The Christian Warfare Part 2, Book 3 · Chapter 7
CHAP. VII.
That in heauen wee: shall abound with all happinesse, both in respect of our persons and estates. And that there are degrees of happinesse.
BVt let vsus not rest alone in generalities, and§. Sect. 1. That the image of God shall be perfectly repaired in vsus. only know and beleeue, that such excellent ioyes are prepared for vsus in heauen, as doe without all comparison exceed all the pleasures and comforts which this world affoordeth; but also let vsus descend to some specials, and so (according to the darke measure of knowledge which we hauehave in this place of ignorance) let vsus shadow out, and make as it were some rude draught of these diuine ioyes and heauenly happinesse, by setting downe some particulars, that so hauing some dim sight, and small taste of them, wee may thereby the rather be incouraged to seeke after their full fruition. And for order sake let vsus distinguish them into either those ioyes the matter whereof we shall hauehave within vsus; or those which are grounded on such things as are with vsus and about vsus. And first wee are to know that the image of God, which was wholly defaced and blotted out by sin, and is but in part only repaired by regeneration in this life, shall be perfectly renued and restored in the life to come. For as in our first creation we were made according to this image and similitude; so shall wee in farre greater perfection be restored vntounto this diuine beautie in our regeneration at the last day; for then in our soules shall be a liuely resemblance of the wisedome, holinesse, and righteousnesse of God, and our bodies also shall carrie some similitude of him, not in their matter and substance (for they are corporall, and hee spirituall) but in their beautie, brightnes, and glorious maiestie. So that then wee shall not grope in the darknesse of ignorance, as we now doe, knowing little of God and his works, or of our selues; but wee shall hauehave a cleere knowledge of these diuine excellencies, as we hauehave in part shewed, and shal more fully set downe hereafter. Thus also both in our bodies and soules we shall be throughly purged and cleansed from all filthinesse of sinne, prophanenes▪ and impietie, and we shal be holy as our God is holy, not in equality of measure which is impossible, but in similitude and resemblance. For now we shall be glorious, not hauing spot or wrinkle or any such thing, Ephes. 5. 27.but holy and without blame, as the Apostle speaketh▪ By reason of which puritie and holinesse of our natures, wee shall take all our delight in the seruice of God, glorifying and praising his holy name without ceasing for euermore. So shall we also in this life of glorie bee freed from all manner of vnrighteousnes, and be made throughly conformable both in our wils, affections, and actions to the most perfect will of God, which is the exact rule of all iustice, so as wee shall not in the least thought and desire decline or digresse from it on the right hand or on the left. Finally, our bodies shall be induced with diuine beautie, and hauehave such an excellent and heauenly maiestie shining in them, that these glorious beames shall easily with their likenes and resemblance, bring any that behold them to that sunne of perfect beautie, from whom they hauehave receiued all their light, and these little sparks of diuine excellencie, may guide them with their similitude to that glorious and infinite flame by which they hauehave been kindled.
Secondly, we shall be replenished with fulnes of ioy without§. Sect. 2. That the ioyes of heauen shall fill vsus without glutting, and satiate vsus without loathing. glutting, with satietie without loathing, and hauehave a perpetuall continuance of heauenly delights without cloying. For at the same time our desires shal be satisfied, and not decreased, our wils and longing shal be accomplished, and yet continued, and wee shall still thirst, and still hauehave out fill; so that by enioying our desires, we shall hauehave contentment, and by louing and desiring that wee enioy, all loathing shall be auoided. So Dauid saith, that in Gods presence there is fulnes of ioy, and yet notwithstanding this fulnes, there it a… his right Psal. 16. 11. and 17. 15.hand pleasures for euermore. And elsewhere, I will behold thy face in righteousnes▪ and when I awake I shall be satisfied with thy image. VponUpon the occasion of which words one obiecteth, that glutting and loathing followeth satietie: and then answereth,Gregor. Moral. lib. 18. cap. 2…. that it is not so in this heauenly fulnes; for that there may be no griefe and vexation in the minde, desiring, they are satisfied; and lest there should bee any loathing in this fulnes, they desire this satietie. And therefore they desire without any trouble, because satietie accompanieth their desires, and they are satiate without cloying, because their satietie is still kindled and sharpned by their renued desiring. And this shall be our estate and disposition when wee hauehave this fruition of this fountaine of life; for at the same time weSatietas erit insatiabilis, nullum fastidium. Semper …suriemus, semper satari erimus. August. de tempore, serm. 1. in 70. Tom. 10. shall hauehave a satisfied thirst, and a thirsting satietie, hauing in our thirst not the least necessitie, nor in our satietie, any loathing, because being satisfied we shall thirst, and thirsting we shall be satisfied. So that wee shall hauehave in these heauenly ioyes an insatiable satietie, fulnes without loathing, and alwaies hungring, wee shall alwaies be satisfied. The which though it may seeme a riddle, yet wee may easily resolue it, if we consider that we hauehave this thirsting fulnes of ioy frō the fruition of God himself, who being infinite in all perfection, must needs fully satisfie all those who enioy him; & because he is thus infinite there can be no tedious cloying, or loathsome glutting, seeing they hauehave in him continuall and endlesse varietie of ioyes and delights; and being satisfied with the fruition of some, they see others after which they thirst and hunger. Neither must we thinke that they are wearie of the old, when they affect new, for this is only incident to worldly ioyes, which being imperfect doe not bring contentment; but euen the same heauenly ioyes, at the same true, worke both satietie and thirst, because being absolute in all perfection, they giuegive full contentment, and contenting vsus they inflame our louelove, and because wee louelove them, they kindle still in vsus a thirsting desire, to hauehave still the fruition of that which wee louelove no lesse dearely then deseruedly. Now furthermore hauing this pleasing satietie not only in our appetites, affections, and desires, but also in our wils, and vnderstandings, and in al other powers and faculties of our bodies and soules, being perfectly ioyned in a bond of felicitie one with another, and with their seuerall functions and operations; there will from hence follow such full and perfect contentment vntounto eueryevery one with their owne state and condition, that none will desire to be other then he is; nor wish to change with another, though he hauehave a superiour degree in glorie.
And this is that ioy and blessednes which we shal hauehave in§. Sect. 3. That the ioyes of heauen shall be most excellent, in regard of the things about vsus. Rom. 8. 18. respect of our own estate, & the excellent parts & properties wherewith we our selues shall be indued: besides which we shall hauehave infinite cause of ioy and contentment in respect of that glorie, excellencie, and al-sufficiencie of those things which are about vsus. In regard whereof it is truly said by the holy Apostle, that the afflictions of this present time are not worthie of the glorie which shall be shewed vntounto vsus. For as hee saith elsewhere, our light affliction which is but for a moment, 2. Cor. 4 17.causeth vntounto vsus a farre most excellent, and an eternall waight of glorie: and againe; the things which eye hath not seene, neither August. Soliloqu. cap. 35. & meditat. c. 18 Quicquid boni est ibi est, & quicquid mali est ibi nunquam est. August. de conflictu vitiorum, lib. cap. 26eare hath heard, neither came into mans heart, are which God hath prepared for those that louelove him. For there (as one saith) is ioy without sorrow, which causeth eternall gladnesse; there shall be all good, and shall not be any euill; there shall be whatsoeuer we will, and shall not be, what we will not; there our life shall be truly vitall, sweete and louely, being eternall and eternally blessed. There shall be no assaulting enemie, nor any alluring baite of tentation, but chiefe and certaine securitie, secure tranquillitie, peaceful pleasure, pleasant happinesse, happie eternitie, eternall blessednesse, the blessed Trinitie, of the Trinitie Vnitie, of the Vnitie Deitie; and of this Deitie a happie vision and fruition, which is the chiefe part of our Masters ioy. So elswhere hee hath this holy and heauenly meditation: What (saith he) louest thou ô my body?August. Manual. cap. 3…. Tom. 9. what desirest thou ô my soule? whatsoeuer it is that you louelove and desire; there shall you surely finde it. If beautie delight thee, the iust shall shine like the sunne in his brightnes; if such swiftnes, power, and freedome of the body that nothing can hinder or resist, wee shall bee like the holy Angels; if a life long and healthie, there is eternall health, and healthfull eternitie; if satietie, wee shall be satisfied with Gods image when hee appeareth; if melodie, there shall be a full quire of Saints and Angels singing praises vntounto God; if pleasure, God will make vsus drinke of the riuer of his delights; if wisedome, we shall be taught of God; if friendship, we shall louelove God more then anything, and our neighbours as our selues; if concord, it shall be our meate and drinke, to hauehave one minde and one will, because we shall all be conformable to the will of God; if power, we shall be omnipotent in our will, because it is also Gods will; if we take pleasure in honour and riches, God will make his good and faithfull seruants rulers ouer much, & they shall be the sons of God and heires of his kingdom: finally, if we desire true securitie, we shall be so sure that we shall neuer lose these ioyes, as we are sure that we would not willingly be depriued of thē, neither wil our louing God, who prouided for vsus these ioyes when we were strangers & enemies, take thē away from vsus against our wils, being reconciled, and become his friends. In a word, so many and excellent shall these ioyes of heauen be, that the heart of man shall not be able to containe and comprehend them; for we shall hauehave abundant ioy and glorie within vsus, and round about vsus; and because we cannot compasse them, being infinite and incomprehensible, they shall inclose and compasse vsus. VntoUnto which (as some thinke) our Sauiour in the parable alludeth; for whereas in this worldHoc gaudium iusti intrare scrihuntur, quia ineffabile gaudium non capientes in eo quodammodo obuoluuntur. August. de cognit. verae vitae, lib. cap. 44. ioy is said to enter into vsus, because it is not so great but that it may easily be comprehended; he biddeth the faithfull seruant to enter into his masters ioy, because these heauenly ioyes are so ineffable and vnconceiueable, that the Saints of God cannot containe them, but are contained, and on all sides compassed and inclosed with them. No maruell then if these ioyes cannot in this time of ignorance and miserie be expressed or conceiued, seeing they cannot be comprehended when they are enioyed; hee being infinite and incomprehensible who is the chiefe cause and obiect of all our ioy. Only they may be darkly shadowed by some earthly similitudes and resemblances which are within the compasse of our capacitie. As for example, some compare this heauenly happinesse, to the state of such an one, as being vniuersall Monarch ouer the whole world, should enioy a long, peaceable,Chrysost. in Hebraeos cap. 4. Homil. 6. and prosperous raigne, without any warres, care, trouble or vexation, louing all, and being beloued of all his subiects. Or to an i…ginarie aduancement of a Kings child out of his mothers wombe to sit on the throne of the kingdome, not according to the ordinary maner, by degrees, when he commeth to age, but attaining vntounto age and soueraigntie together, and all vponupon a sudden. Or as if a man should in the same houre lie in a darke and noisome dungeon, hungrie, naked, and comfortlesse, continually expecting a cruell and shameful death, and instantly be aduanced to a kingdome, and to the fruition of al delights which it could yeeld him. Others expresse them by making a proportionable comparison betweene the mothers wombe, the world, and the kingdome of heauen: namely, that this heauenly kingdom as much exceedeth this world in glory, beauty, & variety of al delights, as the world herein excelleth the mothers wombe; in which comparison if there be any disproportion, it is because our heauenly ioyes being infinite and without the mixture of any miserie, doe by innumerable degrees excell the pleasures and maiestie of the world, more then the world excelleth that darke and close prison of the mothers belly.
By all which it appeareth that these heauenly ioyes be vnspeakable,§. Sect. 4. That there are diuers degrees of glorie and happines in the kingdome of heauen: first proued by testimonies of Scriptur…. and in themselues infinite and incomprehensible, but yet in respect of vsus who shall enioy them there are (I take it) diuers degrees of them. For whereas in these heauenly ioyes there are two things to be considered; the first is the cause or obiect of this ioy and happinesse; the other the application, comprehension, and fruition of them: it is true in the former respect, one cannot be more happie and blessed then another, because al shal inioy God, as their summum bonum, and chief good, and those heauenly ioyes which he will communicate vntounto them; but in respect of the other, there are diuers degrees, as one more then another is more capable and comprehensiue of this infinit goodnesse, whereby he is fitted and disposed to a more large and perfect fruition of God, and so becommeth more blessed, because hee more inioyeth his summum bonum. Euen as diuers vessels being filled in the same sea, there is no difference in the water, wherewith they are filled, which is sufficient to fill them, though they were neuer so great; but yet one of them may hold more then another, according as they exceed in bignes and largenes of capacitie. And this (as I take it) is cleere enough in the Scriptures. In the twelfth of Daniel it is said, that they that be wise shall shine as the brightnes of the firmament, Daniel 12. 3.and they that turne many to righteousnes shall shine as the starres for euer and euer. Both which though they be vnderstood of the same Preachers of righteousnesse which shall conuert men to the faith, and therefore there is no comparison made betweene the wise, and such as conuert others, not betweene the brightnes of the firmament, and the brightnes of the starres; yet I doubt not, that in both these they are preferred before other men, who hauehave not that excellencie of wisedome, and fruites of their ministerie; and that it is the meaning of the holy Ghost there to shew, that as they excell others in these gifts and fruitfull labours, so also they shall excell them in glorie and happines. The Apostle also seemeth to signifie this, where hee saith, that as there is another glorie of the Sunne, and another glorie of the Moone, and 1. Cor. 15. 41. 42another glorie of the Starres, one Starre differing from another Starre in glorie: so also is the resurrection of the dead. Againe, our Sauiour Christ appropriateth this to his Apostles as a speciall priuiledge and prerogatiue in regard of the dignitie of their office, their paines, and faithfulnes, that they shall sit vponupon twelue thrones, and iudge the twelue tribes of Israel. Matth. 19. 28. 1. Thess. 2. 19.And the Apostle seemeth to speake of a peculiar crowne laid vp for him in regard of his extraordinarie sufferings and labours. Finally, whereas the Scriptures promise not onelyonly eternall life in generall to all the faithfull, but also speciall wages and rewards according to their workes, and that faithfull seruice which they hauehave done vntounto God, thereby it appeareth that according to the measure of our graces and obedience in this life, wee shall hauehave a proportionable degree of glorie in the life to come.
VntoUnto these testimonies we might adde diuers reasons; as§. Sect. 5. Diuers reasons to proue that there are diuers degrees of glory, and some obiections answered. first, seeing the Lord doth in this world giuegive his gifts and graces in a diuers and vnequal proportion, to some a greater, and to others a lesse measure, it is more then probable that he wil accordingly giuegive vntounto the Saints a diuers measure and proportion of glorie and felicitie, in the kingdome of heauen, when as he wil reward and crowne these his gifts according to his gratious and free promises: and this our SauiourLuke 19. 16. 17. Christ seemeth to intimate in the parable: where the Lord maketh his faithful seruant, who by wel vsing his ten talents had gained other ten, ruler ouer ten cities; and according to the same proportion, he giueth vntounto him, who with his fiue talents had gained fiue more, the gouernment of fiue cities. Againe, the punishments of the wicked and reprobate shal be diuers in their measure and proportion, according to the qualitie of their sinnes; in which respect our Sauiour Christ saith, that it shal be easier for Sodom and Gomorrah in theMatth. 10. 15. day of iudgement, then for that citie which contemneth the preaching of the Gospel; and for Tyre and Sidon, then for Corazin and Bethsaida, who were not conuerted by Christs doctrine & miracles. For whereas it may be obiected, that the reason followeth not, because the wicked are punished for their sinnes, but the faithful are not saued for their merits, but by the obedience, righteousnesse, and death of Christ, which equally appertaineth to al the faithful: To this I answere, first, that God hath not only in general promised vntounto all euerlasting life, for the death and merits of Christ, but also that he will of his free grace, and infinit bountie reward men according to their own works which they hauehave done in the flesh; for so the Apostle saith, that we must all appeare before 2. Cor. 5. 10.the iudgement seate of Christ, that eueryevery man may receiue the things which are done in his bodie, according to that he hath done, whether it be good or euill. Secondly, howsoeuer euerlasting life belongeth to al them who hauehave their part and interest in the death and obedience of Christ, yet for as much as these are diuersly applied, by some more weakely, by others more strongly, according to the diuers measure and degree of their faith; so answerabiie these diuers degrees, shal hauehave diuers duplicate page duplicate page rewards, and a different measure of glorie fitted vntounto them: for as al the faithful hauehave their part in Christ, and one and the same Sauiour equally belongeth to them al, but in respect of the application (howsoeuer he is truly applied to all) yet all apprehend him not alike, but some weakely by their little faith, and others more strongly by their ful perswasion; and according to their strength of apprehension, and diuers measure of faith, bring forth proportionable fruits of good workes, godlinesse, and righteousnesse in their liues and conuersations: so in like manner al the faithful hauehave the same ioyes of heauen common to them al; but yet in regard that those who hauehave had a greater measure of faith, and other sanctifying gifts and graces on the earth, shal answerablie hauehave a more large & strong apprehension of these ioyes, and hauehave as it were a greater and more ample capacitie to receiue and containe them, there shal be diuers degrees of glory and happines: euen as those who are at one feast or banquet, hauehave all the same meate and dainties set before them, but yet hauehave different degrees of comfort and fruition in feeding on them, according to the goodnesse or weakenes of their stomackes; in which respect though al be equally satisfied, yet he who hath the sharper appetite, and stronger digestion, hath the largest share, and the fruition of it with most pleasure and delight. Finally, in the inchoation and beginning of our glorification, which is in this life, when as being sanctified we are endued with peace of conscience, and ioy in the holy Ghost, there are diuers degrees of grace, holinesse, and spirituall ioy and comfortt, some hauing a greater, and some a lesse measure; and therefore the Lord being constant, vniforme, and immutable in his courses and proceedings, we may conclude, that he wil obserue the same tenure in accomplishing and perfecting our glorification, giuing vntounto those a greater measure, and higher degree of glorie and happines in his kingdome, who in this life had the greatest beginning, and largest proportion of grace and sanctification. But against this is obiected the parable of the labourers in the vineyard, where all are said to hauehave equality of reward, and the last as well as the first to hauehave receiued a penic. To which I answere, that the scope of this parable is not to shew, that there shal be equalitie of rewards in the kingdome of heauen, but that God in his inf…t mercle wil giuegive vntounto those who are called at the last houre euerlasting life, as wel as vntounto them who are first called; therefore those who are first called, hauehave no cause to triumph and insult ouer those who are called last: but hereupon it followeth not, that because they hauehave the same kingdome, glorie, and happinesse, therefore they shal hauehave the same degree; seeing we may all hauehave the freedome and general priuiledges of the same citie, and yet hauehave therein diuers offices and preferments. Al shal hauehave indeed the same life, glorie and happinesse, in respect of the obiect which is the Lord himselfe and the ioyes of heauen; but al shal not (as I hauehave shewed) hauehave equal application, apprehension, and capicitie in conceiuing and comprehending of these obiects, by reason whereof one shal containe more ioy and happinesse then another, though al shal be full and perfectly replenished. Others obiect, that all shall hauehave the fruition of our summum bonum and chiefest happinesse; and therefore if al hauehave the chiefest happinesse, none can be superiour vntounto other. VntoUnto which the same answere serueth: for al shal equally enioy the summum bonum, the obiect and cause of our happinesse; but not in equalitie, in respect of the application and comprehension of this infinit good and chiefe happines, which (as I hauehave said) shal be in diuers measures and degrees. Finally, whereas they obiect, if some hauehave a greater measure of ioy and happines then others, then they shal want who hauehave not so much as they; and wanting shal not be fully satisfied and contented, but contrariwise shal be apt to enuie those who excell them, and to wish their owne aduancement; al which argue insufficiency and imperfection, from which that heauenly happinesse is exempted. To this I answere, that though there be not equalitie of ioy, yet there is sufficiencie, seeing eueryevery one shal be filled, and hauehave as much ioy and happines as he can containe or yet desire; and consequently being fully satisfied and contented they shal not enuie any superiour, or desire to change. For as a lesser por needeth not, nor (if it had reason) would desire, to hauehave as much powred into it, as into a greater, because it is insufficient to containe it, and being full, the ouer plus would but spill and run ouer; and as no man, but a glutton, being filled and satisfied at a daintie banquet, would enuie his fellow because his stomacke containeth more; and none but a foole, being of a low stature would once desire to be apparelled in the cloths of a taller mā, but rather such as are fit for his own personage; so eueryevery Saint being filled and fitted with a sufficient measure of glorie and happines, is wel contented with his estate, and desireth not such a proportion as is vnmeete and vnfit for him. Againe, being fellow-members of the same bodie, whereof Christ Iesus is the head, we shal be content with that proportion of glory and happines, which is fit for vsus in our seuerall places, as being most comely and conuenient both for the part it selfe, and for the whole body; for as the members of the naturall bodie are contented with their owne beautie, proportion, and place; because if they should be greater or lesser, higher or lower, or not themselues, but the same with others, or finally any other way disposed, then as they are in their owne nature and creation, it were vntounto themselues a deformitie, and would make the whole bodie monstrous; and therefore the hand or foot, desire not to be the head or heart, nor enuie vntounto them their greater honor and dignity: so the members of this heauenly body, are contented with that they are, and desire to be no other, nor enuie their superiours in glorie, their greater aduancement; because al hauehave receiued such a measure of glory as is most conuenient and comely, both for themselues, and for the glorious perfection of the whole body; and to be higher or lower then Gods wisdome hath disposed of them, would but deforme and disgrace the whole, and eueryevery seuerall part. Finally, though there be inequality of glory, there can be no discōtent in any, because he hath not so much, nor enuy towards another, because he hath more; seeing like the members of the same bodie they receiue their greater excellencie and perfection, not for themselues alone, but for the good of all their fellow-members, and of the whole bodie: and moreouer, because through that perfection of louelove which shall be amongst them, they shall communicate with one another in all their happinesse, reioycing as much in their glory and felicity, as in that which they themselues hauehave receiued; therfore there can be no place to enuie or discontent.