The Orthodox Evangelist, Treatise · Chapter 15
CHAP. XV. Of the ſtate of the bleſſed, where: Of the condition of their ſouls from the inſtant of their Diſſolution, and of their perſons after the Reſurrection.
Here conſider,
1 THe probability that the Saints in glory ſee the Divine Eſſence.
2 What the Beatifical Viſion is? where of the
Extent of the object of the Beatifical Viſion,
Manner of the Beatifical Viſion,
Effect of the Beatifical Viſion,
3 That the ſoul ſeparated, immediately upon its diſſolution from the body, enjoyeth this Bleſſedneſſe in the preſence and ſight of God and Chriſt.
4 The Adjuncts of Bleſſedneſſe, viz.
The place of the Bleſſed,
Their Society,
The Duration of all.
5 The condition of the Body after the Reſurrection.
6 Whether the Bleſſedneſſe of the ſoul be greater after the Reſurrection than it was before.
The Saints in glory ſee the Divine Eſſence it ſelf.
We ſhall ſee him as he is, 1 Joh. 3.2.Conſider. 1. Viſio facialis For now we ſee through a glaſſe darkly, but then face to face, 1 Cor. 13.12. The great object, ſeen now, and then, is the ſame, onelyonly the manner of ſeeing it is not the ſame, then we ſhall ſee it immediately, now we ſee mediately, but then ſhall I know, even as alſo I am known, ibid. And they ſhall ſee his face, Rev. 22.4. I ſay unto you, in Heaven the Angels do alwayes behold the face of my Father, Mitth. 18.10. The happineſſe of heaven conſiſteth principally in ſeeing Gods face.
The Bleſſed ſee God with ſuch a ſight as is oppoſite to the ſight of Faith. We that are at home in the body walk by faith, they who are abſent from the body walk by ſight, 2 Cor. 5.7. Therefore the ſight of God by faith being mediate, what hinders but that the ſight of him in the ſtate of felicity (oppoſed in that reſpect to that of faith) ſhall be immediate.
Man naturally deſireth the Viſion of God himſelf, whether he be conſidered as the firſt cauſe, for effects once found,Smiſing tr. 2. Diſput. 6. n. 46.49. Intellect us non quiet at nr ſumme intelligibili, niſi illud poſſideat perfectiſſimo genere cognitionis non implicante contradictionem. ibid. n. 51. Synopſ. diſp. 52. n. 16. we naturally deſire to ſee their cauſe; or as the objective cauſe of Bleſſedneſſe; as the ſight is not quieted, except in the moſt excellent of viſible objects; So is it impoſſible for the underſtanding to acquieſce, except it be in the higheſt being.
A created being cannot be our Summum Bonum, i.e. our chiefeſt good, onelyonly God who is increated, can fill, and ſatisfie the ſoul of Man.
This,Synopſ. Ʋbi ſupra. Junius cont. 7. c. 1. n. 3. &c. 3. n. 1. Feſtus Hominius diſp. 34. trac. 2. Bucan. Lec. 36. q. 10. Annotat. upon Rev. 22.4. Daven. 1. Col. 1.15. Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Theſ. 1. Polan. ſynt. l. 1. c. 6. vide Auguſt. Epiſt. 111. … 112. as it is the judgement of the School-men, and of the Papiſts, ſo ſeemeth it to be the judgement of the Proteſtant Divines generally. We (ſaith Junius, in the name of the Proteſtants) confeſſe the Saints departed do enjoy the Viſion of God properly. Dr. Willet upon Exodus 33. denieth not, that the ſouls of men in the next life, ſhall ſee the Divine Eſſence apprehenſively, not comprehenſively or fully; which is all that is intended, and as much as is taught by ſober Writers, either ours, or others.
Obj. God is inviſible, 1 Col. 15. 1 Tim. 1.17. and 6.16.
Anſ. The Divine Eſſence is not viſible to bodily eyes, either in this life, or hereafter, 1 Tim. 6.16. the Eſſence ſimply conſidered cannot be ſeen by the ſoul in this life, Exod. 33.20. In the life to come, though it be ſeen of the ſoul apprehenſively, i.e. ſo far as we are capable, yet non comprehenſively, and fully, Joh. 1.18.
Obj. The viſive power of the ſoul, that is ſaid to ſee the Divine Eſſence, is created; the Divine Eſſenee is increated, and infinite; between that which is finite, and that which is infinite, there is no proportion; Therefore it ſeemeth the Divine Eſſence it ſelf cannot be ſeen by the ſoul.
Anſ. Though there be no Geometrical proportion, between the Divine Eſſence, and the viſive power of the ſoul in glory; yet there may be between them, the proportion of an act, and its object. The eye of the body of Chriſt glorified may be ſuppoſed to have a viſive power, not onelyonly adequate to, but far exceeding the light of the Sun, and ſo could ſee the Sun comprehenſively; the eye of an ordinary mortall man, though his viſive power be far ſhort of the lightſome viſibility in the Sun, yet he can, and doth ſee the Sun apprehenſively, though not comprehenſively. That the diſtance between the Creator and the creature, is not repugnant to the proportion of an act, & an object or that which terminates, and that which is terminated, is evident in the Incarnation; where the Divine Eſſence,Vide Smiſing tract. 2. diſp. 6. n. 52. ſubſiſting in the ſecond Perſon (which is increated) terminates the humane nature of Chriſt (which is a creature) being united thereunto, and the humane nature is terminated thereby. If the diſtance between the Divine Eſſence, and a creature, is not ſuch as inferreth an impoſſibility of perſonal union, much leſſe doth it infer an impoſſibility of immediate Viſion.Anima Chriſti videt eſſentiam Dei: Pol. lynt. lib. 1. cap. 6. Might it not ſeem ſtrange to queſtion the ſoul of Chriſt (which is a creature) ſeeing the Eſſence unto which the Man-hood is united? for otherwiſe he, as man, ſhould not onelyonly be without the ſight of the moſt perfecting object, but alſo be without the ſight of himſelf, and that for ever.
The Beatifical viſion is that cleer ſight of God,Conſider. 2. What the Beatifical Viſion is. Videre Deum per Eſſentiam eſt videre Deum quidditalivè, h.e. ita perfectè illum cognoſcere, ut quod at tinet ad quaeſtionem Quid est Deus? non poſſit ullius creaturae intellect us ulterius progredi in cognoſcendo. Val. Tom. 1. Diſp. 1. q. 1. p. 1. wherein conſiſts bleſſedneſſe; tis called Viſion becauſe of its cleerneſſe. The Learned attribute Revelation to faith, and Viſion to the light of glory. 'Tis called Beatifical, becauſe it makes the ſeer bleſſed. 'Tis a created ſight of the increated good. To ſee the Divine Eſſence is to ſee God as he is; that is to ſee him perfectly, ſo as the underſtanding of the creature cannot proceed further in point of knowledge… concerning that great Query, What God is?
The Viſion of God, is that cleer, diſtinct and perfect ſight of God in Chriſt, according to what he hath revealed of himſelf conducing to his glory, and our good; whereby we are inlightned by him, made like unto him, ſatisfied in him, and bleſſed with him. We ſhall be enlightned by him; For with thee is the fountain of Life, and in thy light, we ſhall ſee light, Pſal. 36.9. We ſhall be like unto him; But we know, that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is, 1 Joh. 3.2. We ſhall be ſatisfied with him; As for me I ſhall behold his face in Righteouſneſſe, I ſhall be ſatisfied when I awake (to wit, at the Reſurrection) with thy likeneſſe, Pſal. 17.15. We ſhall bee bleſſed with him; Bleſſed are the pure in heart, for they ſhall ſee God, Matth. 5.9.
For the fuller underſtanding of the Beatifical Viſion, conſider, Firſt, The extent of the object of the Beatifical Viſion. Secondly, The manner of it. Thirdly, The effects of it.Of the extent of the object of the Beatifical Viſion.
In general whatſoever God hath revealed concerning himſelf, or the reaſonable, or unreaſonable creature, is comprehended in the object of the Beatifical Viſion.
The primary object of the Beatifical Viſion is of coequall largeneſſe with, and co-extended to the object of faith. Paul makes the thing, or the object ſeen in the Life to come, to be the ſame with the object ſeen in this Life; but the manner of ſeeing is not the ſame. When I was a childe, I ſpake as a childe, I underſtood as a childe, I thought as a child; but when I became a man, I put away childiſh things. For now we ſee through a glaſſe darkly, but then face to face; now I know in part, but then ſhall I know, even as I alſo am known, 1 Cor. 13.11, 12. The thing underſtood by a man, and a child, darkly or cleerly, mediately or immediately, perfectly or imperfectly, is the ſame; though the manner of underſtanding thereof be diverſe.Habitus intellectus beati differt ab habituintellectus noſtri, non objecto ſedmode. Cham. l. 25. c. 2. n. 13. The habit of underſtanding in the Bleſſed, differeth from the habit of underſtanding in us, not in reſpect of the object underſtood, but in reſpect of the manner of underſtanding.
More particularly the Bleſſed ſee,
Firſt, The Divine Eſſence, 1 Joh. 3.2.
Secondly, The Attributes of God: Hence the Saints, upon the Viſion, or contemplation of the Eſſence, break out into an admiration of the Attributes, Iſa. 6.3. Rev. 4 8, 10, 11, & 5.13. which alſo appears from the ſimplicity of the Divine Eſſence; the Attributes of God are not diſtinguiſhed from Eſſence; all and every of the Attributes are the Divine Eſſence it ſelf; whatſoever is in God, is God. The Eſſence is not without the Subſiſtence, nor the Subſiſtence without the Eſſence.
Thirdly, The Trinity of Perions; He that hath ſeen me, hath ſeen the Father, Joh. 14.9. not the Eſſence alone, nor the manner of the Subſiſtence alone; but the Eſſence with the manner of the Subſiſtence is a Perſon; So that he that ſeeth the Eſſence, ſeeth the Subſiſtences; our communion here is with the Father, Son, and Holy Ghoſt, 2 Cor. 13, 14. Much more hereafter.
Fourthly, They ſee Jeſus Chriſt, and conſequently the great myſtery of the Perſonal union, with his office of Mediatorſhip; The Throne of the Lamb ſhall be in it, and they ſhall ſee his face, Rev. 22.4. And truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt, 1 Joh. 1.3. The fellowſhip imperfect here, ſhall be perfected in glory.
Fifthly, The Book of the Scripture, and conſequently both Covenants, Rev. 22.22.Angeli vidend… faciem Dei legunt ſine ſyllabis temporum. Aug confeſ. 13. cap. 15. Theologi dicunt res creatas poſſe videri in Deo ſeu in verbo ut frequentius loquuntur cum Auguſtino. Smiſing. tr. 2. diſ. 6. n. 149.
Sixthly, The Book of the Creature; the Angels ſeeing the face of God, reade (as Auguſtine ſpeaks) without the ſyllables of time; they ſee the heart of God, ſo far forth as revealed in his word; much more the ſecrets of nature then ſhall we be able to anſwer thoſe queſtions propounded, Job 38.16, 17, 18, 19, 20.
The will of God repreſenting the creature, is that eternal Idea, wherein as in a glaſſe the works of God are more perfectly ſeen than in themſelves. To ſay the creature is ſeen in God, and to ſay the creature is ſeen in the word, meaneth with Divines the ſame thing, becauſe works of knowledge (notwithſtanding they, as all other creatures, proceed equally from the Eſſence ſubſiſting in three perſons, yet) are eſpecially appropriated unto the Son, in reſpect of the order of his ſubſiſtence. It is in the power of the Divine Eſſence to repreſent the creatures, becauſe this repreſentative power is a perfection: now all perfections are in God, becauſe God is an infinite Eſſence, and containeth eminently the perfection of the whole creature,Orde dignitatis inter Angelorum cognitionem. Matutinam unde cognoſcunt res in verbo, Veſpertinam unde cognoſcunt res propria natura. Smiſing. tr. Deo trino & uno, 2. tr. diſp. 6. n. 173. Nomen eminentiae importat effectum habere eſſe perfectius in cauſa, quam in ſeipſo. whether already created, or to be created; becauſe God is the firſt cauſe, and ſo containeth virtually the perfection of the whole creature, i. e. of all effects, whether created, or to be created; becauſe the creature in God, is the Eſſence, able, and willing to create, or actually creating; the creature is contained in the Creator, as that which is perfect by participation, is in perfection it ſelf, as the effect in its cauſe, or Concluſions in their principles; the creature is to be ſeen in God, in a more excellent maner than in it ſelf, thence they are ſaid to be eminentially contained in him. Could we ſee cleerly a building in the perfect conception of the Artificer, we ſhould ſee it in a more excellent manner than in the Edifice it ſelf.
Yet we are to rembember, that the Divine Eſſence is an arbitrary,Exemplum ideale. Speculum voluntarium. Speculum arbitrarium. Of the maner of the Beatifical Viſion. or voluntary glaſs, manifeſting more or leſs of his works, according to his good pleaſure; But of that day and hour, knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father.
Concerning the manner of the Beatifical Viſion, not to ſay any thing that exceeds ſobriety, and yet to ſay ſomething that may help our underſtanding, only thus; As unto the act of the underſtanding, there is required the object, the ſpecies or ſimilitude of the object (or elſe either the eminent, or formal preſence thereof, which ſupplieth it) the faculty, and the exerciſe of the faculty; ſo unto the Beatifical Viſion, there is requiſite the concurrence of the object, the light of glory, the glorified underſtanding, and the everciſe of the underſtanding glorified.
The primary object is the Divine eſſence it ſelf.
In corporeal viſion, ſight is united to the object, by the help of the ſenſible ſpecies, i. e. the ſimilitudes, image, or likeneſſe of the object; in intellectual Viſion, the underſtanding is united to the object, by intelectual ſpecies; but in the beatifical Viſion, the Divine eſſence it ſelf ſupplyeth the place of intelligible ſpecies; for were there any other ſimilitude of the Divine eſſence, it muſt needs be a creature; but it is impoſſible for a thing created to repreſent that which is increated; a material ſpecies is unable to repreſent an immaterial object; much more is a created ſpecies unable to repreſent the increated object, there being more diſtance between the light of glory, or any other conceivable created ſimilitude, and the increated eſſence, than there is between a material and immaterial creature.
Again, there is no uſe of any created ſpecies for the ſeeing of the Divine eſſence, by reaſon of its perfection, and immenſity; whence it can ſufficiently unite it ſelf, to the glorified underſtanding.
The Divine eſſence concurreth with the underſtanding, both as an univerſal Agent, and as the object of ſuch Viſion, Revel. 21.23.
The Beatifical object applieth it ſelf to the created underſtanding, together with the underſtanding, cauſing this bleſſed Viſion. By its eminency it hurteth not, but perfecteth the underſtanding, as is implyed in its denomination of the Beatifical Viſion.
The light of glory is a glorious ſupernatural influence, concurring with, and inabling of the inherent principle, of the glorified underſtanding, to ſee God. The light of glory may be ſo called, becauſe it accompanieth the ſtate of glory; it is a created perfection.
As aſſiſting grace is unto an act of new obedience, ſo is the light of glory unto the Beatifical Viſion; as that extraordinary aſſiſtance was unto Moſes, whereby from the top of Piſgah he was enabled at once, to take a true, full, and clear proſpect of the Land of Canaan, Deut. 3.27. and as that extraordinary aſſiſtance was unto Stephen, whereby whilſt he was yet on earth, (the Heavens being opened) he ſaw Jeſus Chriſt at the right hand of God; ſo is the ordinary aſſiſtance of the light of glory, in the life of glory, unto the bleſſed, in order to the Beatifical Viſion.
The School-men ſpeak thus of it;Lumen gloriae eſt perfectio ſuperaddita quâ intellectus fit efficax, ſeu confortatur ad videndum Deum. Thom. p. 1. q. 12. Lumen gloriae eſt actualis illuſtratio, i. e. influxus Dei ſupernaturalis, elevans intellectum ad viſionem eſſentiae Divinae. Sententia Scoti & Nominalium. Lumen gloriae eſt ipſe concurſus ſupernaturalis Beatifici objecti, quatenus per illum objectum iſtud ſe ipſum immediatè intellectu manifeſtat, efficiendo cum intellectu Beatiſſimam viſionem. Smiſing. Tract. 2. Diſ. 6. N. 93. ſome, That it is a perfection ſuperadded to the underſtanding, whereby the underſtanding is made able to ſee God; others, That it is an actual illuſtration, that is a ſupernatural influx, elevating the underſtanding unto the Viſion of the Divine eſſence; others, That it is the ſupernatural concourſe of the Beatifical object, whereby the object immediatly manifeſts it ſelf to the underſtanding, together with the underſtanding cauſing a moſt bleſſed Viſion.
The glorified underſtanding is an inherent Principle, or habit in the Soul (after the manner of a permanent diſpoſition, as light is in the Sun, not after the manner of a tranſient paſſion, as light is in the Air, or as the gifts of Propheſie were in the Prophets) elevated by the light of glory, unto the Viſion of God.Of the effect of the Beatifical Viſion. Scot. lib. 4. diſt. 49. Beatitudo eſt status omnium bonorum aggregatione perfectus.
The effect of the Beatifical Viſion is Bleſſedneſſe; as glory is the Sum of all Gods perfections, ſo Bleſſedneſſe is the ſum of all mans good, that he either needs, or is capable of.
God intending to make a Creature happy, giveth it a principle capable to und erſtand, and enjoy him, and giveth himſelf the object of that principle to be underſtood and enjoyed. No Creature is capable of happineſs, or miſery, but the reaſonable Creature; there could neither be Heaven nor Hel, the joys of the one, nor the pains of the other, without underſtanding; the perfect union of the higheſt created Principle with the increated object makes bleſſedneſs.
There are four Attributes of the Beatifical object;Attributum Beatitudinis objectivae, 1. Ultimum. 2. Perfectum. 3. Expellens omnem. miſeriam. 4. Ʋt ſatiet appetitum. Valent. Tom. 2. diſp. 1. q. 3. p. 1. Ultimateneſs, perfection, expulſion of all evil, ſatisfaction of the deſire. It is the laſt, that whereunto all things are referred, but it ſelf is referred unto nothing; it is perfect, having abſolute and univerſal excellency; it expelleth all evil, knoweth no want; it is a ſufficient good, it ſatisfieth the deſire, the Wil willeth no more. The Latitude of all being, all truth, and all good (the object of the Underſtanding and Wil) is contained in it, and that in moſt eminent manner.
The formal Bleſſedneſs of the glorified Soul, conſiſts in the clear viſion of this object, which ſucceedeth Faith; hereby we know God. In perfect fruition thereof, which ſucceeds Hope; hereby we enjoy and poſſeſs God. In perfect love thereof, which ſucceeds our charity; hereby we cloſe with, are like to, reſt, and acquieſce in God.
By the Underſtanding, Will, and Affection, the Soul doth (as it were) enter into God, and God into the Soul; whence followeth (as it were) a mutual in-being of one in another, and an intimate vital union between God and the Soul. Either the viſion, fruition, and love of God, is Bleſſedneſſe, or there is no Bleſſedneſſe; God is not God, Heaven is not Heaven; the Creature, according to the beſt, namely, the Goſpel-diſpenſation of God, is capable of no more, needs no more, can have no more; God in Chriſt doth no more for Man, man needs no more from God.
Hereby the Soul enters into joy, Mat. 25.21, 23. which is the reſt of the wil, in its utmoſt and perfecting end. In this Life joy enters into us, the Soul here being larger than its joy; in the Life to come, we are ſaid to enter into joy, as into that whereby our Soul is exceeded, and wherein (as it were) we are contained. If in the ſtate of faith the Soul is full of joy unſpeakable, and full of glory; how much more ſhal it be full, and running over in the ſtate of fruition? Faith is the beſt Rhetorick, to walk ſo, as whether preſent, or abſent, we may be accepted of him, is the beſt Elocution; to admire, is ſhort of the cauſe; a holy aſtoniſhment anſwereth not the object. The Apoſtle telling us, the good things laid up for the godly in this life, exceed our thoughts, 1 Cor. 2.9. we muſt needs grant, that thoſe much better things reſerved for us in glory, doe farre ſuper-exceed our words.
The Soul ſeparated,Conſid. 3. The Soul ſeparated upon the inſtant of its diſſolution from the Body enjoyeth, &c. upon the inſtant of its diſſolution from the Body, enjoyeth Bleſſedneſs, in the preſence and ſight of God, and Chriſt; before the eyes of the dead body are cloſed, the Soul with open eyes beholds the face of Jeſus Chriſt; then, viz. at death, ſhal the duſt return to the earth, as it was, and the Spirit ſhal return to God, who gave it, Eccleſ. 12.7. When Chriſt giveth up the Ghoſt, he commendeth his Spirit into his Fathers hand, Luk. 23.46. When the body of Stephen falleth aſleep, the Lord Jeſus receiveth his Spirit, Act. 7.59. This Chriſt ſaith, and that with an aſſeveration to the Thief upon the Croſſe, Luk. 23 43. Verily I ſay unto thee, this day ſhalt thou be with me in Paradiſe. If our earthly houſe of this Body be diſſolved, the Soul enters into a houſe not made with hands. No ſooner is the cloathing of Mortality put off, but the cloathing which is from Heaven is put on; Paul diſſolved is with Chriſt, Phil. 1.23. the Souls of thoſe Martyrs, and Confeſſors, departing during the perſecution of Antichriſt, who came out of great tribulation, and have waſhed their Robes, and made them white in the blood of the Lamb, are before the Throne of God, ſerving him in his Temple, Rev. 7.14, 15. that is, in his immediate preſence; For the Lord God Almighty, and the Lamb are the temple of it, Rev. 21.22.
The Servants of God may reſt aſſured, ſhould Antichriſt prevail againſt them unto death, their death ſhould afford them an immediate paſſage unto happineſſe. And I heard a voyce from heaven, ſaying unto me, Write, bleſſed are the dead which dye in the Lord, from hence-forth, yea, ſaith the Spirit, that they may reſt from their labours, and their works d… follow them, Revel. 14.13. Chriſt is in the preſence of God, Heb. 9.24. Sits upon the Throne with his Father, Revel. 3.21. The Souls of the Saints departed are with Chriſt, Phil. 1.23. therefore the Souls of the Saints departed are in the preſence of God.
The Angels behold the face of God, Mat. 18.10. The Souls departed are with the Angels, Revel. 4.8. and 5.8. & 7.9. Heb. 12.22.23. and like the Angels, Mat. 22.30. (For if their Bodies at the Reſurrection, are expreſly ſaid to be as the Angels, we may wel inferre the ſame concerning their ſpirits, much more agreeing with the nature of Angels) therefore the Saints departed ſee the face of God. They that are in the third Heaven are in the preſence of God; the Saints departed are in the third Heaven, they are in Paradiſe, Luk 23.43. which is the third Heaven, 2 Cor. 12.2, 4. therefore. As the Souls of the wicked depart immediately to the place of Torment; ſo the Souls of the Saints depart immediately to the place of Bleſſedneſs; Lazarus Soul is as ſoon in Abrahams boſome, Luk. 16.22. that is, in the Kingdome of Heaven, Mat. 18.11. as Dives his Soul is in Hel. Luk. 16.23.
For the fuller underſtanding hereof,Bellar. de Beat. Sanct. lib. 1. c. 2. conſider theſe four following Propoſitions.
Prop. 1 The Soul conſidered in it ſelf, is a ſubject capable of happineſs. It is a ſubject capable either of Bleſſedneſs, or Miſery; the Promiſe, or the Curſe; Heaven, or Hel. It was a good anſwer of him, that upon the propoſal of the Queſtion, What the Soul was? replied, I know not. Man ſince the Fall being leſſe than himſelf, underſtands not himſelf; nor wil he fully, til he be fully reſtored to himſelf, in glory; yet as a help to our apprehenſion, we may conceive of it, after this, or the like manner.
The Soul is a Spiritual ſubſtance, created after the Image of God, indued with the faculties of Underſtanding, Wil, Memory, and Affections, with a power of reflex acting upon it ſelf (whereby it knoweth that it knoweth) according to the Latitude of the whole revealed Wil, and Works of God; infuſed into the body, as the form thereof, and (being ſeparated there-from) ſubſiſts by it ſelf, to be re-united thereunto, at the Reſurrection, to abide as the form thereof for ever. More briefly; The Soul of the Saints is a Spiritual, and Immortal ſubſtance, created after the Image of God, and renewed after the immortal Image of God in Chriſt.
The Soul is a Spirit, not a Body conſiſting of matter, Luk. 24.39. It is a real and very being, as the body is, only of a higher kind; the Body is of the Earth, the Soul is immediately from God. It ſhould not prejudice the being of the Soul, becauſe it is not viſible to our eyes; we may as wel queſtion the being of God himſelf, or of the Angels, who are inviſible; or our own ſelves to be Men, for from the Soul it principally is that we are Men, or Women. It is a ſubſtance not depending, in reſpect of its being, upon any other Fellow-creature, as accidents doe, whoſe being is by having their in-being in another Fellow-creature as their ſubject. Its ſubſiſtence exceeds that of the Body, the Soul can ſubſiſt without the Body, but the Body continueth not a Body without the Soul. Hence we read of ſeparated Souls, but not of ſeparated Bodies. The Soul is compared to a large veſſel, Rom. 9.22, 23. as high as Heaven, as deep as the earth, Prov. 25.3. more capacious than the world, Eccleſ. 3.11. As the capacity of a veſſel may be learned by the quantity it is able to contain; ſo the underſtanding of the word of command (which conſidered alone is exceeding broad, Pſal. 119.90.) Promiſe and Curſe, together with the works of God, helps us to conceive of the largeneſs of the Soul. Solomon in reſpect of his exceeding much underſtanding, is ſaid to have largeneſs of heart, even as the ſand which is by the Sea ſhore, 1 King. 4.29. yet Solomons heart, compared with Adams innocency, or his own Soul now in glory, was but a narrow heart. Between Pauls Soul in the body, and in glory, there is as great a diſproportion, as between a childe and Solomon, 1 Cor. 13.11.
Prop. 2. The Soul ſeparated dependeth not upon the Body, in reſpect of its operations. It dependeth not upon the body, for the knowledge either of immaterial, or material objects; both being preſent to the Soul, either by the eſſence of things themſelves, or by their intelligible ſpecies, or by the Divine eſſence ſupplying all ſpecies.
Three things are required to the operation of the underſtanding; 1. An intelligent faculty. 2. Light to illuſtrate the underſtanding. 3 The preſence of the object with the underſtanding; whatſoever is underſtood muſt be united with, and touch the underſtanding, which is done either by the eminent preſence of things in the Divine Eſſence,Zanch. de operibus Dei part. 3. l. 2. c. 2 ſo the ſoul underſtands in glory; or by the formal preſence of the very things, ſo the Angels underſtand themſelves, and ſo, we (as ſome conceive) ſee the Light; or by the ſimilitude, or image of the thing, commonly called a Species, ſo we underſtand intelligible objects in this Life.
The ſoul whilſt it is in the body, dependeth not upon any corporcal organ, phantaſie, inward or outward ſenſe, as an inſtrument, whereby it underſtands; but as an inſtrument to repreſent the object to be underſtood; which repreſentative faculty of the phantaſie, being performed, and that in a more eminent manner, either by the Divine Eſſence it ſelf, ſupplying thoſe Species; or by way of infuſion of them, at, or immediately upon the inſtant of its ſeparation, after the manner of the concreated Species of things in Angels; or by occaſional abſtraction of them from objects: The ſoul ſeparated, remaineth free to its operations without the uſe of the body.
Angels underſtand material, and immaterial objects,Angeli cognoſcunt materialia per hoc, quod ſunt in iis per ſuas ſpocies intelligibiles. The par. 1. q. 57. art. 1. Piſcat. praeſatin Ezech. by the SPECIES, or that which anſwereth the ſpecies of ſuch objects, without Corporeal organs.
In an extaſie, rapture or trance, (of which ſome reckon about five & thirty in the Scripture) which are ſpiritual Viſions of the ſoul during that ſpace, retiring as it were, out of the body, (or at the leaſt) not making any uſe of the body therein; ſo far is the ſoul from not underſtanding at all, or from not underſtanding ſo well, as that it then underſtandeth beſt in this life. Paul is taken into the third Heaven, heareth unſpeakable words, which it is not lawful for a man to utter; all which we muſt needs grant might be done without corporeal organs, he himſelf telling us once and again, That whether it was in the body, or out of the body, he could not tell, 2 Cor. 12.2, 3.Conimb. de de anima. l. 3. c. 8. q. 8. art. 2. Tollet. q. 21.
Immaterial Objects may be underſtood by the ſoul in the body, without corporeal organs, or ſenſible ſpecies.
The ſoul in its ſeparation from the body, undergoeth a privative, not a poſitive change. It ſuffereth a change in reſpect of its information of the body, and operations by the inſtruments of the body. It informed the body before, but not now; It exerciſeth the ſame operations now, that it exerciſed before, though not in the ſame manner; then with, but now without the body.
In the ſtate of glory,Tho. 2.2. qu. 175. art. 4. Conim. de anima. l. 3. c. 8. qu. 8 art. 3. the ſoul is free to contemplate materiall objects, either in themſelves by intelligible, and ſenſible ſpecies, according to the uſe of corporeal organs glorified, or according to their repreſentation in the Divine Eſſence. As grace doth not deſtroy, but help; ſo glory doth not deſtroy, but perfect nature. The ſoul glorified, and reunited to the body, at its pleaſure uſeth, but dependeth not upon the phantaſie, for the underſtanding of material objects.
Prop. 3. The condition of the body in the ſtate of death, prejudiceth not the bleſſedneſſe of the ſoul.
The ſoul may be bleſſed, though the body be dead. We look too much upon the dead carkaſs, and too little upon the living ſoul. Chriſts body in the grave interrupts not the happineſſe of his ſoul in Paradiſe. As the body in the grave doth neither good nor evil, ſo it feeleth neither good nor evil. It is as if it were not, Joſeph is not, Ger. 42.36.
The bodies of the Saints at death ceaſe for ever from ſin, and from all ſuffering that is felt; there is neither ſin, nor tear, in the grave; And from ſuffering it ſelf, at the Reſurrection. The body is neither ſenſible of the want of the ſoul, nor doth the ſoul feel any miſſe of the body.
The body is neither ſenſible of good or evill concerning it ſelf, nor concerning the ſoul; the ſoul, though it be not touched with any evill, yet it is affected with good concerning the body, whilſt it looks at it as ſown, 1 Cor. 15.43. As at reſt, Iſa. 57.2. As fallen a ſleep, 1 Cor. 15.6. As in Covenant with Chriſt, Matth. 22.32. all which phraſes are proper to the bodies of the Saints. The ſoul hath no grievance for the abſence of the body, yet it hath contentation in its Reſt, and a glad expectation of its future meeting. Such is the condition of the body in the grave, which yet we muſt ſo mind, as not forgetting the ſoul in glory.
The body is at reſt, the ſoul is in bleſſedneſſe; that the one is at reſt, hindreth not the bleſſedneſſe of the other; the body is aſleep, but the ſoul putteth forth its perfect operations; The body is aſleep in the cuſtody of Jeſus, 1 Cor. 15.18. The ſoul beholds the face of Jeſus. Jacobs ſleeping body troubleth not his communion with Chriſt and his Angels, Gen. 28. Pauls ſoul in the third heavens miſſeth not his body, though as may be ſuppoſed for the time ſoul-leſſe upon earth, 2 Cor. 12.2. The condition of the ſoul, diſſolved in the Lord, is as it were a bleſſed rapture, laſting from our diſſolution to our reſurrection; though the grave be a land of darkneſs, as darkneſs it ſelf, and of the ſhadow of death, without any order, where the Light is as darkneſs, Job 10.22. yet is not that long-home of the body, ſo dark and diſorderly, as the everlaſting home of the ſoul is light and beautiful. The godly ſoul prepared ſhould be no more afraid of death in regard of the body, than of its fall into a kindly ſleep after weary labour, and as glad of diſſolution in reſpect of it ſelf, as of going to be with Chriſt, which is far better, Phil. 1.23.
Prop. 4. The ſoul, from the inſtant of its diſſolution, is freed from all imperfections of ſin, ſorrow, and infirmity; God ſhall wipe away all tears from their eyes, Rev. 7.17. The ſpirits of juſt men are made perfect, Heb. 12.23.
The ſoul ſhall be in a better eſtate, than it was when it firſt came from God, being now in Chriſt, and having attained perfection in him, both in reſpect of Kind and Degrees. Adams ſoul in Chriſt, is a more excellent ſpirit, than it either was, or was capable of, being under the firſt Covenant; the Angels in Chriſt are more bleſſed, than they had been in their firſt bleſſed eſtate without Chriſt. The ſoul from the moment of its diſſolution, untill the Reſurrection, is like to the ſoul of Chriſt in Paradiſe, whilſt his body lay in the Grave.
The place of the Bleſſed is uſually known by the name of the third Heaven.Conſider. 4. Of the Adjuncts of bleſſedneſſe; where firſt of the place. The third Heaven is a ſimple and ſhining body, created immediately of God, to be the Throne of his ſpecial preſence, and of the gracious manifeſtation of his perfections, and the habitation of the Bleſſed, both Angels and Men.
The whole Region of the Air, unto the Moon, is in Scripture called the firſt Heaven; from the Moon to the higheſt Stats incluſively, the ſecond Heaven: That which is above theſe (the place of happineſs) the third Heaven, 2 Cor. 12.2.
This third Heaven is alſo called, A houſe not made with hands, 2 Cor. 5. A City whoſe builder and maker is God, Heb. 11.10. The City of the living God, Heb. 12.22. Chriſts Fathers houſe, Joh. 14.2. That better and heavenly Country of the Saints, Heb. 11.13, 14. Paradiſe, Luke 23.43. Heaven, the Heaven of heavens, 1 King. 8.27. The world to come.
The School-men call it Empyreum, from its ſplendor and ſhining brightneſs; this third Heaven we have only from the Scripture, Ariſtotle was ignorant therof, it being inviſible.
Its place is far above all viſible Heavens, Eph. 4.10. Chriſt aſcending thereinto,Caelo beatorum proprie competit nomen foreign quia terminus eſt & ſinis ultimus ſupre nuſque mundi, foreign eſt quaſi foreign is ſaid to be made higher than the heavens, Heb. 7.25. Hence it is called the third Heaven, and the Greek word turned Heaven, intends ſuch a place, as is the ſupreme term, and bounds, of this preſent world. It is probably thought to be created the firſt day; there being no inconvenience to include the third Heaven, in thoſe Heavens mentioned Gen. 1.1. In the beginning God created the Heaven and the Earth. Alſo becauſe the Angels whoſe habitation is the third Heaven, were created the firſt day, Job 38.6, 7.
It was created immediately of God, not of any preexiſting principle; and as it is for a more excellent uſe, ſo doth it conſiſt of more excellent matter, diſtinguiſhed from, and excelling of the matter of the other Heavens, Gemmes, Metals, precious Stones, or what ever material creature in this viſible world. It excelleth the quinteſsence of the Chymiſts, namely, that ſpirit which they extract from Herbs and Metals; for thoſe ſpirits though never ſo ſubtile, yet are elementary, and mixed bodies. It excelleth the quinteſsence of the Philoſophers, who underſtand thereby a material ſubſtance, diverſe from the matter of the four Elements, whereby all things are compounded; In which ſenſe ſome learned men (after Ariſtotle) will have theſe viſible heavens to be quinteſsential, which notwithſtanding, yet the third heavens are more ſubtile, and pure than they all, being not onelyonly immixed,Keck. Phyſ… l. 2. c. 1. but inviſible, and having its natural place above all theſe bodies, and not deſcending.
It is incorruptible, becauſe having no principle, out of which (according to order of nature) it did ariſe, there is no principle, into which (according to the order of nature) it can be returned, It is uncapable of a Phyſical change into any other body. It is impaſſible by any creature; and as by nature, its Maker hath freed it from corruption; ſo by a ſuperadded act of his good pleaſure, he hath freed it from annihilation, It is an houſe not maile with hands, eternal in the Heavens, 2 Cor. 5.1.
It is clear and ſhining;foreign quaſe foreign totus lucidus. The City hath no need of the Sun or Moon, to ſhine in it; it is all as a moſt glorious Sun, and therefore called by the Learned (as was intimated before) Empyreum, not from its heat, but from its reſplendence, and moſt pleaſant light. All the luſtre and ſhining beauty in theſe viſible Heavens, Gems, Metals, precious Stones, &c. could it be united into one object, were not to be compared to it. As the place of the damned, is the place of the greateſt, and moſt grievous darkneſſe; So the place of the bleſſed, is a place of the greateſt and moſt pleaſant light.
It is ſpacious, containing in it all inviſible and viſible creatures, and conſequently this viſible world; This is the great City of the great King; He meaſured with the reed, twelve thouſand furlongs; the length, and the breadth, and the height of it are equall, Rev. 21.16.
It is the Court of God and Chriſt, wherein are habitations for innumerable company of Angels, and for the ſpiritual ſeed of Abraham, which are as the ſand of the Sea-ſhore, which is innumerable. In my Fathers houſe there are many Manſions, if it were not ſo, I would have told you it, Joh. 14.2. As it is ſaid of Topheth (though in a contrary ſenſe) It is large and deep, for the King it is prepared; So may it be ſaid of Heaven, It is large and high, for the bleſſed it is prepared.
It is moſt pleaſant, free from all evil, and full of all good, a proportionable object to glorified eyes, and a ſuitable place to glorified bodies. The light of it, is fitly compared to the light of a Jaſper ſtone, Rev. 21.11. which is not darkned by clouds, neither doth hurt our eyes, but the more we look on it, the more it pleaſeth us; neither doth it leave ſhining when the Sun ſhineth, nor doth the brightneſſe of it go out at any time.
Solomons Temple was a magnificent building, for which (Solomons expence excepted) David prepared in ſilver and gold ſeven hundred millions, 1 Chron. 22.14. beſides braſſe & iron without weight, about which were occupied ſeventeen thouſand Labourers, thirteen thouſand and three hundred Over-ſeers, Solomons and Hyrams Builders, 1 King. 5. together with Hyram, and the cunning Artificers of David and Solomon. I have ſent unto thee a cunning man, &c. skilful to work in gold and in ſilver, in braſſe and in iron, in ſtone, and in timber, and purple, in blew, and in fine linnen, and crimſon, alſo to grave any manner of graving, and to find out every device which ſhall be put to him, with thy cunning-men, and with the cunning-men of my Lord David thy Father, 2 Chron. 2.14. All which help notwithſtanding, the Temple was ſeven yeers in building, 1 King. 6.38. The houſe which I build is great, for the houſe which I am about to build is wonderful great, 2 Chron. 2.5.9. But behold a greater building than Solomons is here, a houſe (as was ſaid before) not made with hands, eternal in the Heavens, foreign ad excellentiam & artificium operis refertur, Zanch.whoſe Builder and Maker is God, Heb. 11.10.
A moſt excellent proſpect hereof we have in Johns Graphical deſcription of that great City, Rev. 21. as a type not onelyonly (though haply chiefly) of the triumphing Church it ſelf, verſ. 2.9. but alſo of the place of its everlaſting habitation, verſe 27. where the Holy Ghoſt gathereth, together in a manner, the univerſal excellency of the viſible creature, to hold forth a legible and heavenly picture of this inviſible and ſuperceleſtial Manſion. Be pleaſed to take a more orderly view of it, as you have it ſet forth, according to its foundations and ſtructure.
The foundations are twelve, garniſhed with all manner of precious ſtones, and in them the names of the twelve Apoſtles of the Lamb engraven. The firſt foundation was Jaſper, the chief of Gems, of which before. The ſecond a Saphir, blew, or skie-coloured, the fifth in Aarons Breaſt-plate. The third a Calcedomy of purple colour. The fourth an Emrald, a ſtone ſo green, that other green things loſe their colour, while it is preſent, moſt pleaſant to the ſight, the fourth in Aarons Breaſt-plate. The fifth a Sardonyx, white without, and red underneath, like the nayl of a man. The ſixth a Sardius, of the colour of blood, the firſt in Aarons Breaſt-plate. The ſeventh a Chryſolite, of ſuch a golden colour, that gold looketh like ſilver to it, when they are laid together. The eighth a Beryl, of a Sea-green, the tenth in Aarons Breaſt-plate. The ninth a Topaz, of a pleaſing green colour, the ſecond in Aarons Breaſt-plate. The tenth Cryſophraſus, a green inclining unto gold. The eleventh a Jacinct of a violet colour. The twelfth an Amathiſt the chief of violet coloured Gems, the ninth in Aarons Breaſt-plate.
Its ſtructure is either outward, where we have the matter, form, wall, and gates; the matter, pure gold, like unto cleer glaſſe, ver. 18. viz. tranſparent gold; the form ſour-ſquare, ver. 16. Twelve thouſand furlongs, that is fiveteen hundred Engliſh miles ſquare. The wall of Jaſper, ver. 18. a hundred forty four cubits in height, ver. 17. ſituated to the four coaſts of Heaven, verſ. 13. ſtrongly founded, verſ. 14. The gates are in number twelve, made of twelve pearls, every ſeveral gate was of one pearl, verſ. 21. ſituated, Eaſt, Weſt, North, and South, three looking every way, verſ. 13. having ingraven upon them, the names of the twelve Tribes of Iſrael, and twelve Angels, for the keepers of them.
Or inward, where we have the ſtreets of pure gold, as it were tranſparent glaſſe, verſ. 21. Its Temple, God and the Lamb; Its light, the glory of God and the Lamb; Its inhabitants, verſ. 24. Its peace, verſ. 25 Glory, ver. 26. Holineſſe, verſ. 27. Its waters, a pure river of life, Chap. 22.1. Its fruits are the fruits of the tree of life, verſ. 2.
This heavenly ſociety is made up of God,2 Of their Society. and Chriſt, and the bleſſed.
The good of this ſociety (in reſpect of the Bleſſed themſelves) chiefly conſiſts in their knowledge one of another, communion one with another, and content flowing from that communion.
Known and approved is Luthers anſwer,Num in illa aeterna vita ſimus alter alterum cognituri? Melch. Adam in vita Luth. returned affirmatively (upon the deſire of the hearers, that he would be pleaſed to ſpeak to his own Query) to this queſtion, propounded by himſelf a little before his death, viz. Whether we ſhould know one another in eternal life, which he proved from Adams knowledge of Eve in innocency, whom he had never ſeen before, Gen. 2.23. The knowledge of the Beat fical Viſion, exceeds the knowledge of Adam. David implyeth that he ſhall know his childe, when he comforts himſelf that he ſhall go unto it, 2 Sam. 12.23. Peter ſeeing Chriſt transfigured, and Moſes and Elias appearing with him in glory, whom he had never ſeen (no ſaith Tertullian, not ſo much as in their pictures,Tertul. contra. Mar. the uſe of Statues and Images being prohibited by Law among the Jews) takes notice of them, Ma…th. 17.4. Luke 9.33. The rich man knew Abraham, and Lazarus, Luk. 16. Surely then Abraham and Lazarus ſhall know one another. The poor ſhall know their rich Benefacters, when they receive them into everlaſting habitations, Luke 16.9. Poul ſhall know the Theſſalonians whilſt he looketh upon them as his crown of rejoycing at the comming of the Lord Jeſus, 1 Theſſ. 2.9.
The Angels know one another,Tho. part. I. q. …6. art. 7. and know the Elect in glory. The very ſtate of bleſſedneſſe denyeth the contrary. Auſtin comforts the Lady Italica after her Husbands death,Quoſdam noſtras migrantes non amiſimus ſed praemifimus, Auguſt. Epiſt. 6. telling her that ſhe ſhal know him amongſt the bleſſed Society, yea both know and love him, better than ever ſhe did in this life.
Their communion and conference one with another, may be gathered from the like in the Angels; who doubtleſſe ſpeak one unto another, though not vocally as we now doe, yet in their manner, viz. Angelically, and Spiritually, which is nothing elſe, but a ſpiritual inſinuation, inſtillation, or communication of their minds, notions, and meanings, one unto another.
For Spiritual ſubſtances to ſpeak together,Tho. part. 1. q. 10. art. 1. is for one ſpirit to ſignifie unto another their notions, and minds, in a ſpiritual, and therefore in a better manner than we doe.
As the ſpeech of the Angels,Zanchi. de operibus Dei. part. i. lib. 3 c. 19. ſo the ſpeech of the bleſſed Souls, is a power whereby (as they pleaſe) they make known one unto another what they know themſelves; our thoughts paſſe unto him, whom we communicate them unto, by two doors, viz. of volition or will, and expreſſion, whether by word, writing, or ſign; The Angels have but one door through which their thoughts paſs, namely, their wil. To think that the Angels and Spirits of the juſt made perfect doe not ſpeak mentally, that is, in their heavenly and ſpiritual manner, communicate their minds one unto another, as they ſee cauſe, is againſt reaſon, and inconſiſting with the ſtate of bleſſedneſs. To think they ſpeak in this manner, is not repugnant to Scripture, or Reaſon, though the ful reſolution of that quere, viz. with what tongues the Angels and Souls departed ſpeak, ſeems to be reſerved til we come into Heaven.
After the Reſurrection, nothing hinders but we may beleeve,Synops. pur. Theolog. diſp. 2. n 42. that the Saints ſhal ſpeak not only mentally, after the manner of the Angels, but alſo (when they pleaſe) vocally, after the manner that men now ſpeak; and (as ſome conceive) probably in the Hebrew Tongue.
Great muſt needs be the content of their Communion, if we conſider either the neer relation of the perſons, being Members of the ſame Myſtical Body, or the manner of their meeting together, ſweetned with more affecting ingredients, and circumſtances, than the meeting of Jacob, Joſeph, and Benjamin; together with their ability, unity, complacency, &c. and all this mixed with the immediate preſence of Chriſt. If Peter (but for a ſmal time) ſeeing, and hearing, the faces, and diſcourſe of Chriſt, Moſes, and Elias, breaks out, It is good for us to be here; much more cauſe is there for them ſo to doe, being not only Spectators, and Auditors, but alſo Interlocutors with them, and the reſidue of this ful and bleſſed Society, and that for ever. As the communion of the Sanits, in this life is a great part of our comfort on earth; ſo the communion of the Saints in glory, is no little part of the joys of Heaven.
The duration of this Bleſſedneſſe is for ever.3. The Duration of all.
Duration is
Either increated, viz. eternity properly ſo called; this is the duration of God.
Or created, viz. eviternity, the duration of the Bleſſed in glory.
Or time, the duration of the Creature in this world.
Between Eternity, Eviternity, and Time, ſome who have more accurately conſidered the natures thereof, diſtinguiſh thus:
Eternity is without beginning, without end, without ſucceſſion.
Eviternity is without end, but not without beginning, and though without ſucceſſion in reſpect of the duration of their Perſons, yet not without ſucceſſion, in reſpect of their operations, and other accidents. Time hath both a beginning, ſucceſſion, and end.
In Eternity all is preſent, nothing paſt, nor to come; In Eviternity, in reſpect of the duration of their Perſons, there is nothing paſt, but in other reſpects there is both paſt, and to come; that is, the inſtant that was in ſome reſpect paſſeth not away but alwayes remaineth; but in other reſpects there are inſtants to be, which are not yet come. In Time there is both paſt, preſent, and to come.
Eternity is a Duration, conſiſting of an eternal Now, without beginning, or ending.
Eviternity is a Duration, having a continuing Now, with a beginning, but without an ending.
Time is a ſucceſſive Duration, having a beginning, and ending, without any remaining Now.
The Body is not ſo miſerable under the Curſe,Conſid. 5. Of the condition of the Body after the Reſurrection. as it is bleſſed in the Promiſe; as in the ſtate of Corruption, it is abaſed lower than all created Bodies; ſo in the ſtate of glory, it is exalted higher than all other Bodies, Chriſts excepted.
The excellency of the glorified Body conſiſts eſpecially in two things:
1 In that we ſhal ſee Chriſt as he is Man, with theſe eyes. 2 In certain inherent Caeleſtial qualities. That we ſhal ſee Chriſt as he is Man with theſe eyes, Job manifeſtly teſtifieth; For I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the earth, and though after my skin worms deſtroy this body, yet in my fleſh ſhall I ſee God, whom I ſhall ſee for my ſelf; and mine eyes ſhall behold him, and not another, cap. 19.25, 26, 27.
The ſight of Chriſt as Man is the next object unto the Beatifical Viſion it ſelf; as the created grace, which the Man-hood received was out of meaſure, Joh. 3.34. (yet not ſimply, for being a creature it is bounded; but reſpectively, in regard of us, we being unable to meaſure it;) ſo the glory of the Manhood is out of meaſure. The Humanity of Chriſt, in reſpect of its perſonal union, farre exceeds all the glory of Angels, and glorified Souls. The glory of the Man-hood, is as much as the Creature is capable of; the glory of the Body is derived both from the Divinity, and the glory of his Soul. The fulneſs of the God-head dwelling in him bodily, doth as it were radiate through his body; hence there muſt needs ariſe great joy unto the beholder, both from the eminency of, and our intereſt in this object. Chriſt in glory, and Chriſt in glory ours; as much of the Creator as is poſſibly viſible in the nature of man, wil be to be ſeen in Chriſt; as much contentation as the Creature can be made partaker of by the ſight of any one viſible object, wil be the portion of the beholders of Chriſt, as he is Man.
The inherent caeleſtial qualities of the Body at the Reſurrection are principally four, viz.
1 Impaſſibility called Incorruption,Clari, Subtiles, Agiles, Impaſsibileſ que omnes quadruplici pollebunt dote Beati. Eſtius, Sent. lib. 4. diſt. 44. Vide Scot. Richard, &c. in lib. 4. d. 49. 1 Cor. 15.42, 43.
2 Clarity called Glory, 1 Cor. 15.42, 43.
3 Agility called Power, 1 Cor. 15.42, 43.
4 Subtilty. called A Spiritual body, 1 Cor. 15.42, 43.
Impaſſibilitie doth not only exclude Corruption (for the bodies of the Damned cannot dye) but it freeth the body from all hurtful paſſions,Dos Impaſſibilitatis. either of grievance, or infirmity, Rev. 21.4. As it was in an extraordinary manner with the bodies of the three Children, in the Babyloniſh Furnace for a time; ſo ſhall it be with the bodies of the Saints for ever; the Fire hath no power upon their bodies, neither can the ſmel of fire paſſe upon them, neither heat, nor cold can trouble them, nor the Sword pierce them. Darts are not counted ſo much as ſtubble, they laugh at the ſhaking of the Speare.Dos Claritates.
Glory is a ſhining brightneſſe, a reſplendent lightſomneſs, or a Caeleſtial ſparkling ſplendor of the Body, whereby it may be thought to exceed all the beauty and ſplendor of Gems, Pearls, Heavens, Sun, Moon, and Stars, yea even of the Heaven of Heavens, though all were put together. The third Heavens (though exceeding all inferiour Creatures) as we ſaw before, are but the place of theſe Bodies, which ſhall be like unto his glorious Body, Philip. 3.21.
The joy of the Spirit ſhineth in the countenance, no wonder if the faces of thoſe ſhine, whoſe ſpirits are filled with joy, by beholding the face of God; the Sun radiates, and ſhews it ſelf thorough the Window, the Fire ſends forth a bright luſtre thorough Chryſtal.
Stephens Face (in this life) was ſeen, as it were the face of an Angel, Act. 6.15. behold how Moſes his face ſhone, upon a little ſpeech with God in the Mount; (what then may be concluded from the perpetual, and perfect viſion of him?) ſo as Aaron, and all the Children of Iſrael were afraid to come nigh him, Exod. 34.30. but, Then ſhall the righteous ſhine forth as the Sun in the Kingdome of their Father, he that hath cars to hear let him hear, Mat. 13.43. not that they ſhal not out-ſhine the Sun, but becauſe there is no more ſhining body viſible to us; therefore are the Bodies of the Saints in glory compared thereunto. When Chriſt upon the Mount put on the apparition of that glory for a little time (which now he wears for ever) Peter, and James, and John, were unable to bear the ſight of that transfiguration, and of Moſes and Elias appearing with him in glory, Mat. 17.2. Luk. 9.31.33. Mar. 9.6.
The power of the Body containeth vigor, activity, ſtrength,Dos Agilitatis. and aptneſſe for the Soul to act by.
Their vigor ſhal always laſt in the flower, height, and excellence of it, always in its moſt abſolute and perfect efficacy; that which we read of Moſes, Deut. 34.7. and which Joſhua ſpeaks of himſelf, Chap. 14.11. ſhal be verified concerning glorified Bodies, in a more excellent manner; Eliah is as lively, and fit for action now, as at the firſt moment of his entring into glory.
Their activity, and aptneſs to action, exceeds what we can wel conceive; all the Saints in Heaven are ſuch as Pharaoh enquired after, Gen. 47.6. perſons of activity. Much is the activeneſs which at times God hath been, and is pleaſed to give to Mortal bodies, Eliah (the hand of God being upon him) runneth, and out-runneth Ahabs Charriot, making haſte (as is likely) that the rain ſtopt him not, 1 King. 18.46. Aſael was as light of foot as a wild Roe, 2 Sam. 2.18. They in their immortal eſtate ſhal be like the Sun, in reſpect of its brightneſs, why not in reſpect of its motion? which the Learned allow to move a Million, and one hundred ſixty thouſand miles in an hour; if ſo ſwift may be the motion of Natural Bodies, how ſwift the motion of Glorious Bodies ſhal be, we ſhal know when we come to make uſe of it;Ʋbivolet Spiritus, ibi protinus erit corpus. Auguſt. Haec igitur Dos erit facultatis quod potuerunt facere ſe movere momento quodcun que & quocun que volunt. Paraeus in 1 Cor. 15, 43. out of the Scripture it appears, that Angels in their aſſumed Bodies have moved very ſwiftly; Elias when departing out of the Diſciples ſight toward Heaven, not by aſſumption, that is, by extrinſecal help, as in fiery Chariot; but by the aſcenſion (according to the inherent Principle, and vertue of his glorified Body,) Luke 9. goeth up to the cloud eaſily and quickly, and Chriſt is quickly out of their ſight, Act. 1.9. As is their condition, ſo alſo is their ſtrength; Sampſon yet in a Mortal body, makes no more of Cords about his arms than of Flax burnt with fire; takes the doors of the Gate of the City, and the two Poſts, Barre and all, and put them upon his ſhoulders, and carried them up to the top of the hil, Judg. 16.3. breaks the Withs as a thread of Towe is broken when it toucheth the fire, ver. 9. goeth away with the pin of the Beam, and with the Web, &c. May we not wel conclude, that the weakeſt in glory ſhal be ſtronger than Sampſon in his great ſtrength; the Bodies ſubjection to the Soul is its exquiſite aptneſs, and readineſs, as an inſtrument for the Soul to operate by, with all dexterity and promptneſs, without all retarding and hinderance.
The diſtribution of the Body into Natural,Dos Subtilitatis. Animal, and Spiritual, is a diſtribution of the ſubject, in reſpect of the Adjuncts, concerning the manner of the living of the Body, before and after the Reſurrection, and is, as if you ſhould ſay, Here it liveth an Animal life, after the manner of Senſitive Creatures, maintained by Meat, Drink, Sleep, and the like, in the neceſſary obſervation whereof, a great part of our little time (if not neer the one half) is ſpent, and from the uſe whereof Adams body in innocency was not exempt; but hereafter the Body ſhal live, after the manner of Spirits, having no need or uſe of theſe things; Jeſus ſaid unto them, You doe erre not knowing the Scriptures, nor the power of God, for in the Reſurrection, they neither marry, nor are given in marriage, but are as the Angels of God in heaven, Mat. 22.29, 30. Moſes, though in a corruptible body, liveth without bread, whilſt he is with God in the Mount.
Que.Conſider 6. Whether the bleſſedneſs of the Soul ſhal be greater after the Reſurrection, than it was before?
Anſ. The bleſſedneſs of the Soul, is conſidered either Extenſively, in regard of the extent thereof, reaching unto the Body (the glory of the Body being an addition of joy unto the Soul) in which ſenſe the Soul may be ſaid to be more bleſſed after the Reſurrection than before.
Or intenſively, conſiſting in the Viſion of God,Valentia. To. 2. p. 1. q. 4. punct. 2. which is the Eſſence of Bleſſedneſſe it ſelf; In this reſpect, the bleſſedneſs of the ſoul is the ſame both before and after the Reſurrection, there being the ſame principle, namely the glorified underſtanding, with the concurrence of the light of glory: The ſame ſubject, viz. The bleſſed ſoul; the ſame object, viz. God and Chriſt.
Bleſſedneſſe is either eſſential, which conſiſts in the Beatifical Viſion it ſelf, or accidental, comprehending together with Eſſenital bleſſedneſſe, thoſe adjuncts of bleſſedneſſe, which are both antecedent and conſequent to the Reſurrection; in the latter ſenſe, the ſoul may be ſaid to be more bleſſed after the Reſurrection, than before.
The Eſſential bleſſedneſſe of the ſoul is the ſame after the Reſurrection, with that which was before the Reſurrection; but the joy of the ſoul, after the Re-union of the body, and thoſe Adjuncts of bleſſedneſſe, which are conſequent thereunto, will be greater than it was formerly.
We may diſtinguiſh between the bleſſedneſſe of the perſon, and the bleſſedneſſe of the ſoul; the bleſſedneſs of the perſon (which conſiſts both of ſoul and body) ſhall be greater, though the Eſſential bleſſedneſs of the ſoul be the ſame.
The frequent conſideration of the ſtate of the bleſſed is uſeful many wayes: Amongſt others, 1 To provoke us to labour to be ſuch, as may be made meet for this inheritance of the Saints that is in light. 2 To endeavour to attain, and retain the earneſt of the Spirit, whence we may alwayes be able to ſay, We are confident, and willing, rather to be abſent from the body, and to be preſent with the Lord, 2 Cor. 5.8. 3 To fill the ſoul with ſtrong conſolation, againſt the ſufferings of life, and the fear of death. 4 To work an anſwerable converſation, That whether abſent or preſent, we may ſo walk, as we may be accepted of him. 5 To diſpoſe us to a patient waiting for, and longing expectation of our change, which draweth on apace. Here it may not be unworthy the labour to reminde the ſtrong impreſſion, which the contemplation of immortality, hath left upon the hearts of Heathen.
Good Authors report of ſome Indians ſo affectionately moved with the immortality of the ſoul ſeparated from the body, as that impatient of ſtaying for their diſſolution by a natural death, they with their own hands built thoſe piles of wood, wherein their bodies were to be burned, and then behold them ſet on fire, accounting them wiſeſt, that dyed ſooneſt. The hearers of one Hegeſias of Cyrene, reading of his Oration touching the ſtate of the ſoul after death, were ſo taken with it, that they looked at death as a thing to be deſired. Socrates at the point of ſuffering death, in teſtimony that there was but one God, comforts himſelf (over his draught of poyſon) with the meditation of this very ſubject. If I in this erre (faith Cato majer) that I beleeve the ſouls of men to be immortal, I erre willingly, neither will I ever ſuffer this errour (in which I delight) to be wreſted from me as long as I live.
If heathens having a dark view, and vain hope, of the immortality of the ſoul, were ſo remarkably, though paſſionately affected; what and how vigorous then ſhould the effects be, flowing from the ſtrong and ſolid conſolations of beleevers, who infallibly (though darkly) ſee here, what they ſhall hereafter both be, and ſee cleerly? Whom God hath wrought for the ſelf-ſame end, who alſo hath given us the earneſt of his Spirit; Thoſe are they who are, and ought to be, in Gods time willing to dye. We are confident I ſay, and willing, &c. 2 Cor. 5.8. Deſirous to depart, Phil. 1.23. groaning earneſtly to be cloathed upon with that houſe which is from Heaven, 2 Cor. 5.2. Rejoycing in the finiſhing of their courſe, Act 20.24. Yea triumphing over death, 1 Cor. 15.55.
How would it ſweeten the bitter waters of this Wilderneſs, to live and dye in the Mount, in the ſight of this Canaan, unto the comparative ſpeedineſs of Chriſts coming, at the Reſurrection, when we ſhall enjoy the bleſſedneſs of our perſons (which yet in it ſelf conſidered admits long delay) mentioned by the Apoſtle to the Hebrews, Chap. 10.37. as an effectual cordial againſt the ſorrows of this preſent life. Adde this conſideration of the bleſſedneſſe of our ſouls, which immediately follows upon our diſſolution from the body, and admits no delay, the ſoul is not ſooner out of this earthly, than it is in its heavenly houſe; it goeth as faſt into a better, as it goeth out of this miſerable world, it is inſtantly with him in whom it findes all reſt, upon its ceaſing to be with man, of whom it ſhall there find no want. In a moment, in the twinkling of an eye, before the eyes of the dead body are cloſed, the eye of the living ſoul ſhall behold the face of Jeſus Chriſt. Amen. Even ſo come Lord Jeſus.
A Table of the Chapters contained in this Treatiſe.
OF the Divine Eſſence. Chap. 1. Page 1
Of the Trinity. c. 2. p. 21
Of Chriſt. c. 3. p. 35
Of the Decree. c. 4. p. 50
Of the Efficiency of God. c. 5. 9. 101
There are certain preparatory works coming between the carnall reſt of the ſoul in the ſtate of Nature, and effectuall Vocation. c. 6. p. 129
What are the principal heads whereunto the ſubſtance of preparatory work in the full extent thereof may be referred. c. 7. p. 141
Whether there be any ſaving qualifications before the grace of faith, viz. any ſuch qualifications whereupon ſalvation may be certainly promiſed unto the perſon ſo qualified. c. 8. p. 163
Of the firſt object of ſaving faith. c. 9. p. 194
Saving faith is the effect of free ſpecial grace, that is, of grace flowing from God according to Election, and from Chriſt according to Redemption, viz. as the Redeemer, and deſigned head of his Elect. c. 10. p. 219
What is the firſt ſaving gift actually applyed unto an elect ſoul. c. 11. p. 249
The ſoul is paſsive in Vocation. c. 12. p. 257
Of the union of the beleever with Chriſt. c. 13. p. 283
Of Juſtification by faith. c. 14. p. 297
Of the ſtate of the bleſſed, where; Of the condition of their ſouls from the inſtant of their diſſolution; and of their perſons after the Reſurrection. c. 15. p. 327