The Christian Warfare Part 2, Book 3 · Chapter 10
CHAP. X.
Of the vision and sight of God, and of that communion which we shall hauehave with him.
ANd thus hauehave I generally shewed that God is§. Sect. 1. Wherein the vision of God chiefly consisteth; and that it is not a darke sight, as in this lif…, but a cleere knowledge of him. the supreme cause and maine obiect of our heauenly happinesse, and that as in the fruition of him consisteth our chiefe blessednesse; so without him we can neuer attaine to true and compleate felicity. In the next place let vsus somewhat intreate of the speciall parts of this fruition; which consist either in the vision, sight, and knowledge of God, or in that communion which we shall hauehave with him. Concerning the former, wee are said in heauen to enioy the vision of God, and to see him, when wee hauehave not onelyonly in our vnderstanding such a perfect and cleere knowledge of him, his nature, attributes, person, will, and workes, as the creature is capable of, but when as thus knowing him, our hearts and affections doe adhere vntounto him, in most seruent louelove, reioycing in, and praising him, and conforming our selues in all things according to his will. Neither are wee to conceiue, that this vision is a bare and naked sight and knowledge, but such as is apprehensiue and operatiue, both in our affections and actions. For so these words of sense and knowledge do vsually in the Scriptures signifie, not a bare sight alone, and naked knowledge, whereby the obiect is apprehended in the sense and mind, but also the operations and functions of the will, heart, and affections, together with the effects and actions which doe follow and accompanie this sight and knowledge. So Dauid professeth that hee beleeueth to see the Psal. 27. 13. & 34. 12.goodnesse of the Lord in the land of the liuing: that is, to hauehave the benefit and fruition of it. And Christ saith, that he who beleeueth not, shall not see life; and contrariwise, that the faithfullIoh. 3. 36. shall not see death; whereby is ment, that they should not taste the ioy of the one, nor these the punishment of the other: and elsewhere, that his sheepe heare his voice, that is, beleeue and obey it, in their heart, affections, and conuersation. And thus also we are said to see God, and to know him, not onelyonly when in our vnderstandings wee conceiue some bare notions of his nature and attributes, but also when we apprehend and receiue him into our hearts, soules, and affectines, and inioying him, doe reioyce in his fruition. Whereby we vnderstand, not onelyonly what this heauenly vision is, but also what is the chiefe obiect thereof, namely, the Lord himselfe, his nature, persons, glory and maiesty. And this is signified by the seeing of Gods face, of which the Scriptures make mention. Thus the Psalmist saith; I will behold thy face Psal. 17. 15.in righteousnesse, and when I awake I shall be satisfied with thine image. So it is said, that the faithfull shall see Gods face, and his Apo…. 22. 4.name shall be written in their foreheads: and the Apostle Iohn 1. Ioh. 3. 2.affirmeth, that we shall see him as he is. In this life, as we doe receiue the first fruits of our glorification, so answerablie we hauehave a vision and sight of God; but it is (as the Apostle speaketh) darke, as though it were through a glasse; and that either as wee see the wisedome, power, and goodnes of GodRom. 1. 20. 21. shining (though dimly) in the glasse of the creatures, which is our naturall vision and seeing of him, common vntounto vsus with the Gentiles and Heathens: or that symbolicall sight and vision, when as we hauehave some small glimpse of his glory, by some signes, shadowes, and darke resemblances; In which kind Moses is said to hauehave seene Gods hinder parts, that is,Exod. 33. 23. some small signes and apparances of his glorious presence;Esay 6▪ 1. 2. and Esay affirmeth, that he thus saw the Lord sitting vponupon an high throne, and lifted vp, and the lower parts thereof filled the Temple, and the Seraphims stood vponupon it. Or finally, the vision of faith, whereby we see God in his word, not onelyonly described vntounto vsus in his attributes and persons, but also in that liuely image of his Sonne, in whom the glory of the Father shined, both in his heauenly doctrine, and most powerful miracles. In which sense Christ saith to Philip, he that hath seene Ioh. 14. 9.me, hath seene my Father. But in the life to come wee shall see God face to face: that is, with a cleere and manifest knowledge, and not in darke glasses, shadowes, and resemblances: but as he is. Not that we shall behold him in his full quantitie1. Ioh. 3. 2. which is infinite, and therefore incomprehensible, but so much as the creature is capable of; and in his nature and attributes, knowing him in his wisedome, power, goodnesse, iustice and the rest (all shadowes and vailes being taken away) much more perfectly & clerely then Adam did before his fal. For as we know men by their faces, and are able therby to distinguish them from all others; so by that sight of God, whereby we shall with the cleere eyes of our vnderstandings know his substance, nature, and attributes, wee shall be able not onelyonly to know him in himselfe, but also to distinguish him from all the creatures. Whereby we are not to conceiue that our knowledge of God in this life, and in the life to come shall be diuers in themselues, and differing in their substance and essence, but onelyonly in degree and excellency; for so the Apostle saith, that now we know in part, that is, imperfectly and obscurely, but then face to face. Whereby1. Cor. 13. 11. he signifieth, that this knowledge of God in this life, is a part and beginning of the other, and not of a diuers kind and different nature. And that wee know and vnderstand as children: whereby is meant, that as children hauehave but a weake and imperfect knowledge, whereby they do but after a childish maner conceiue of high matters, as of kings, empires, forraine countries, State affaires, when they heare their parents talking of them, sometimes imitating them in their words and discourses, and not cleerely vnderstanding what they say; but when they come to riper age, they hauehave, in substance indeed and nature, the same vnderstanding and knowledge, but in farre greater growth, perfection and excellency; euen as they hauehave being men; the same bodies which they had in their infancie, but much more strong and perfect. And as we see the same sunne, with the same eyes, and after the same mane…, through a thicke mist or cloud, which we do in a cleere day, though much more obscurely and imperfectly: so shall we with the same vnderstandings, see the same God, after the same spiritual maner in heauen, as we doe on the earth, but yet in respect of the measure and degree, with much more excellencie, cleerenesse and perfection. For here we fee God and conceiue of the ioyes of his kingdome, after a simple, weake, and childish maner, speaking of them as wee hauehave heard and read in the word of our heauenly Father, and not perfectly vnderstanding what wee say, because wanting experience and perfect vnderstanding of that which wee discourse of, wee are notable to comprehend it. But in the life to come we shall see God face to face, and know him as wee are knowne, that is, cleerely, experimentally, substantially, and essentially, without any darke riddles or shadowes of obscurity; without which vision and knowledge there could be ho perfection of happinesse. For then alone are we truely blessed, when as wee hauehave our wils and all our desires throughly satisfied; but it is impossible that we should bee thus satisfied and contented, vnlesse wee be filled with this diuine nature, in our vnderstandings apprehending, and with our wils, desires, and affections, louing and imbracing this most perfect substance, and diuine essence; seeing (as I hauehave said) their capacity is so large, that nothing but an infinite goodnesse can fill and satisfie them. Neither is it possible that our minds should bee contented and at quiet, when as we see many excellent effects, and doe not know the more excellent causes, and when as we behold and know the beautifull creatures, and are ignorant, or not throughly acquainted with the Creator himselfe, of infinite more beautie and perfection.
Whereby we are not grosly to conceiue, that we shall see§. Sect. 2. That our vision of God shall be spirituall, and how sar forth we may be said to see him with our bodily eyes; and that in him we shall hauehave the knowledge of all diuine mysteries. August. epist. 111. tom. 2. Gods nature and substance with our bodily eyes; for hee is spirituall and they corporall; but with the spirituall, and pure eyes of our minds and vnderstandings shall wee behold this pure, perfect and spirituall substance; neither can (as one saith) the essence of God bee seene with corporall eyes, for then should he bee also corporall, and visiblie circumscribed in a space or place, and not incomprehensible and omnipresent, but diuisible and circumscriptible: but the inuisible God is seene inuisiblie, that is, by that part of our nature which is inuisible; to wit, a pure and vndefiled mind or soule. Notwithstanding though wee cannot see God essentially with our bodily eyes; yet shall we accidentally behold him in his visible creatures, in whose glorified bodies, his glory, wisedome, and power shall cleerely shine. And though wee cannot see the Deitie or diuine nature, because in it owne essence it is spirituall and inuisible, yet shall wee see God, in that liuely image of his sonne and our Sauiour Iesus Christ, who is God and man. In which sense Iob saith, that he shall se… God in his flesh, that is, Christ Iesus his redeemet,Iob 19. 27. and in him as his perfect image and liuely picture, in whom all the fulnesse of the Godhead dwelleth bodily, as the ApostleCol. …. 9. speaketh, shall wee see the Father and his holy spirit. And as we cannot in this life see the substance and essence of our soules with our bodily eyes; but yet can with them behold them in the functions, operations, and actions which they exercise in the body; so though we cannot visiblie and sensiblie see the inuisible and incomprehensible God in his owne spirituall nature and being; yet may wee behold him in his creatures, exercising in them his wisedome, power, and goodnesse, especially in that liuely character, and perfect paterne, his son Iesus Christ. But our chiefe vision and knowledge of God shall be spirituall in our soule, mind, and vnderstanding, wherewith wee shall cleerely behold Gods essence and nature, in all his attributes and perfections, and also his persons, conceiuing the great mysterie of the Trinitie, the Father, Son, and holy Spirit, in the Vnity of their most simple and vndiuided nature; and cleerely knowing the eternal generatiō of the Son by the Father, & the proceeding of the holy Spirit, and what distinction and difference there is betweene them. Then shal we know how al things in God are one and the same (except only the relation of the persons one to another) and that there is no diuersitie of faculties, but one pure and perfect essence, nor his wisedome, goodnesse, iustice, mercy, and the rest of the attributes different the one from the other, but all one and the same in God, yea of God, as being all of his essence and being. Then shall we vnderstand how God is wholly eueryevery where, & yet without place, great without quantitie, & good without quality. Then shall we know those great mysteries of Christs two natures conioyned in the same person in the hypostaticall vnion, and of the vnion of our bodies with our head Christ, by the same spirit dwelling in vsus; whereby wee become flesh of his flesh, and bone of his bones, though wee be farre remote the one from the other; then shall we be acquainted with the causes of Gods eternall counsell in our election, creation, redemption, & in the gathering and gouerning of his Church, with all other his works of wonder. Then shal we know the spiritual substances of Angels, the nature, essence, & beginning of our owne soules; together with the hidden formes of other creatures. In a word, eueryevery mysterie or secret whatsoeuer which is profitable, and the knowledge therof by vsus desired, shall there be vnderstood of vsus; seeing blessednes consisteth in full contentment, and we cannot rest quiet & content, vnlesse our desires be perfectly satisfied. Al which excellent and bottomlesse mysteries shall not grow stale and common vntounto the Saints as soone as they hauehave conceiued them, but for euer remaine new and wonderfull; neither shall they procure in the beholders lesse admiration and wonder after manyAugust. de triplici habitaculo. cap. 4. 6. thousand yeeres beholding them, then at their first illumination and acquaintance with them. So that being illuminated with that diuine light of Gods holy spirit, wee shall not only see God, but by him his workes and creatures; and as in this life wee see God in the creatures, so in the life to come, we shall see the creatures in and by God; for then hee alone shall be our sunne which shall giuegive vsus all our light, asApoc. 21. 23. the holy Ghost speaketh. And as in this world wherin things are sensible, we hauehave our power of seeing the creatures from the benefit of the sunne inlightning the ayre, and the obiect, that we may behold and discerne it; so God the intelligible sunne of the world, with the beames and light of his holie spirit, doth so illighten the minds of the blessed, that thereby they are inabled to see his owne face and essence, will, and counsels, with open and cleere view, and also his creatures and workes of wonder which he hath made for our delight and admiration, and for his owne praise and glorie. By all which it appeareth that one of the greatest parts of our heauenly happinesse, consisteth in our vision and ioyfull knowledge of God, whereby wee shall not onelyonly know himselfe, but his creatures and workes of excellencie, in and by the light of his spirit. So our Sauiour saith, that the pure in heart are aMatth. 5. 8.blessed, because they shall see God: and that bIoh. 17. 3.eternall life cōsisteth in the knowledge of God, and his sonne Christ. So the holy Apostles Paul and Iohn, doe make it a chiefe part of our happinesse, that we shall c1. Cor. 13. 12.see God face to face, know him as we are knowne, and d1. Ioh. 3. 2.see him as he is. And the Prophet Dauid saith, that beholding Gods face in righteousnes, he should be ePsal. 17. 15.satisfied with his image. And hence it is that our Sauiour earnestly desiring the happinesse of his seruants, doth intreate of his Father, that those whom he had fIoh. 17. 24.giuen him might be with him, and behold his glorie. And this standeth with good reason that this vision and knowledge of God should be a chiefe and principall part of our happinesse; first, because our vnderstanding being the chiefest facultie of the chiefest part of man, it must needs be a chiefe part of our ioy and glorie to hauehave it satisfied and contented. But how can it be satisfied, if seeing excellent effects, it doe not see the cause; and if knowing the rare workes of God, it doe not also know the workman? Againe, if there should be in heauen no true knowledge of God, there could be no louelove of him, and consequently no pleasure and delight: for howsoeuer we may louelove an euill thing, yet wee cannot louelove a thing vnknowne; and if wee doe not louelove it, we take no comfort or ioy in the being of it. So that take away knowledge, and take away louelove and delight; and contrariwise, presuppose excellencie and perfection of the obiect, and the greater our knowledge is, the greater will be our louelove, the greater also our pleasure and contentment in the fruition of it.
The other part of our fruition of God, is our communion§. Sect. 3. Of that communion which we shall hauehave with God in the kingdome of heauen. with him; neither shall wee onelyonly see and behold him in all his goodnes, glorie, and maiestie, but we shall also in a most blessed manner be vnited vntounto him, and communicate with him in all his happinesse, which is the supreme end of our creation and redemption, and the very perfection of our glorification. For therefore did the Lord create vsus according to his own image, & conformable to himself in wisedom, righteousnes and holines, that he might dwell with vsus, & in vsus, as in his holy temple and habitation, and that wee might hauehave communion with him in all his excellencies and perfections. And when this communion was dissolued and broken off by the fall of our first parents, and our sinnes had separated betweene our God and vsus, because our bodies andEsay 59. 2. soules being corrupted and defiled with sin and wickednes, were more fit to be the habitations and dwelling places of the wicked and vncleane spirits, then the temples of the holy Ghost; then the Lord louing vsus as his creatures ordained to glorie, with an eternall louelove, and taking compassion of our miserable condition, sent his sonne into the world to bee our mediatour, and to repaire this communion betweene him and vsus, by taking our nature vponupon him, and vniting it to the diuine nature, that so it being vnited to his Deitie, and we to his Humanitie, by this mediation and bond we might be reunited vntounto him, and that much more perfectly then in our first creation. So that the bond of our vnion with God is our Sauiour Christ, who being God and man, by his humane nature assumed, vniteth vsus to God, and by his diuine nature assuming, vniteth God vntounto vsus, and by vertue of this vnion maketh vsus partakers of God, and to hauehave communion with him in all his goodnesse and diuine excellencies, and to become againe the habitations of God, and the temples of his holy spirit. Now the meanes whereby we are vnited vntounto Christ, he becomming our head, and we the members of his bodie, are not onelyonly his assuming of our nature, but also our receiuing of his spirit, whereby being vnited vntounto Christ, and becomming one with him, as the head & members of the body are one, because they are informed with the same soule, wee are quickned thereby and doe liue the aGal. 2. 20. Col. 3. 3. 4.life of Christ, as the Apostle speaketh. So it is said, that wee bEphe. 2. 22.are built together to be the habitation of God by the spirit, that c1. Cor. 12. 13.by one spirit we are baptized into one body, that d1. Cor. 6. 17.he who is ioyned with the Lord, is one spirit with him; and contrariwise, that eRom. 8. 9.he who hath not the spirit of Christ, the same is none of his. The which communion betweene God and vsus through Iesus Christ, is begun in this life, truly, though in respect of the degree, it be weake and imperfect: for as we hauehave receiued but the first fruites of the spirit, so wee hauehave but a small and weake entrance into this communion, and that by certaine inferiour meanes and instruments. For first by baptisme wee are outwardly and sacramentally ingrafted into the body of Christ, and after by the preaching of the Gospell, made effectuall by the inward operation of Gods holy spirit, a liuely faith is begun in vsus, wherby we applie vntounto our selues Christ and all his benefits, and so hauehave communion and fellowship with him. The which vnion and communion is more and more confirmed by the receiuing of the Lords Supper, because by it our faith, which is on our part the bond thereof, is strengthened and increased.
But howsoeuer this communion with God and his sonne§. Sect. 4. That our communion with God shall be much more excellent and perfect then it is in this life. Christ, be the same in nature and substance, with that which we hauehave with them in this life, yet doe they exceedingly differ in the quantitie and degree, in the inferiour meanes which God vseth to hauehave communion with vsus, and in the bond on our part, whereby wee are vnited vntounto Christ. For then we hauing fulnes of the spirit, shall be fully and perfectly vnited vntounto our head and Sauiour, and through him vntounto God; inioying him in a neere, excellent, and vnspeakeable manner. And whereas in this life God communicateth vntounto vsus himselfe, his merciemercy, and goodnesse, by inferiour meanes, and secondarie causes; as his spirituall graces, by the meanes and ministerie of his word and Sacraments; his temporall benefits tending to our preseruation, and the maintenance of our liues, by his creatures, as meate, drinke, clothing, the sun, ayre, earth, and the rest; after this life these inferious causes and meanes shall cease, and God without them shall be all in all, supplying vsus with all things which we can desire, immediatly by his owne al-sufficiencie, and perfecting our happinesse by himselfe alone, without any helpes or inferiour instruments. Finally, the bond of our vnion with Christ in thisHeb. 11. 1. life, is a true faith, which in the life to come shall cease, and we shall be vnited vntounto him, and through him vntounto God immediatly by his spirit, which shall dwell in vsus. And on our part, in stead of faith, we shal be vnited vntounto the blessed Trinitie, by that perfect vision and knowledge of God, it being the nature of true and effectuall knowledge, to comprehend and (as it were) to infold as much as may bee the obiect or thing knowne, either receiuing it selfe, or the species and forme thereof into the mind and vnderstanding: and by that perfect louelove, which we shall hauehave of God the Father, his Sonne, and holy spirit, the nature whereof is, to transforme (as much as may be) the party louing into the thing beloued, and to make all things common betweene them. Whereby we may partly, and in some darke manner vnderstand, what that diuine and holy vnion betweene God and vsus shall be in the life to come: namely, a communion with God, in all his goodnesse and perfections, through the spirit of God dwelling in vsus, vniting vsus first vntounto Christ, and in him to God the Father; and through our knowledge and louelove of God, seeing and inioying him, whereby we shall become the habitations and temples of the Deitie, in which it will eternally dwell, and God shall be come vntounto vsus all in all, immediately quickning, preseruing, and glorifying vsus by himselfe, without the helpe and ministerie of inferiour meanes. And of this vnion, the scriptures speake plentifully. For so the Apostle Peter saith, that we shall be made partakers of a2. Pet. 1. 4.the diuine nature. And our Sauiour Christ praieth for all his elect, that they may be all one, as he and his Father were one: bIohn 17. 21.I pray (saith he) for all that shall beleeue in me, that they all may be one, as thou O Father art in me, and I in thee, euen that they may bee also one in vsus. And in this respect, they are said to bee the Temples of God, in which he dwelleth. c2. Cor. 6. 16.Yee are (saith the Apostle) the temple of the liuing God; as God hath said, I will dwell among them, and walke there: I will be their God, and they shall be my people. So elsewhere he saith, that dEphes. 2. 22.we are built together to be the habitation of God by the spirit. And this is the voice of God from heauen, eApoc. 21. 4. §. Sect. 5. Of the excellent fruits which will accompanie our communion with God; and namely, that hee will be vntounto vsus all in all.Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himselfe shall be their God with them.
And this is that communion which the glorified Saints shall hauehave with God and our Sauiour Christ, the fruits and benefits whereof are infinit and inestimable: for communicating with God, who is infinit in al perfections, in his goodnesse, glorie, and excellencie, we shall abound with all blessings which our hearts can desire, and farre aboue all which we can conceiue; for whether it be glory, riches, pleasures, beautie, louelove, wisdome, or whatsoeuer other excellencies we can conceiue, we shall find them infinitely contained in the fountaine and treasurie of all goodnesse. Againe, being vnited vntounto God, and communicating with him in the vertue and power of his holy spirit, we shall be quickned thereby, and liue the life of God, in puritie, eternitie, and all perfection, not in the quantitie, for God is infinit in all good, but … qualitie and similitude, according to our measure and proportion. To which purpose one saith, that, as the soule is theAugust. de cotnit. verae vitae, lib. cap. 31. Ʋt vita carnis anima est: ita vita beat… hominis deus est. Psalm. 144. 15. August. de ciuit. dei lib. 19. cap. 26. 1. Cor. 15. 23. life of the bodie; so God is the life of the soule; and as the bodie is dead, when it hath not the soule, so the soule is dead when it wanteth God. And as the blind man is said to hauehave dead eies, when they are depriued of light and sight; so the soule is dead, if it doe not inioy God, the life of blessednesse. Furthermore by vertue of this communion it commeth to passe, that God al-sufficient is vntounto vsus all in all, as the Apostle speaketh, that is, doth free vsus from all euill, and replenish and furnish vsus with all good, which our hearts can desire, and that immediately by himselfe, and not by secondarie helpes, and inferiour meanes, as he doth in this life. To which purpose elsewhere he desireth, that the Ephesians might know the louelove of Christ, which passeth all knowledge; that they might bee silled Ephes. 3. 19.with all fulnesse of God. In this life, God is not thus al in all, as he will be in the life to come, partly because he vseth for the procuring of our good, many meanes and instruments by which he worketh; and partly because he doth not giuegive vntounto vsus all things in any excellencie and perfection; in which respect it is truly said, that Gods gifts are not now all in all, butHieron. epist. 37. ad Admand. presbyt. some in eueryevery man, as Wisdome in Salomon, pietie in Dauid, patience in Iob, and so in the rest; but in our heauenly happinesse, when God shall be all in all, we shall excel in all goodnes, vertue, glorie and perfection. Neither shall wee then need any thing, because we shall inioy God al-sufficient, who will by himselfe supplie all our wants, and grant vntounto vsus all our wishes. So the Apostle saith, that in the heauenly Ierusalem,Apoc. 21. 22. 23. there shall bee no temple, for the Lord God al-mightie, and the Lamb shall be the temple of it, & we shal worship God in God: nor Sunne or Moone to shine in it, for the glorie of the Lord shall light it, and the Lambe shall be the light of it. And therefore we shall no more need these worldly lights, then we need the light of a candle, when the Sunne shineth. We shall not need the Word and Sacraments, as meanes wherby we may more firmely be vnited vntounto God; for then God will communicate himselfe vntounto vsus immediately without these secondarie and inferiour helps. Neither shall we need food, apparell, sleepe, and other meanes of preseruing life, seeing God will immediately quicken vsus, by his holy spirit dwelling in vsus. And this shall be the perfection of our heauenly happinesse, that God most wise, omnipotent, and al-sufficient, shal by himselfe free and preserue vsus from euil, and fil and furnish vsus with al good: and though when wee hauehave spoken neuer so much of this eternall blessednesse, wee cannot attaine vntounto the excellencieEccles. 43. 27. thereof, yet let vsus know, that this is the summe of all, that God is all, as the sonne of Syrach speaketh. Finally, by our communion with God, we shall become as like vntounto him, as a finit creature may resemble the infinit Creatour; like in goodnesse, like in glory, like in eternitie, and in all perfection; for so the Apostle Paul saith, that we shall all behold as in a mirrour, 2. Cor. 3. 18.the glory of the Lord with open face, and shall be changed into the same image from glorie to glorie, as by the spirit of the Lord. And the Apostle Iohn saith, that when he shall appeare, we shall be like vntounto him, because we shall see him as he is. For as a drop of waterCyprian. de singular. cleric. being put into a vessell of wine, hath it owne nature altered, and receiueth both the taste and colour of the wine: And as iron lying long in the fire, retaining it owne substance, receiueth the fires properties of light and heate, and becommeth like vntounto it: And as the Sunne beames shining in the aire, do make it bright and cleare, like the Sunne it selfe: And finally, as a glasse hauing the Sun shining on it, retaineth in it a liuely image of the Sunne both in figure and light: so the faithfull being conuersant with God vntounto all eternitie, shal be, as it were, swallowed vp of that infinit excellencie; and though they retaine their owne nature and substance, yet shal they bee so indued with diuine qualities, that they shal be liuely images, and, as it were, little models of Gods infinit goodnesse, glorie and perfection. And to conclude all in a word, by this communion we shall attaine vntounto perfect blessednesse, wee hauing in God whatsoeuer wee desire. For (as one saith) What seekest thou that is not in him? What desirestBernard. de miseria humana serm. thou besides him? What pleaseth thee without him? Hee hath made all, hee hath all, hee is all. Whatsoeuer good thing thou desirest, whatsoeuer beautifull thing thou likest, whatsoeuer sweet and delightfull thing thou requirest, in him thou shalt find it, and in him thou shalt inioy it. If thou wilt reioyce, he is ioy; if thou wilt striue, hee is the garland; if thou wilt be crowned, he is the crowne; if thou wilt ouercome, he is the victorie; if thou desire power, he is omnipotent; if fortitude, he is a God of strength; if righteousnes, he is iustice it selfe; if prudence, he is the fountaine of wisdome; if charitie, hee is louelove; if riches, he is a treasure that can neuer faile; if thou wouldest be beautifull, he is beautie it selfe; if thou seekest honor, he is a God of glory and maiestie; if peace, he is peace eternall; if fulnesse of all good, he is an infinit and inexhaustable goodnesse, and whatsoeuer good thou canst desire, this summum bonum, and chiefe good shal replenish thee with it.