prince, having conquered some Kingdom against whom his Prince did send him, then resigneth the office of Lord General, because there is no farther use of it, but yet liveth in as much honour in the Kings Court, as that military title and function would afford him. So our Lord and all his members with him after the last day shall remain for all eternity unspeakably glorious, though the manner of administration of things which is now in use by Gods appointment shall be finished and determined, that God may be all in all.
Two things are to be considered:
1. That all universally are to be judged.
2. That Christ shall be Judge of all.
For the former, there is a two-fold Judgement:
1. Particular and private, which is given concerning every one immediately after death.
2. Universal and publick, when all men shall be judged together, called the day of Revelation, Rom. 2. 5. and of this judgement the Creed speaks, when it saith, From thence he shall come to judge the quick and dead: From thence, viz. Heaven, He, that is, Christ Jesus the second person in Trinity, Shall come to judge the quick and dead, that is, all men that ever were or shall be.
That in the end of the world there shall be a day of Judgement, and that all men shall then be judged, it appears,
First, From Scripture, Eccles. 12. 14. Matth. 10. 15. & 12. 36. & 25. 32. Acts 17. 30, 31. Apocal. 20. 12. Isaiah and Daniel write of it; Christ in his Sermons speaks of it. See Matth. 11. 21, 22. Matth. 12. 41, aDuas hoc loco res discimus, & venturum esse judicium, & cum mortuorum resurrectione venturum. De Ninevitis enim & regina Austri quando haec dicebat, de mortuis sine dubio loquebatur, quos tamen in die judicii resurrecturos esse praedixit. Nec ideo dixit condemnabunt, quia & ipsi judicabunt, sed quia ex ipsorum comparatione isti meritò dam…abuntur August de civit Dei, l. 20. c. 5.42. Matth. 13. The Parable of the tares, Matth. 19. 28. bQuod autem ait, in regeneratione, proculdubio mortuorum resurrectionem nomine voluit regenerationis intelligi. Sic enim caro nostra regenerabitur per incorruptionem, quemadmodum est anima nostra regenerata per fidem. Aug. de civit. Dei, l. 20. c. 5.he cals it regeneration, not that men shall be then converted, but because all things then shall appear new. Enoch taught this doctrine before the floud, Iude v. 14. It is called that day, 2 Cor. 3. 4. Rom. 2. 4, 5. Paul saith of Onesiphorus, God grant him mercy on that day, Gods day, 2 Pet. 3. 12. The day of the Lord, vers. 15. The day of Christ, Phil. 1. 6, 10. It is called absolutely and simply Judgement, foreign, because it is that universal, final and ultimate Judgement, which God shall exercise in the end of the world, whose object shall be not some men only, but all men altogether, Ps. 9. 8. Eccl. 12. 14. 2 Pet. 2. 9. and with an addition, the last Judgement, because it shall be that last and immutable Judgement of God, in which those which are acquitted shall be for ever acquitted, and those which are condemned, shall be for ever condemned. It is called the last Judgment also, because it shall be exercised in the last day.
Secondly, The very conscience of man which reproves the evil-doer, proves a judgement, Rom. 2. 15. Neither are those infernal furies celebrated by the Poets any other thing then the terrours of conscience. Some deny the General Judgement, and say, there is no other judgement but what passeth in our own consciences.
A third Reason is taken from God, the Saints, and the wicked.God shall then have the glory of all his Attributes, and Christ of all his offices. Christ hath fulfilled all the other Articles in the Creed that concern him, therefore he will not fail also to accomplish this, being the last act of his Kingly office. All the creatures call for a day of judgement, Rom. 8. 19, 20.
First, From God, that his Decree may be fulfilled, Act. 17. 31.
2. That his honour may be vindicated, Eccles. 3. 16.
3. His justice cleared, Rom. 2. 15. Isa. 30. 33. 2 Tim. 4. 8. Eccles. 9. 1, 2. therefore God takes such exact notice of all the wayes of men, Iob 31. 11. Deut. 32. 34. because he will call them to an account for all.
Secondly, In respect of the Saints, that their innocency here traduced may be made manifest.
2. That their works may be rewarded, therefore it is called a day of restoring all things, all things shall then be set straight.
Thirdly, In respect of the wicked, that their unrighteousnesse may be fully punished, 1 Cor. 4. 9, 13. and that as the body did partake with the soul in sinning, so it may also share with it in punishment, 2 Cor. 5. 10. Nature had some blinde knowledge of a day of recompence, the course of providence shews it; Vertue hath not yet a full reward, nor vice a full punishment. Sinne is sometimes punished, to shew that there is a providence, and sometimes let alone, to shew that there is a Judgement to come. The course of Gods justice, and the wisdome of his counsels must be solidly applauded. The Judgement to come will work on shame, hell on fear.
The day of Judgement will be terrible to the wicked, it is called the terrour of the Lord, 2 Cor. 5. 11. and by the ancient Fathers, Tremendum judicium Dei.
1. In respect of the manner of the Judges coming, with many thousands of Angels, Matth. 16. 27. & 25. 31. Iude v. 14.
2. In respect of the Judge himself who hath infinite anger.
3. Both in the intention, extention, and protention of the punishment.
1. In the intention of it, it is without any stop or measure.
2. The extention of it, to all the soul and body.
3. In the protention of it, to all eternity.
The suddennesse also of it strikes the greater fear and terrour into ungodly men, it is resembled to three things, the first deluge, a thief, and a snare laid by the2 Pet. 3. 10. Luke 21. 35. Fowler, all which come unexpectedly, and when there is greatest indisposition and security. It is comfortable to the godly, the Scripture seldome speaks of the day of Judgement, but it cals on them to rejoyce, Lift up your heads, Luke 21. 28. it is a phrase implying the comfort, hope and boldnesse that the people of God have, or ought to have: comfort your selves with these words. It is compared to a day of refreshing, to the meeting of the Bridegroom, all which imply, that that time is matter of joy and consolation to the godly, it is their marriage and coronation day.
All the reasonable creatures shall then be judged, Angels and men, Do not ye know that we shall judge the Angels? we must all appear before the judgement seat of Christ.
The things for which they are to be judged, all actions any way liable to a Law,Mat. 12 36. Eccles. 12. 14. 1 Cor. 4. 5. all moral actions, for what ever they have done in the flesh, whether it was good or evil, every secret thing,
Cunctaque cunctorum cunctis arcana patebunt.
Cum ergo locus determinatus & tempus d…sinitum sapientiae divinae thesauris absconditum lateat, temeraria esset de iis inquisitio. Synops. Purior. Theol. Disputat. 5….No man knows the precise time of the day of Judgement, Matth. 24. 36. Mark 10. 32. yet God hath appointed the set time, Act. 17. 30.
Concerning the place, the Air, say most; the Rabbins generally say in the valley1 Thes. 4. 7. of Iehoshaphat. So Aquinas cSupplem. 3. part. Qu. 88. Art. 4.seems to hold, though there be little ground for it. Ioel 2. 12. is urged, and because Christ ascended from Mount Olivet, Act. 1. Christs great Throne shall be fixed in the Clouds, and the Judgement shall be in the air.
Some speak of fifteen signs before the day of Judgement.
Others say, these great things are to be accomplished before the day of Judgement.
1. The Gospel is to be preacht more generally to all the world, not only as the world is taken in opposition to the Jewish Nation, but as it signifies the several Nations, the utmost parts of the earth must be given to Christ.Vide Mercer. in Amos 9. 9. & 14. & a… Obad. 20. Capel. Spicileg. Matth. 17. 3. 4. ad Joan. 3. 4. & Drus▪ a… difficiliora l…, Gen. c. 81.
2. A national conversion of the Jews, Rom. 11. 25, 26. 2 Cor. 3. 15, 16.
Some dMr Meder answer to D. Twiss first letter.say they shall be called by vision and voice from heaven, as Paul was, and that those places Zech. 12. 10. Matth. 23. 39. seem to imply it. See Daniel 7. 13, 14.
3. The falling of Antichrist, the ten Kings that gave their power to him shall withdraw it from him, Revelat. 17. 11. & 14. 16. & 18. 20. See Romans 9. 13. and 16. 12.
4. More pure and glorious times in the Church, Isa. 30. 26. Revel. 11. 15. when the Jews and Gentiles shall be one flock, and more outward peace, Isa. 11. 6. & 32. 18. & 33. 20, 28. Ezek. 12. 14.
Some distinguish of two sorts of signs before Christs coming:
1. Some are more remote and transient, the man of sin to be revealed, that is past,See his answer also to the second. false prophets shall arise, and say, I am Christ; wars and rumours of wars, Matth. 24. 5, 6, 7, 24. great divisions in matters of Religion; Men shall say, Lo here is Christ, and lo there is Christ, Mat. 24. 12.
2. Some more immediate and near at hand, the general resurrection, the conflagration of the whole frame of nature.
Some say, God hath promised to accomplish six things in the latter end of the world.
1. He is pouring out his vials upon the Sun, Revel. 16. 1.
2. Is breaking the horn that pusht Ierusalem, Zech. 1. 21.
3. Is taking away the Images of jealousie, Ezek. 8. that is, some abuse in the publick worship of God.
4. He will build Ezekiels Temple, a glorious Temple in the latter end of Ezekiel, never yet seen in the world, it is spiritually to be understood, it shall be said, The Tabernacle of the Lord is with men.
5. God is reforming of Government all the world over, Ezek. 46. 18. The Princes shall oppresse the people no more.
6. The Lord is making way for that glorious promise, Dan. 7. 18.
The solemn preparation to this judgement stands in
1. The solemn comming of the Judge to the Assises; immediately before his comming shall be the signe of the Sonne of man, which what it is, is uncertain; whether some mighty brightnesse to irradiate all the world, or what else, is a great Controversie.
2. Christ shall come cloathed with all the glory and majesty of Jehovah, Matth. 16. 27. besides the glory of his Person, he shall come accompanied with a most glorious train of millions of Angels, which shall come visibly, and all the Saints departed: All the rest alive shall likewise be caught up to come along with him; then he shall pitch his Throne in the clouds. Daniel saith a fiery stream issued from it, Dan. 7. 10. See Rev. 20. 11.
The onelyonly Judge at the great day is Jesus Christ, the second Person in the sacredSolus meritò constitutus est Iudex viv… rum & mortuorum, qui finxi… …igillatim corda universorum, & intelligit omnia opera corum. Solum attendo Iudic…, quem & solura justificatorem agnosco. Bern. Epist. 42. Compare 2 Phil. 9. 10, …1. with Rom. 14. 10, 11. Trinity, made man, the head and spouse of the Church: Daniel saith, the Sonne of man, the ancient of dayes: Christ saith often, …he shall come to judge the quick and dead, Matth. 25. Acts 17. 31. & 10. 42. It is called the judgement seat of Christ, 2 Cor. 5. 10.
It is part of his Kingly Office as he is the Fathers Prorex and rules for him: He that hath performed all the acts of Ministry, will not be wanting in that of Majesty.
2. It is an Honour fit for none else, to be Judge of the whole world; as he is the King and Law-giver, so judgement belongs to him.
3. The Lord hath great ends in it.
1. That he may Honour the Sonne, Ioh. 5. 23. He was abased and judged in the world, God will justifie him before all his enemies.
2. That Gods justice thereby may be made glorious, Ioh. 5. 27. and the judiciall processe might appear in its visible form, Rev. 1. 7.
3. That so destruction may be more terrible to the wicked, who have abu… Christs patience, and despised his mercies, Luk. 19. 27.
4. For the greater comfort and honour of the Saints, their Husband is their Judge: Christ upon this ground presseth men to the greatest services, Mat. 19. 28. & 24. 22. & 25. 31. 2 Cor. 5. 11.
There are four things to be considered in Judgement.There are three properties especially required to the office of a Judge. 1. Knowledge to disce…ne. 2. Power to determine. 3. Justice to execute, all which are in Christ.
1. Judiciary power.
2. The internall approbation of good, and detestation of evil.
3. The retribution of reward, all these agree to all and every person in the Trinity.
4. Externall sitting upon the tribunall, and publishing of sentence; and in this respect the Father judgeth no man, but committeth all judgement to the Sonne, Joh. 5. 23.
Christ shall judge the world as God-man.
1. As God, else he could not know the decrees of God, Rev. 20. 12. nor the secrets of men, Rom. 2. 16.
2. He judgeth as man too, Ioh. 5. 27.
God, Christ, and the Saints, are said to judge the world. God judgeth in respect of the authority of jurisdiction, Christ in respect of the promulgation of sentence, Saints in respect of approbation. The authority is Gods, the execution Christs, the approbation the Saints.
One may judge comparatively, see Matth. 12. 41. after this manner even the1 Cor. 6. 2. Aquinas. wicked shall be able to judge, viz. others worse then themselves, ver. 27. 2. Interpretativè, or by approbation. 3. Assessoriè, see Matth. 19. 28. 4. Authoritatively, So Christ alone shall judge.
The manner how this great judgement shall be carried on.
1. The Saints are to be judged, as they shall arise first, so they shall be first judged; the good and bad shall be all gathered and brought into one place, but yet separated before the judgement begin, the godly shall be set all together, and the wicked all together.
The judgement of the godly, shall be an acknowledgement and rewarding of all the good that ever God wrought by them, every prayer, endeavour, shall be discovered, acknowledged, justified, rewarded, Matth. 25. 34, 35, 36, 37. then being acquittéd, they shall sit down with Christ, and as assessours own and approve of his righteous judgement.
All the sinnes which the wicked are guilty of, all the sinnes that ever they committed, with their aggravations, shall be brought to light, Eccles. 11. 9. Iude vers. 15. God will have all witnesses heard against any wicked man, and they shall receive a just punishment according to the several degrees of their sins, Mat. 25. 41, 42, 43.
There are two books wherein all is recorded:
1. Every mans conscience, it records all the actions that ever they did.
2. Gods omniscience, These things thou hast done.
It is a great Question, Whether the sins of Gods people shall be manifested atThe Leyden Divines in Synops. Pur. The…l. seem to incline to the affirmative, and so do others of our Divines, they say, it shall be as a bond cancelled. Others rather approve of the negative opinion. See Mr Burgess of Justification, Lect. 29. pag. 264. Nam per quot dies hoc judicium tendatur, incertum est▪ sed Scripturarum morè sanctarum diem poni solcre pro tempore; nemo qui illas literas quamlibet negligenter logerit, nescit. August. de civit. Dei. l. 20 c. 1. the day of Judgement?
Some think that all their secret sins shall then be opened and brought to light, yet without the least reproach, because the Scripture speaks of all giving an account, and for every secret thing, Eccl. 12. 14. 2 Cor. 5. 10.
Thin… shall not be suddenly up, as carnal thoughts imagine, viz. at this day first Christ shall raise the dead, and then the separation shall be made, and then the sentence past, and then suddenly the Judgement day is done: No, no, it must take up some large quantity of time, that all in the world may see the secret sins of wi…d men, the Kingly Office of Christ in judging the world may probably last longer then his private administration now in governing the world. Mr Steph. Sinc. Convert. c. 3.
When the Judgement is past, the godly shall go with Christ to heaven, and the wicked be thrust from him to hell, never till then shall that Text, Phil. 2. 9, 10. be fulfill'd.
Corollaries from the last Judgement:We should walk with a continual awe of it in our souls, Iob 31. 13, 14. Luk. 21. 24. Quoties diem illum co…s…dero, toto corpore contremisco, sive enim comedo, fine bibo, sine ali▪ quid aliud facio, semper videtur illa tuba terribilis sonare auribus meis, surgite mortui, venite ad judicium. Hieron.
We should not only habitually yield to the truth of this opinion (that there is such a dreadfull day of Judgement) but believe it so as to carry the thought of it in our mindes, and walk as those that do believe and expect a judgement to come.
Tertullian (one of the ancientest of the Fathers) observed of all those that profest Christianity in his time, none lived loosly, but those who either firmly believed not the day of Judgement, or put the thought of it out of their mindes.
It is reported of a certain King of Hungary, who had a brother that was a gallant: the King being carefull about his soul, and sad when he thought of the day of Judgement, his brother told him, These were but melancholy thoughts, and bad him be merry. The manner of that Countrey was, when the King sent his Trumpeter to sound at anothers door, he was presently to be led to execution; that night the King caused his Trumpeter to sound at his brothers door, whereat he was exceedingly astonished, and presently went to the King, and casting himself at his feet, askt him, What offence he had committed that he should deal so with him, and humbly beseech him to spare him. The King told him he had committed no offence against him, but alwayes carried himself as a kinde brother, but if he were so afraid of his Trumpet, why should not he much more fear when he thought of the day of Gods judgement?
Secondly, We should judge our selves, our estates and wayes, 1 Corinth. If thou beest godly the thought of the day of judgement will sweeten all reproaches and false censures here, Job 16. 19. 2 Thess. 1. 6, 7, 8. and make thee more holy as well as more comfortable. A wicked Pope in the midst of all his jollity heard a voice in his Palace of Naples, saying, Ven… miser in judicium Dei, and that night he was found dead.11. 31.
Thirdly, Strive to get an interest in the Judge, and to evidence the same to our selves.
Fourthly, Lay up prayers for it, that we may finde mercy by Christs means at that day, 2 Tim. 1. 18.
Fifthly, We should be industrious by imploying the talent the Lord hath given us, Matth. 25.
Sixthly, We should look for, wait and long for that day, Phil. 3. 30. Rev. 22. 29. 2 Tim. 4. 8. Tit. 2. 13. Thy Kingdom come.
CHAP. III. Of Hell or Damnation.
1. THere is a hell or state of misery to come after this life. This is proved,
1. By Scripture; our Saviour teacheth it in the Parable of Dives and Lazarus, and in that of the last judgement, Matth. 13. 30. and often in Revelations.
2. By the Conscience; wicked men finde in themselves an apprehension of immortality, and a fear of some punishment after death.
3. The Heathens though they have corrupted this truth with innumerable follies, yet held that there was a hell, a being and place of misery to wicked men after this present life.
4. Clear reason proveth it; since God is just, therefore many abominable sinners enjoying more prosperity in this life, then those which live farre m…re innocently, must be punished hereafter according to the multitude and hainousnesse of their sins, Psal. 73. 17.
2. The nature of the misery there suffered in regard of the matter or parts, properties and circumstances.
The parts are two, privative and positive:In sinne there is an aversion from the Creator, and a conversion to the creature. To the aversion, the poena damui answers, to the conversion poena sensus. Mark 9. 48. God thus punisheth the conscience in hell. 1. Because that faculty is the strength of a man, a man will bear his infirmities, but a wounded Spirit who can bear? 2. Because it is the tenderest part in a man. 3. It is the most active in sinning, shall purge their consciences from dead works, Heb. 4. Because it hath the greatest office and honour p… upon it here. Optimum est tunc sentiri vermem cum possit etiam suffocari. Itaque mordeat nunc ut meriatur, & paulatim desinat mordere. Bern.
1. Privative, Matth. 25. 41. Poena damni, the absence of all manner of comfort, here they drink the pure and unmixed cup of vengeance, it is a darknesse without any light, called outer darknesse, not a drop of cold water there to cool Dives his tongue. Divines unanimously concurre, that this is the worser part of hell, to be for ever totally separated from all gracious communion with God, 2 Thess. 1. Their being is upheld by Gods power, his wrath and vindictive justice are present with them, but they have no comfortable communion with him. Whence follows,
1. An everlasting hardening in sinne, because they are separated from him which should soften them.
2. Everlasting despair, they shall have an apprehension of their losse, which shall be more then the sense of pain.
2. Positive, the presence of all manner of torments, which may be referred to two heads, the sense of Gods anger, and the miserable effects thereof, Isa. 30. 33. for these things sake the wrath of God comes upon the children of disobedience. Tribulation and wrath, indignation and anguish shall be upon the soul of man that doth evil. Three drops of brimstone if it light upon any part of the flesh, will make one so full of torment that he cannot forbear roaring out for pain, How extreamly troublesome will it be then, when the whole man is drowned in a lake or river of brimstone? The wrath of God is insupportable, and is therefore compared to fire which is more hard to bear then any rack.
2. The effects of this anger on the soul and body of the sinner, the soul is affected with the horrour of its own conscience which takes Gods part against the sinner, and in a most rageful manner accuseth him.
The worm of conscience in hell is the furious reflection of the soul upon it self for its former offers, mis-spent time, by-past joyes, and now miserable, hopelesse condition.
From the sense of Gods anger, and this rage of conscience, follow extremity of grief, fear and despair, then which the soul cannot meet with greater tormenters. The spirits grieve with the anguish of what they do feel, and fear and tremble at the apprehension of what they shall feel, and are in utter despair of escaping or well bearing, they cannot be hard-hearted there if they would. But when the soul and body shall be joyned, then shall the body bear a part in the torment, which flows from the sense of Gods anger, and shall feel as much pain as any rack or fire could put it to, and both soul and body covered up with horrible shame and confusion, in that it shall be made manifest to all creatures, how wicked they have been, and for what sins the Lord doth so avenge himself upon them.
Secondly, The Properties of this misery are chiefly two, Extremity and Eternity.Primam mors animam dolentem pellit de corpore, secunda mors animam nolentem tenet in corpore. Aug. de civit. Dei, l. 21. c. 32. Mat. 25. 41. & ult. 2 Thess. 1. 10. Prov. 11. 7. Hell is called a bottomlesse pit, Luk. 8. 31. Revel. 20. 3. The great gulf shews the eternity of that condition, they shall not come out till they have paid the utmost farthing. Ubi mors semper vivit, finis semper incipit, spe sublata sola manet oeterna desperatio. Drexel. Some say, Hell is on high before the Throne of the Lamb, and within the view of the glorified Saints, Revel. 14. 10. Isa. 66. …4. B. Bilson, Bellarm. Aquinas, with Mr Wheatley and others, say, it is below.
1. Extremity. The torments are great, as falling upon the whole soul and body without any mitigation or comfort, the length of time makes not these pains seem lesse, but still they continue as extream as at the first to the sense of the feeler, because they do so far exceed his strength, and the power of Gods anger doth so continually renew it self against them.
2. Eternity. This misery continues for ever in all extremity, the things that are not seen are eternal, these shall go into everlasting punishment, their fire never goeth out, their worm never dieth, this is the hell of hell, endlesse misery must needs be hopelesse, and so comfortlesse: it is just that he should suffer for ever, who would have sinned for ever, if he had not been cut off by punishment. See Ier. 15. 1. they wilfully refused happinesse; if Heathens, they have wilfully transgrest the light of nature; if Christians, they have carelesly neglected the offers of grace, Ier. 3. 5. their desires are infinite.
Socinians say, there will come a time when Angels and the wickedest men shall be freed. Augustine speaks of some such merciful men in his time. Gods intention from everlasting was to glorifie his justice as well as his mercy, Rom. 9. 22, 23. The Covenant under which unregenerate men stand, and by which they are bound over to this wrath is everlasting. All a mans sufferings are but against the good of the creature, every sinne is against the glory of the Creatour. They will never repent of what they have done, Voluntas morientis confirmatur in eo statu in quo moritur.
Thirdly, The circumstances of these torments, are a miserable place, and miserable company, a pit, a dungeon, a lake, a pit of darknesse, and no light, which is below, as …arre removed from God, and good men as can be; the Scripture speaks of hell as a low place, 2 Pet. 2. 4. most remote from Heaven.
2. Not one person there free from the like torment, all wail, and weep, and gnash their teeth, they curse and accuse one another, this company adds to their misery.
Of Purgatory, Limbus Infantium & Patrum.Constituunt enim Scholastici communi consensu intra terram quatuor sinus …ive unum in quatuor partes divisum, unum pro damnatis, alterum pro purgatorio, tertium pro infantibus siue baptismo abe untibus, quartum pro justis, qui morichantur ante Christi passionem, qui nunc vacuus remanet: quorum sufficientia sumitur penes genera poenarum, sunt enim haec omnia loca poenalia; omnis autem poena, aut est tantùm damni, aut etiam sensus; & rursus aut aeterna, aut temporalis: pro poena ergo solius damni aeterna, est limbus puerorum; pro poena solius damni temporali, erat limbus Patrum; pro poena damni & sensus aterna, est infernus; pro poena damni & sensus temporali, est Purgatorium. Bellarm. Tom. 2. controvers. 3. lib. 2. c. 6. De loco Purgatorii. Incentro collocant inferuum damnatorum: circa …anc Purgatorium, tum limbum puerorum: ad extremum limbum Patrum. Chamier. tom. 2. l. 5. c. 8. Proxima pars gehennae est Purgatorium, Purgatorio proximus limbus puerorum, puerorum limbo proximus Patrum limbus. Rainold. de lib. Apoc. tom. 1. praelect. 79.
Because the Papists divide hell into four regions.
1. The hell of the damned, the place of eternal torment
2. Purgatory, where (they say) the souls of such are as were not sufficiently purged from their sins, while they were upon earth, and therefore for the thorow purging of them are there in torment, equal for the time to that of the damned.
3. Limbus Infantium, where they place such Infants as die without Baptism, whom they make to suffer the losse of heaven and heavenly happinesse, and no pain or torment.
4. Limbus Patrum, where in like manner the Fathers before Christ (as they hold) were, suffering no pain, but only wanting the joyes of heaven; and because I have not yet spoke of these, I shall handle them here, being willing to discusse most of the main controversies betwixt us and the Papists.
Of Purgatory.
Bellarmine saith, there are three things to which the purging of sins is attributed,Tom. 2. controv. lib. 1. de purgat. c. 1. and which may therefore be called Purgatories.
1. Christ himself, Heb. 1. 3.
2. The tribulations of this life, Mal. 3. 3. Iohn 15. 2.
3. A certain place, in which as in a prison souls are purged after this life, which were not fully purged in this life, that so they being cleansed may be able to enter heaven, into which no unclean thing shall enter; about this (saith he) is all the controversie.
Therefore whereas we distinguish the Church into militant here on earth, and triumphant in heaven, he adds, and labouring in Purgatory.
We believe no other purgation for sinne, but only by the bloud of Jesus Christ,Abbot against Bishop. 1 Iohn 1. 7. through the sanctification of the holy Ghost, Tit. 3. 5.
The Papists charged Luther that he spake of Purgatory, such a Purgatory, there is, said he, meaning temptation, Hoc Purgatorium non est fictum.
If there be a Purgatory, it should be as well for the body as the soul, because itClamandum, ergo non modò vocis, sed gutturis ac laterum contentione, Purgatorium exitiale Satanae esse commentum, quod Christi crucem evacuat, quod contumeliam Dei misericordiae non ferendam irrogat, quod fidem nostram labefa…it & evertit. Calv. Instit. l. 3. c. 5. Sect. 16. Duo sunt habitacula, unum in igne aeterno, alterum in regno aeterno. August. in lib. suo de verbis Apost. 18. Serm. Nec est illi ullus medius locus ut possit esse nisi cum diabolo qui non est cum Christo l. 1. de peccat▪ meritis & remissione cont. Pelag. c. 28. hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire, but they deny any Purgatory for the body. Epiphanius saith, Thus shall the judgement of God be just, while both participate either punishment for sinne, or reward for vertue.
Origen excepted, all the expressions of the Fathers this way, appear clearly to have been understood, not of a Purgatory, but only of a Probatory fire; whether they meant that of affliction, or of the day of Judgement. My L. Digby in his answ. to Sir Ken. Digb.
We say with Augustine, We believe according to the authority of God, that the kingdom of heaven is in the first place appointed for Gods elect, and that hell is the second place where all the reprobate shall suffer eternal punishment. Tertium locum penitus ignoramus, imò nec esse in Scripturis sanctis invenimus. The third place we are utterly ignorant of, and that it is not we finde in the holy Scriptures.
It is not yet agreed among the Papists, either for the fire or the place, or the time of it, only thus farre they seem at length to concurre, that souls do therein satisfie both for venial sins, and for the guilt of punishment due unto mortal sins, when the guilt of the sin it self is forgiven. Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end. Mr. Cartwrights Rejoynd. pag. 34…, & c.
Ezek. 18. 22. Micah 7. 18. 1 Iohn 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned, surely they shall not be sentenced to be punished with fire, Ier. 50. 20. From which Text we thus argue, All their sins *Dr Fcatleys Stricturae in Lindomastig. Chap. of Ind…. Bellarm. lib. 2. de Pu… …. 14. ait poenas in Purgatorio esse atro… …mas, & cum i…cis m…llas poenas hujus vitae comparandas esse docere constanter Patres, & ex Thoma minimam poenam purgatorii esse majorem maxima poena hujus vitae.whom God pardoneth shall be found no more, then to be purged no more, especially after this life.
The learned Romanists generally accord, That Purgatory fire differeth little from hell but in time, that the one is eternal, the other temporal, they believe it to equalize, or rather exceed any fiery torment on earth.
The Apostle calleth the Church the whole family in heaven and earth, whence we reason thus, All the family whereof Christ is head, is either in heaven or upon earth. Now Purgatory is neither in heaven nor upon the earth, but in hell, wherefore no part of the Family of Christ is there.
Papists will not grant that God imputeth to us the merits and sufferings of his Sonne, although the Scripture is expresse for it, and yet they teach that merits and satisfaction by the Pope may be applied to us, and that they satisfie for our temporal punishments.
Purgatory is described by Gregory de Valentia, and Bellarm. l. 2. de Purgat. cap. 10, 11. & 14. to be a fire of hell adjoyning to the place of the damned, wherein the souls of the faithful departing in the guilt of venial sins (or for the more full satisfaction of mortal sins which have been remitted) are tormented, which torment is nothing differing from the punishment of the damned, in respect of the extremity of pain, but only in respect of continuance of time, which may be ten or a hundred, or three hundred years, or longer, except they be delivered by the prayers, Sacrifices or alms of the living. And the confession of this Purgatory (saith Bellarmine lib. 1. de Purgat. cap. 11.) is a part of the Catholick Faith.
The principal places of Canonical Scripture which they urge for it are these. In the Old Testament, Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11.Vide Bellarm. l. 2. de purgat. c. 3. Mal. 3. 2.
In the New, Matth. 5. 25, 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11, 13. 1 Cor. 15. 29. 1 Pet. 3. 19.Vide Bellar. …ib. c. 4, 5, 6, 7, 8.
All which places have been taken off by learned Papists. And also by Calvin in his Institut. lib. 3. cap. 5. and Chemnit. in his Examinat. Concil. Trident. and others.
If the Scriptures before urged had been so evident for Purgatory, Father Cotton Petrus Cottonus Iesuita in Christianissimi Regis aula Patrum nostrorum memoria nobilissimus, cum in quandam en…rgumenam incidisset, neque tam opportunam occasionem negligendam putaret homo discendi cupidissimus, inter caetera, quae à malo quidem, sed tamen calido, & docto daemone sciscitanda in chartula quaedam annotaverat, etiam disertè praescripserit, Quis evidentissimus Scripturae locus ad probandum purgatorium, & invocationem Sanctorum; ut est ab amplissimo viro Jacobo Augusto Thuano in historiarum libris proditum. Dallaeus de poenis & satisfact. l. 1. c. 18. Vide defense de la Fidelite de traductions de la S. Bible Faites à Geneve par Turretin Preface an Lecteur, & verification. 43. Touchant le Purgatoire.the Jesuite needed not to have enquired of the devil a plain place to prove Purgatory, as some of the learned Protestant Divines in France affirm.
I shall conclude therefore with that saying of Bishop Iewel in his Defence of the Apology of the Church of England, part 2. cap. 16. The phantasie of Purgatory sprang first from the Heathens, and was received amongst them in that time of darknesse, long before the coming of Christ, as it may plainly appear by Plato and Virgil, in whom ye shall finde described at large the whole Commonweal, and all the orders and degrees of Purgatory.
Of Limbus Infantium & Patrum.
Limbus signifies a border or edge, and is not used in the Scripture, nor any approvedLimbus accipitur propriè pro parte insi…a vestis muliebris imos pedes contingeute, vel pro fascia extremitatem vestium circumquaque ambiente. Si pro alterius cujus dam rei margine accipiatur, id …it metaphora quadam, in qua aliqua …it analogia necesse est. Limbus verò Papisticus cum juxta autores suos …it part inferni, ac secundum Bellarminum pa…s superior, saltem ille qui patribus assignatur, debebant prius doccre qualis fit inferni figura, ut sciri possit, num Limbus fit superior vel inserior, item an sint duo, cum infantum Limbus habeatur pro inferiori. Rive… ▪ in Cathol▪ Orthod. Author in their sense.
Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism. This is so groundlesse a conceit, that the very rehearsal of it is a sufficient refutation.
Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were. But Col. 1. 20. God could reconcile none to him in heaven but the faithful which died before Christs ascension. Revel. 14. 13. Blessed are the dead which die in the Lord from henceforth, presently, from the time of death.
1. Christs death was efficacious to believers before his coming as well as since,See D. Willets Limob-mastix. De fin… Abrahae & Limbo Patrum. Vide Cam. myroth. & Capel. Spicileg. ad Luc. 16. 22. & Chamier. ad Heb. 11. 39, 40 Heb. 13. 8.
2. The faithful before Christ expected heaven when this life was ended, Heb. 11. 11, 14, 15, 16.
3. The believing thief was with Christ in Paradise that day, Luk. 23. 43. which Bellarmine de Beatitud. Sanctorum, l. 1. c. 3. interprets to be heaven; this was before Christs Ascension, Luke 16. 23, 26. Abrahams bosome is a place of comfort, for Abraham was there comforted.
2. There is a great Chaos, which signifies an infinite distance between Abraham and the rich glutton, which utterly overthrows the dream of Limbus, which signifies a border or edge, and supposeth that place to be hard adjoyning to that of torment.
CHAP. IV. Of Everlasting Life.
THe last prerogative of the Church, is Life Everlasting, which being the summe of all desires is fitly placed in the last place.
Here are two things:
1. Life it self.
2. The continuance of life, noted in the word Everlasting. See Acts 13. 48.
Eternal life is three wayes promised:
1. As the free gift of God, without any respect of any worthinesse in us, Rom. 6. ult. Iam. 1. 12.
2. As our inheritance purchased by Christ, Ephes. 1. 14.
3. As a free reward promised and given to obedience, Rom. 6. 22.
In the first respect our salvation and all the degrees is wholly to be ascribed to the gracious favour of God in Christ. In the second to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us, and not to any desert of ours. B. Down. of Justification, lib. 2. cap. 4.Vocatur futura piorum gloria, 1. Vita ut distinguatur ab infoelicissimo & miserrimo damnatorum statu, qui mortis nomine exprimitur. Intelligitur autem vitae nomine non nuda viventis existentia, ab animae & corporis unione dependens, ea enim & piis in coelo & damnatis in inferno crit communis, sed beatissima & foelicissima viventis conditio, quae à beatifica Dei viventis visione, & corporis & animae glorificatione dependet, per quam pii à damnatis vel maximè distinguuntur. Gerrh. loc. commun.
Life is that whereby any thing acteth, liveth and moveth. It is either natural or spiritual, and that last hath two degrees, the life of grace and glory.
First, That there is everlasting life is proved,
1. From the love of God to his servants, that is everlasting.
2. Because God will be eternally glorified.
3. It is the aim of the Saints, 1 Cor. 1. 18. 1 Pet. 1. 9.
It is,
1. A transcendent or surpassing life, it exceedeth natural and spiritual life.
2. A satisfying life, Psal. 17. 15. there shall be all good, and perfect good, and perfectly injoyed. God shall be all in all, he is a satisfaction to himself, much more to us.
3. A glorious life, there is a glorious God, a glorious Christ, there are the glorified Saints and Angels.
4. A most joyful life, Enter thou into thy masters joy, we shall delight in God, and he in us.
5. Eternal life, eternity heightens either happinesse or misery.
It is called eternal life not properly but by a Catachresis, it hath a beginning but no end, it is not temporary, defined by any certain term, obnoxious to any change, it shall continue for ever without end.
Some question, Whether one may propound eternall life as an end to aim at?
It is lawful for Christians (that most deny themselves) to make eternal life the great scope they aim at; nay it is needful for them so to do.All amor mercedis is not amor ▪mercenarius.
1. From the glorious precepts of God obliging the soul to propound such an end, 1 Tim 6. 12, 19. Phil. 2. 12. 2 Pet. 1. 10. 1 Cor. 9. 24.
2. The promises of God encouraging, Matthew 5. 11, 12. 1 Timothy 4. 8. Matth. 19. 28.
3. We have the presidents of believers that denied themselves in this world, Heb. 11. 24, 25, 26. & v. 35, 36. Iude v. 21.
4. Eternal life was Gods end, Heb. 2. 10. 1 Pet. 3. 8. It was the end of Christs incarnation, suffering, ascention, intercession, Iohn 10. 10. & 17. 24. we should aim at Gods end.
5. It was Gods design from all eternity to bring men to eternal life, 1 Cor. 2. 7.
6. The great condition on which God promiseth eternal life, is that we might seek and endeavour after it, Rom. 2. 7.
7. We are much concerned in it, What proportion is there between time and eternity?
How to know whether we make eternal life the end of this life.
1. Then we will have high thoughts of eternity, the comforts that are eternal are worth regarding, and the miseries that are eternal should chiefly be avoided.
2. We will then seriously enquire after the way to heaven, Ier. 50. 5. Ps. 16. ult. David often begs of God to teach him his waies.
3. We will then make it our main work to come to heaven, Phil. 3. 11, 13, 14. one thing is necessary.
4. We will be content with no reward on this side eternal life, Psal. 17. lat. end, & 41. 4.
5. We will rejoyce in the hope of the glory of God, 2 Tim. 4. 8. Titus 2. 13. Iude v. 21.
6. It will be our aim then to overcome the fear of death.
7. We will often review our evidences for heaven, Heb. 2. 11. and desire God to search and try us, Psal. 139. ult.Vide Montac. Apparat. 1. pag. 50, 5…, 52, 53, &c. Antiqui certè patres unanimi concentu & consensu docent, antiquos sanctos aut in loco aliquo subterraneo & secreto fuisse repositorio: aut alibi dispositos ubi Deo visum: non autem in coelo summo beato, & glorioso, quem appellant Paradisum. Montac. orig. Eccles. Tom. prior. parte posteriore p. 418. See Heb. 11. 39. opened in my Annotat.
It is a Question, An sancti fruantur beatitudine ante ultimum judicium?
It was a current opinion among most of the Fathers, if not all.
That the souls of men after their death do not go immediately to heaven, but are in a receptacle or mansion-place till the day of Judgement, and some of late have followed it, especially the Anabaptists.
The souls immediately departed have not the compleat fulnesse of that happinesse which they shall have, yet they are not excluded from the enjoying of God, Luk. 23. 43. 2 Cor. 5. 1. Phil. 1. 23.
Some say there is a difference of those that are raised again, as Lazarus and some others; for it is likely (say they) that their souls went not into heaven, but were detained by God, who would unite them again to shew forth his glory.
The accidental joy of the Saints (say the Schoolmen) shall be greater, both extensively, because it shall be in soul and body, and intensively, because the soul shall rejoyce to see the body glorified.
2. The essential glory shall increase extensively, because it shall redound unto the body.
The souls of the godly immediately after their departure hence from the body, are said to be in rest, Heb. 4. 11. in consolation, Luke 16. 25. in security, Iohn 11. 15, 18. therefore they presently go to heaven, to God and Christ.
Consider the names given to the state of glory: it is called Life, These shall enter into life; Rest, finde rest, go to rest; our home, our Fathers house; a purchased and glorious inheritance; A Kingdom, the Kingdom of heaven; Ioy, our Masters joy, everlasting joy; Glory, weight of glory, eternal weight of glory; The City of our God.
The Scripture cals it Paradise, a place of all delight and pleasure, alluding to that Paradise planted by Gods own hand, to make it a delight for the innocent state of man, and Abrahams bosom, wherein the Saints receive refreshing, which is a borrowed speech taken from Fathers carrying and cherishing their little one, in their bosome, so the elect are cherished in the bosome of the Father of all the faithful.
There is perfection, perpetuity, immutability, there is Foelix securitas, secura foelicitas. Bernard.
Blessednesse is the fruition of the essential, absolutely chief, first, eternal, independent,The end of our faith is sight, of our hope possession, of our love enjoying. Ubi est summum bonum, ibi est summa foelicitas, summa jucunditas, vera libertas, perfecta charitas, aeterna securitas, & secura aeternitas. Bern. meditat. cap. 4. perfect, only sufficient good, and chiefly to be desired. The object of this blessednesse is God himself, Psal. 50. 23. & 33. 1 Iohn 2. 3. for all these properties agree to him and none other, Gen. 15. 1. Psal. 16. 5. and he being the first cause of all things, must needs be the chief good and last end.
Blessednesse is two-fold:
1. Incomplete (Beatitudo viae) as Iam. 1. 12.Three things will be perfected at once, a mans sanctification, communion and comfort. We shall be made like unto God, 1 Joh. 3. 2. We shall be assured that our happinesse shall continue for ever, as the misery of the damned is to be without hope, so they shall be without fear.
2. Perfect (Beatitudo Patriae, as the Schools call it) which consists in the enjoyment of a good commensurate to all our desires.
Nothing but the Divine Essence can make us happy in the life to come:
1. Not the glorious place of heaven. Paul was taken up thither, yet after had a messenger of Satan to buffet him.
2. Not the company of Saints and Angels.
3. Not the perfection of grace, 1 Cor. 13. 12. perfection of grace is rather a consequent of felicity, 2 Cor. 5. 17.
4. Not a perfect injoying of Christ the Mediator, because he as Mediator hath his happinesse in another, Psal. 16. ult. it is spoken of Christ. The highest object of faith must be to the soul the highest ground of joy, the essence of God is the ultimate object of faith, 1 Pet. 1. 21. This only perfects the graces, 1 Iohn 3. 3. Matth. 18. 10. gives rest and satisfaction to the soul, Psal. 17. ult. In beatitudine complebitur omne desiderium beatorum. Aquinas. The essence of God cannot be seen by creatures glorified with bodily eyes, 1 Tim. 6. 16. though the body then be spiritual it shall not lose its essential properties, we shall see Christ then, Iob 19. 26. it is an intellectual vision, yet this is Cognitio apprehensiva not comprehensiva, as the Schoolmen speak, Iob 11. 2. There shall be fulnesse of fruition, Frui est cum gaudio uti, to requiesce with delight in the thing obtained, therefore mediis uti, fine frui dicimur, Psal. 16. ult. Vide Aquin. Sum. part. 1. 2. Quaest. 11. Art. 3, 4.
But though their solemn and substantial happinesse lies in God, Psal. 17. 15. & Psal. 73. 25, 26. 1 Cor. 15. 28. yet it is an additional comfort to enjoy the company of the Saints, all the Patriarchs, Prophets, Apostles and Martyrs, Matth. 8. 11. Heb. 12. 22. We love to be in the Assemblies of the Saints on earth, to pray, fast and receive with them, then we shall more delight in them, when we shall converse with none but real Saints, (here the sheep and goats are mingled together) and they perfect, we shall all agree in the same work and aim, communion with them will be constant.
The Communion between the blessed spirits will not be mental only but vocal, 2 Cor. 12. 3. Paul speaks not so much of what he saw as what he heard, whether every man shall be understood by others in his own tongue, or whether they shall speak Hebrew, as Act. 26. 14. is uncertain.
The place of this happinesse is the highest heavens, farre above all heavens, aThe matter of the Saints communion in heaven shall be the redemption of Christ, the praising of …his wisdom and justice, Luke 9. 31. Gods providence concerning them, Gods righteous judgements, Revel. 5. 9. See Dr Prid. on 2 Pet. 3. 16. Death puts an end to finne, the beatifical vision perfects our sanctification, and makes the soul impeccable, say the Schoolmen. Many of the Fathers believed, that the just were not admitted to the beatifical vision before the day of Judgement, but kept in s…cret receptacles. place that no Philosopher ever wrote of, a place which God from all eternity appointed to be his throne, where he would shew all his glory, and for a receptacle of his Saints. The society the Saints shall there have, are innumerable multitude of elect Angels, and all the glorified Saints which God hath called out of the world. All their knowledge shall be by vision, sight, not by faith, discourse, the will perfectly conformable to God, the affections which have any perturbation shall cease, as hope, desire, care, grief: love and joy shall continue, the whole Church shall then see and enjoy God immediately, and this vision and fruition of God is properly heaven.
First, Vision, they shall see his face, Mat. 5. 8.
The happinesse of heaven is often exprest by knowledge, they shall see God, it is called the beatifical vision.
1. All the faculties shall be glorified, the minde is the most noble faculty, the soul enjoyes pure content in the contemplation of any truth, Psal. 19. 10.
2. Our fruition increaseth by light, as our light is, so is our love, Iohn 4. 10. God presents himself immediately to the understanding, 1 Cor. 13. 9. 1 Iohn 3. 2.
Secondly, Fruition, they shall enjoy God, possesse him, he shall be all in all. They shall not see him with bodily eyes (so the Deity cannot be seen) but with the soul so far as the understanding can be enlarged, it doth simul & semel behold all the glorious perfections of God, Christ and the Trinity, knows him as he knows us for the kinde, 1 Cor. 13. 12.
The true Christian is thus disposed toward heaven, he prizeth it above allThere is, 1. Plena adeptio. 2. Summa delectatio, Psal. 16. 11. 3. Perfecta quietatio. things, it is his inheritance▪ portion, he conceives of it as a place where God doth give himself to him fully.
2. He would willingly be there, it is the end of his race and hope, 2 Cor. 5. 1. if he might enjoy all the benefits of this world for ever according to his desire, he would willingly leave all to be with Christ.
3. He hath his conversation in heaven, travels the way that leads to it.
The way to obtain eternal life:
1. We must seek it of God in an earnest and serious way, Matth. 11. 12. Luke 16. 16. 2 Pet. 1. 10. it is called striving, 1 Cor. 9. 24, 25. We strive for an incorruptible crown, saith Paul. See Phil. 2.
2. We must take great care lest in this we come short, 1 Cor. 9. ult.
3. We should take heed of our darling sin, 1 Cor. 9. 26, 27.
4. We must be guided in this life by the counsel of God, Psal. 73. 24.
5. We should have our conversation in heaven before hand.
6. We should keep our spirits in a continual readinesse, Luke 12. 36, 37. Col. 1. 12.
Because all that handle the Commonplace of the glory of heaven, handle thatThat there shall be different degrees of glory in heaven, It hath been the ancient and constant tradition of the Church, testified by the unanimous consent of all the Fathers, was never questioned by any, untill that Peter Martyr in this last age first began to doubt thereof, and others since more boldly adventured to contradict it. M. Mede on Mat. 10. 41. See more there. Question, Whether the Saints there shall have the like degree of happinesse, therefore I shall speak something of it.
The generality of the Fathers, Schoolmen, and modern Divines, are for diversity of degrees. The Papists lay the degrees of glory on the several merits of men, and tell us of seven Crowns.
This preheminence of glory the Schoolmen term Aureola, that is, an AdditamentAureolae deferuntur, 1. Martyribus propter victoriam de mundo. 2. Virginibus ob subjugatam carnem. 3. Praedicantibus propter profligatum diabolum. D. Prid. Scholast. Theol. Syntag. Mnemon cap. 7. of felicity to that essential glory in the vision of God, which they term Aurea: This Aureola or Coronet to be added to the Crown of glory, they ascribe to three sorts of persons; to Virgins, to Martyrs, and to Doctors or Prophets. Vide Aquin. Supplem. 3. Part. Quaest. 96. Artic. 1, 2, 5, 6, 7, 8, 9, 10, 11, 12, 13.
God rewards a man not propter, but secundum opera, according to the matter of his work, so shall be the substance of his reward, according to the manner of his work the kinde of his reward, and according to the measure of his work the degree of his reward. As a man soweth, so shall he reap, that's for the kinde, and he that soweth sparingly shall reap sparingly, he that soweth bountifully shall reap bountifully, that's for the degree. Doctor Hackwell on Dan. 12. 3.
Those Arguments that are usually brought out of Scripture do not necessarilyDav. de justitia actuali, c. 60. inferre it, the places brought to prove it, are Daniel 12. 2. 1 Cor. 15. 42. Matth. 19. 28. Iohn 15. 3. Some think that no place carries it more fully then that 2 Corinth. 9. 6. Every man (they say) shall receive a reward, not only according to the quality of his works, but according to the measure and degree of them, which that place seems to intimate, therefore there shall be different degrees of glory according to their different degrees of grace.
Peter Martyr on 1 Cor. 15. 41. is against it, and a worthy Divine of ourDicimus cum Calvino, quod pro gratiae mensura in hac vita suis concessa Deus quoque gloriae gradus in futura distribuat. Vide Calvinum in Institut. l. 3. c. 25. Sect. 10. & in Matth. 13. 43. & Matth. 20. Scio alios doctos & pios viros in contrariam sententiam concessisse, inter quos agmen ducit Petrus Martyr quem alij etiam hoc tempore sequuntur. Talemque esse controversiam judico de qua salvo fidei fundamento, in utramque partem disputari possit… Quia neutrae parti desunt suae rationes, quae probabilltate suae non carent. Rivet. in Cath. orthod. own follows him. Cameron disputes this Question at large. Tomo 2do praelect. in Matth. 18. 2. and holds that there shall not be different degrees of glory. Spanhem. Dub. Evang. part. 3. Dub. 135. handleth the Question learnedly and largely, and is for the negative.
Altingius in his 2d Tome, part. 1. Probl. 64. disputes this Question, and holds the affirmative.
Davenant, Rivet, B. Hall, D. Hackwell and divers others for the affirmative. As in heaven there is gradus foelicitatis, so cognitionis, Paraeus.
It is such a controversie (as Rivet well observeth) in which men may hold either way, Salvo fidei fundamento, because both sides alledge probable reasons.
Henry the 7th (as Sir Francis Bacon shews) had a three-fold right to his Crown, By Birth, Victory, and Marriage. A Christian hath a four-fold right to eternal life: 1. By Gift. 2. By Birth. 3. By Marriage. 4. By Victory.
Aquinas hath this Question,Supplem. 3. part. q. 94. Art. 1. Isa. 66. 24.
Utrum beati qui erunt in Patria, videbunt poenas damnatorum? and resolves they shall, because it makes to the perfection of their blessednesse, Opposita juxta se posita magis elucescunt. They shall perfectly see the punishment of the wicked, that their blessednesse may the more content them, and they may give more abundant thanks to God.
The Schoolmen say at the day of Judgement the damned shall see the glory of the Saints partly propter invidiam, because they shall envy at their prosperity, and partly propter privationem.That place, 1 Joh. 3. 15. to some seems unanswerable, to prove that eternal life is begun here, but perfected hereafter, therefore glory, wherein doth consist the perfection of eternal life, doth but gradually differ from grace, wherin the inchoation of that life doth consist.
It is usually said, that grace and glory differ not specifically but gradually, that grace is glory begun, and glory grace perfected: therefore grace is called glory, 2 Cor. 3. lat. end. But say there was perfect grace in Adam and Christ, though they were not received into glory, and that perfect grace is not glory, though it can be in none but such as are glorified. Christ in respect of his soul was Comprehensor, though Viator in respect of his body. Vide Aquin. par. 3. Qu. 19. Art. 10. Adams grace was perfect in suo genere, but not simpliciter, the same also may be said of that grace, wherein the apostate Angels were created.
Whether the blessed Saints after the end of this world shall inhabit this earth, or at least often visit it, Curiosè quaeritur & doctè ignoratur. Voet. Biblioth. Studi…s. Theol. l. 1. c. 9.
D. Willet upon the Romans holds the affirmative (as I remember) and grounds it on that place of Mat. 5. 5. Some urge that place in Peter, A new heaven and earth wherein dwelleth righteousnesse, that is, righteous persons.
FINIS.