The Christian Warfare Part 2

CHAP. III.

Of the joys of heaven; that they are ineffable and inconceivable: and of the names and titles which in the Scriptures are given unto them.

BY that which hath been said it may appear, both that the world, and the vanities thereof, are of no true worth or excellency; and also that though they were in themselves of some value, yet not unto us, who are here pilgrims and strangers, and citizens and inhabitants of another city and country, even the new Jerusalem, and heavenly Canaan. For experience teacheth us, that though men in their travails do pass by lands and kingdoms much more rich, fruitful, and pleasant then their own; yet because they have neither interest, nor abiding in them, they prefer before them their own home, and take their chief delight in seeing (as we say) the smoke of their own country, because there is the place of their residing, wherein they have their part and share, of all the commodities and delights which it affordeth, for the maintenance and preservation of their lives. And we know that this propriety maketh poor men also in the same country, to take more comfort and pleasure, in their own houses, though thatched, and ill furnished; and in their own gardens, fields, and orchards, though they are rude, disordred, and unpleasant, then in those who appertain unto other men, though never so curious, artificial, and delightful. In which respect though the things of this life were to be preferred before those of the life to come; yet by the same reason we should little regard them, in comparison of the other, because we have no right, interest, and inheritance in them, but only pass by them, and use them as helps, whereby we may the better be enabled to attain unto our journeys end, and have the other reserved for us as our patrimony, which we shall hold for the term of that life which shall be endless and everlasting. But as men having propriety unto those things which are most excellent, and by infinite degrees to be preferred before such things as belong unto others, do in comparison of their own possessions basely esteem, and easily contemn that, unto which they have no right and title; as the French man or Italian having goodly inheritances in their own countries, may easily despise the deserts of Arabia for their barrenness, and the northerne climes almost inhabitable, by reason of their extreme cold: so this being our case, and we having a country most rich, most glorious, full of all goodness and blessedness, it may be a thing easy for all those who consider of it, to contemn and set lightly by this earthly desert, and to prefer before it our heavenly country, much more then the children of Israel preferred the fruitful land of Canaan, before that waste and desert wilderness, through which they had traveled towards their own country. But for as much as men in the world do so much overvalue this place of their pilgrimage, and lightly esteem of our heavenly habitatiō; delighting thenselves here as in their paradise, and mourning & fearing to depart unto their own home, as though it were the place of their exile and banishment: and seeing all this love of the one, proceedeth from a supposed excellency, and this dislike or loathing of the other, from a false conceit, that by our change, our state shall be impaired, and we in worse case then we were before; which can proceed from nothing but from gross ignorance, or pagan-like infidelity, whereby either we know not what joy and happiness is prepared for God's saints, or do not believe that we shall have our part and interest in them; therefore as I have already shown the base worthlessness, and vain unprofitableness of worldly things, that we might be freed from that deluding opinion which doth bewitch us with their love: so now for conclusion of this book, I will also entreat of the divine excellency of our heavenly joys, that having some knowledge and taste of them, we may be ravished with their love, and in comparison of them, and the means of attaining unto them, lightly esteem and contemn these worldly toys, and trifling vanities.

Wherein my purpose is to avoid curious and frivolous questions, which as they have no use or profit, so no true ground out of God's word; and to content my sel • e with that which may be said of these heavenly joys, either directly out of the Scriptures, or may by necessary consequence be gathered from these infallible testimonies. The which because they speak sparingly in this argument, in respect of the glory and greatness of these surpassing joys; therefore I would admonish the reader, that he do not expect any full or perfect description of them, seeing this is altogether impossible, either to me, or any other living, whilst we remain here in this place of our pilgrimage, as being a secret which is not to be revealed by discourse, but by experience and fruition. For so the Apostle John plainly affirmeth, that we are now the sons of God, but yet it doth not appear what we shall be; and the Apostle Paul saith, that God dwelleth in the light which none can attain unto, whom never man saw, neither can see. Of which our insufficiency in comprehending these heavenly mysteries, diverse reasons may be rendered: first, because the Lord would have the full and perfect knowledge of these divine excellencies concealed, to exercise hereby our faith, love, obedience and patience; for he would have us whilst we continue here to live by faith, and not by sight, to seek after these joys upon his word, though we have no distinct and sensible knowledge of them in our selves; to do our work and perform our duty as well for love to himself, as for the reward which we are to receive, and having done what he enjoineth us, wholly to refer the wages to his own bounty. Whereas if there were a clear and distinct knowledge of those heavenly excellencies, and surpassing joys in everyone of us, it were not thanksworthie to be a Christian, neither had we any occasion of approving our faith, love, and willing obedience unto God, seeing they would ravish us with their beauty and excellency, and make us respective of our duty, if not for love towards God, yet at least for the reward sake. And this cause the Apostle Paul seemeth to intimate, where he saith, that he was taken up into paradise, and there heard words, which could not again be spoken by him, and which were not lawful for man to utter; as being secrets of State, the knowledge whereof was appropriated to those who were admitted citizens & free burgesses of that glorious kingdom. Another cause may be our imperfection in knowledge, which is a fruit and punishment of our sin, accompanying us as long as we continue in this life. For the Apostle telleth us, that we know but in part, and see as through a glass darkly: and that to see face to face, and to know as we are known, is reserved for the life to come. So that when we have sought out as much as we can these inscrutable and hidden mysteries, we may cry out with Job; Lo these are part of his ways; but how little a portion hear we of him? and who can understand his fearful power? Neither need this to seem strange unto any, if we do but consider that our knowledge and understanding hath received so great a maim by▪ our original sin, that we are ignorant for the most part of the things appertaining to this life, knowing them not in their true nature, forms, and essence, but only in their figures, qualities, and properties; and that not by a present, immediate and clear understanding, but only by sense, observation, induction, and experience. In which respect it is impossible to make a blind man by descriptions clearly to know the nature of colors, and to conceive of the brightness of the sun, because he wanteth▪ those organs and instruments of knowledge which should convey it to the common sense, fantasy, and understanding: or to make a man perfectly to conceive of the sweetness of honey, and the delightful odour of a rose, who wants those senses of taste and smelling. And this reason the author of the book of Wisdom plainly expresseth: Hardly (saith he) can we discern the things that are upon earth, and with great labor find we out the things that are before us; and who then can seek out the things that are in heaven? To which purpose another saith, that it is not for us in this time of ignorance, whilst we remain in our earthly bodies, to mount into the clouds, to pierce this fullness of light, to break into this bottomless profundity of glory, or to dwell in this vnapprochable brightness: for this is reserved for our last day, when we shall be presented unto God, glorious, and without spot or wrinkle; for how shall we see God in his glory, and behold the beautiful brightness of his heavenly habitation; seeing our understandings are so blinded with ignorance, that we do not know our selves, nor in any perfection conceive what our own souls are, which is the chief part of our essence and being? Finally, it is impossible till we come to heaven, and have our understandings enlightened and enlarged by him who first made them, that we should conceive, and comprehend these joys in regard of their greatness, and surpassing excellency; for as our weak eyes cannot behold the sun, but it presently dazleth them, and if they be not turned away maketh them blind, because this too excelling object corrupteth the sense: so our weak understandings cannot possibly conceive and comprehend the glorious brightness of these heavenly joys; and if above their reach and capacity they attempt it, they are presently surcharged with their glory and greatness. And the reason hereof is clear and evident; for seeing this glory and happiness consisteth principally in the vision and fruition of God, who is infinite and incomprehensible; therefore it is as impossible in this life for any man to comprehend them, as to contain the ocean in the shell of a nut. To which purpose one saith, what this eternal glory is, with what rich treasures this heavenly kingdom aboundeth, and with what glorious brightness it shineth, it cannot be expressed, but is rather with praises to be admired and magnified. But yet though this heavenly glory cannot be fully expressed, it is not wholly to be pretermitted, though it cannot be purtrayed (as it were) in lively colors, yet it is not to be left vnshadowed; for seeing we know but in part, therefore as it is not fit to comprehend the whole; so neither to omit and let that part pass which we conceive: and seeing the holy ghost hath in many places of the Scriptures in some dark manner shadowed this glory, and given us a taste of these joys, we must not neglect it because we cannot have our full draught; and because we cannot comprehend as much as we would, we must not slightly overpass that which we can: considering that God hath purposely granted us a sight of these first fruits, that we may more heartily long after the whole harvest, and hath in his holy word given us a taste of this happiness, that we may use all possible means to come unto this fountain of glory, where we may drink our fill, and hath given us liberty both to think and speak of the joys of his kingdom, according to our measure and proportion, though we cannot fully conceive them; even as we have liberty to think and speak of his own infinite majesty with respective reverence, although he be ineffable and incomprehensible. As therefore Moses for his sin was not suffered to enter into the land of promise, and so to take a particular view of every part of the earthly Canaan, and yet was permitted to go to the top of mount Abarim, and thence to take some general sight and notice of it; so although we by our sins have the eyes of our understandings so dimmed, that we cannot clearly and distinctly behold the glorious beauty of the holy land; yet let us take some such general view as the Lord in his word revealeth it unto us. And as those who cannot behold the sun shining in his full brightness, attain unto such a sight of it as they are capable of by looking upon it, or rather the image and resemblance of it, in a standing pool, or dish of water; so though we cannot see these glorious joys in their own perfect beauty, because our understandings would be astonished and confounded; yet let us as it were by reflection discover them as well as we can, in some earthly shadows and resemblances. Only as one exhorteth, let us not curiously seek out that, which the Apostles themselves could not fully express; neither let any man desire to know of me that, of which I have this only knowledge, that I know it not; unless he would learn to be ignorant of that, which we ought only thus far to know, that it cannot be known of us.

First therefore that we may have some small glimpse of this glory, we are to know, that this Kingdom of God, and joys of heaven, is nothing else but that chief happiness and supreme felicity, which the holy Saints, who have faithfully served God in this life, shall eternally enjoy with God himself, and his son Christ, in the life to come; whilst being freed from all worldly evils and miseries, they do communicate in all the heavenly happiness, and unspeakable blessedness prepared for them, especially in the fruition of God, who being infinite in all perfection, shall be all in all unto them. Which joys, that we may the better conceive of, let us first consider of the names, titles, and epithets, which in the Scriptures are given unto them; and afterwards speak, according to the measure of knowledge revealed unto us, of the parts thereof. Concerning the former, we have of them great variety in the book of God▪ whereby both the great excellency, perfect sufficiency, incomparable glory, ravishing delight, & eternal felicity of this heavenly glory is implied and signified. The greatness and excellency of this eternal blessedness is noted, when as it is called a Kingdom, seeing there is no riches, glory, or pleasures which a Kingdō affordeth not: and lest we should conceive that it yieldeth no better treasures, honors and delights, then earthly Kingdoms do, it is called the Kingdom of heaven: to note unto us, that as far as heaven exceedeth earth in largeness, stateliness, height and beauty, so much the privileges and royal perogatives of this heavenly kingdom, exceed the earthly in greatness and in glory. Yea, it is called also the Kingdom of God, to show unto us, that it is absolute in all perfection, and as far above earthly Kingdoms in majesty and true felicity, as the King of Kings excelleth the petty Princes of the world. In the same respect it is called the new Jerusalem, and the city of God: to signify, that it is the place which God hath specially chosen, the metropolis, or chief seat of his boundless empire, and, as it were, the court of the great King, where our Lord and Sovereign, who is omnipresent, and filleth heaven and earth, doth keep his chief residence, and therein manifest his glory and greatness. And therefore look how much the chief city of the Kingdom, and the Princes royal court do excel in riches and glory, the poorest and remotest country village: and so, and much more doth this heavenly city, and court royal of the King of Kings, excel all worldly empire and dominion. The perfect sufficiency of these heavenly joys is also noted by the names which are given unto them; for they are called a lively fountain, and the well of the water of life, of which, whosoever drink shall never thirst: to show unto us, that as he who hath an ever springing fountain, can never want water; so he who is once possessed with these heavenly joys, hath always sufficiency of all glory and goodness. And in the same respect they are called blessedness and felicity: unto which is required the confluence of all perfections, full contentment, and the fruition of our summum bonum▪ and chief happiness; so that where blessedness is, nothing is troublesome, nothing wanting, but all good things are present in possession, which the heart of man can desire and wish. The incomparable glory likewise of this heavenly happiness, is lively signified by the titles and similitudes whereby it is described; for it is called the majestical temple, wherein our great King vouchsafeth his glorious presence, and is continually praised and magnified, by many millions of his heavenly quiristers, and holy servants: it is called the throne of God, whereon he sitteth, whilst he reigneth and ruleth over all his creatures, and whereon he vouchsafeth to allow us a place to sit together with him. Finally, it is called a crown, to show, that it is full of glory and majesty; and lest we should think it a crown gotten or possessed with tyranny and injustice, it is called a crown of righteousness; and lest we should fear, that like earthly crowns, it should be subject to change and alteration; it is called a crown incorruptible, which cannot be taken from us; and a crown of life, and therefore not to be left or lost by death; and lest we should imagine that it is a copper crown, base and of small value, it is not only said to be a glorious crown, but a crown of glory, and of beauty. Yea, it is called glory it self, to note unto us, that nothing in heaven or earth can be more glorious. Thus also the ravishing joy of this glorious Kingdom is plainly noted by those titles and similitudes which are in the word of God ascribed and applied unto it: for it is resembled by a great feast and banquet, where nothing is to be found but mirth and gladness, yea to a marriage supper, which exceedeth all other feasts in joy and delight. It is called rest, wherein being freed from our labors, we shall wholly give our selves to pleasure; and that not an idle rest, which is more tedious and loathsome, then business and employment, but a rest which comforteth and refresheth us, being spent in glorifying God, and in singing praises to him, who is the author of all our welfare. So it is called fullness of joy, to show unto us, that we shall have our harts fully satisfied with those pleasures, & that there shall be no part of us empty and void of delight. And the swift flowing river, and torrent of pleasure: to note that they are like a stream, which having an indeficient and euerspringing fountain, the God of all joy and comfort, can never become dry; and that we shall be wholly carried and transported by their love, like a little boat in a swift current. Yea, and as though there were nothing now in earth fit to resemble the greatness of this heavenly joy, it is called Paradise, which was that place of all joy and happiness, and that garden of pleasure and delight, in which our first parents were placed in the state of innocence. And as though this temporary and finite happiness were not enough to express this eternal and unspeakable glory, it is called the joy of our great Lord and Master, King of heaven and earth: to show unto us, that seeing it is his joy wherein he delighteth, it must needs like himself, be infinite and eternal. Finally, the perpetuity and everlasting continuance of this heavenly happiness, and ineffable glory, is plainly signified by those names and titles, which in God's word are ascribed unto it. For it is called a mansion and dwelling house, wherein we are to remain, and continually to inhabit in our own country, and is herein opposed to our earthly tents and tabernacles, out of which we are still flitting and removing. It is called, not a tenement at will, to be poss • ssed and left at the landlords pleasure, but an inheritance▪ not like unto our earthly patrimonies, which in a short time are taken away from us, or we from them, but an inheritance immortal▪ undefiled, and that fadeth not away. In which sense also it is called an incorruptible crown, which cannot perish; a fountain of life, which is never dry; eternal life, which is subject to no mortality or end; uncorrupted treasures▪ which neither can perish, nor be stolen away; a Kingdom which cannot be shaken with any violence; and eternal glory, which neither hath any limits, nor knoweth end. Seeing therefore names wisely given do signify the nature and properties of the things named, how unspeakable and infinite are these joys of heaven in all goodness, glory and happiness, which the wisdom of God himself hath imposed all these names upon, as knowing that no one, or few of them, are sufficient to express, or so much as darkelie to resemble their infinite perfection, & surpassing excellency?

CHAP. IIII.

Of the happiness of the soul in the joys of heaven, and wherein it consisteth.

AAnd thus we see in part, the excellency of these heavenly joys, by the names and titles which in the Scriptures are given unto them. Now we are to speak of the parts of these joys, which are principally two: the first is the absence of all evil, the second is the presence of all good: for when we have freedom from all those evils which trouble us, and have the fruition of all good things which may comfort and delight us, then, and then alone, can we truly be said to have attained unto blessedness. The former of these the Grecians signified by that name which they gave unto it, as though he alone were blessed, who was exempted from the power of fate and death, and freed from all miseries and calamities; the other the Hebrew name implieth, for being a word in the plural number, it signifieth (as the learned Hebricians observe) that there only is true blessedness, where there is a plurality and confluence of all good. Seeing therefore the Scriptures plainly teach us, that whosoever attain unto these heavenly joys shall be truly and perfectly blessed; from hence it followeth by necessary consequence, that all those who shall be partakers of these joys, shall also be perfectly freed from all evils which might any way hurt or molest them, and also fully replenished with all manner of good, which may benefit and delight them. For there (as one saith) is infinite joy, mirth without mourning▪ health without sickness, a pleasant way without labor▪ light without darkness, life without death, all good without any evil. Where youth never waxeth old, where life knoweth no end, where beauty never decayeth, where the fire of love never cooleth, where health never is enfeebled, where joy never decreaseth, where grief is never felt, where groans and lamentations are never hard, where nothing sorrowful is ever seen, where joy still aboundeth▪ where no evil is ever feared, because there our chief good is enjoyed, which is to behold the face of our God, who is infinite in all virtue and perfection. Whosoever then is a citizen of this new Jerusalem, and made partaker of this heavenly happiness, he shall be perfectly freed from all those evils, with which this frail life is so much molested, and endued with all good, and enriched with all blessings and benefits, of which in this world, we are so destitute and naked. Now the evils unto which in this life we are subject, are either privative, consisting in the absence of those things which are good; or positive, consisting in the presence of those things which are evil; and both these respect, either the soul, or body alone, or the whole person. The defects and wants in the soul in this life are diverse: as first, the want of knowledge in the understanding, whereby we might know God and his will, that we might obey it, and our selves also; which we were endued with in our creation, but lost it by the fall of our first parents. Unto which we may add the want of conformity in our wills to the perfect will of God, the want of strength and ability in our memories to remember that which is good, & that which God revealeth unto us concerning himself, or his will. And finally, the want of God's image, chiefly consisting in wisdom, righteousness and holiness; which is utterly defaced by our fall, and these excellent graces of God clean blotted out. All which, as they are in part renewed by our regeneration in this life, although it be in great weakness, imperfection, and corruption; so shall they be perfectly restored (and that in far greater excellency, then they were in our creation) in the life to come. For then shall we perfectly know God, and know our selves, according to that measure of knowledge which a creature is capable of; then shall our wills be so perfectly conformable to the will of God, that we shall take our chief delight to serve and please him; then shall we remember all his mercies and goodness, especially those which concern our creation, redemption and glorification, that we may laud his name, who hath been so gracious unto us: in a word, then shall the image of God be perfectly renewed, and we shall be endued with all true wisdom, holiness and righteousness, as we shall more clearly declare hereafter.

And as all the defects of the soul shall be supplied; so are there many evils and corruptions, from which it shall be delivered: as for example, the understanding is exceedinglie blinded with ignorance, so as we naturally neither know God nor our selves, what is true happiness, nor the means to attain unto it. And as we are as blind as moles in spiritual and heavenly things, so we have little knowledge in things natural and civil; and yet such is our folly, that though in these main points, the knowledge whereof is necessary to salvation, we are so blind and ignorant, that our whole life were too little and too short, to be employed in the searching out of them, yet are we ready to neglect these, and to spend our time in the discussing of curious questions, of which the end of knowing, is only to know them, they having no further use or profit. But in the kingdom of heaven we shall be freed, both from this ignorance and curiosity; for we shall be endued with the knowledge of God, and in him we shall know all things; and therefore our curiosity also shall ce • se, as being needless, seeing we shall be fully satisfied with all wisdom and knowledge, as it shall better appear hereafter. Now if in this life ignorance be such a grievous burden, that men who have so much sense as to feel their misery, are content to spend their whole time, and even to consume their strength, that they may be eased of it; and if Philosophers have been so ravished with a dim spark of knowledge, which was first kindled by the light of nature, and after blown upon, and increased by their own labor and industry, that in comparison thereof they have contemned all the riches, pleasures and preferments in the world: and if we Christians illuminated by God's Spirit, take such joy and comfort in our knowledge, which is but in part; whereby we see darkly as through a glass, y ^t we deservedly prefer it before all the world and the vanities thereof; how shall we then rejoice, when being admitted into these heavenly joys, the scales of ignorance shall fall clean from our eyes? how shall our hearts be cheered, whē being delivered from this Egyptian darkness, we shall in this heavenly Goshen, have the light of knowledge & truth clearly shining about us, having not the least mist or cloud to hinder our sight, from beholding the brightness of God's goodness and glory? and if such a small spark of this knowledge, be so pleasant and delightful, what will it then be when this light shall be so increased, that it shall match the Sun in his full strength? if our darkness and dim sight, as through a gl • sse be so esteemable, what shall that be, when we shall see face to face?

So also our wills shall in the life to come be freed from all evil, and that both in respect of their impurity and corruption, and also in regard of their impotency and imperfection▪ In this life they are perverse, stubborn, and rebellious; most backward to anything which is good, and prone unto all evil, and instead of conformity between them and the will of God, there is such flat opposition and repugnancy; that the very knowledge of that which God requireth, is a sufficient motive to make us will the contrary, and his prohibitions set a marvelous edge on our appetites to do that which we know he hath forbidden: but in the life to come all this corruption and perverseness of our wills shall be taken away, and they being made wholly conformable to the will of God, shall not will anything which is evil and sinful, but that only which is just, acceptable, and pleasing in his sight: yea then all our desire shall be to glorify God, to praise and serve him, not as we do here, with great reluctance, conflicts and oppositions, but with a full and perfect consent, freely, and with much more alacrity and cheerfulness, then ever we took in following our own lusts and the pleasures of this life; so that as our Savior Christ speaketh of himself, it shall be more pleasing unto us then our meat and drink, when here we are most an hungered, to do the will of our heavenly Father. And that which ought chiefly to comfort us, our wills shall be most free, but yet inclinable only to choose that which is good; like the will of God himself, who though he most freely willeth, yet he never willeth any evil, his will being the perfect rule of all Justice; so that we shall not only not choose any evil or sin, but not have any inclination or ability to make such choice, both because our sanctification shall be then most perfect, which is now imperfect and only begun; whereof it will come to pass that we shall have a perfect hatred of sin, and a perfect love of righteousness and holiness; and also because our wills shall never be forsaken of God, and left to themselves, but shall always be so effectually, and powerfully ruled and governed by the most wise and just will of God, that it shall not be possible for them to err, or to digress any whit out of the way of justice and truth. In which respect our will shall not be like unto Adams, arbitrary to good or evil, or mutably and changeably good; but like God's will, most immutable and constant in all goodness, righteousness and holiness, so as it shall be altogether impossible unto us, either to will that which God nilleth, or to nil that which he willeth: the which immutability in goodness, shall not then be grounded on our own strength and abilities of nature, for then had we cause justly to fear, that we might like Adam be again circumvented by Satan's subtleties; but it shall have this firmness and immutability from God's eternal love and election, which is immutable, and on his gracious and never failing promises, which (as the Apostle saith) are Yea and Amen, subject to no change or alteration: for he who hath promised that our joys shall be eternal, hath consequently undertaken to preserve us from falling into any sin, which would cut off our happiness, & ruin our joy. To this purpose one of the anciēts speaketh no less excellently then fitly; The first free will (saith he) which was given to man, when he was first created in righteousness and holiness, was that he was able not to sin, but withal that he could also sin if he would: but our free will in heaven shall be much more powerful then this, in that it shall have no power to sin; but this shall be the gift of God, and not by the power of our natural faculties: for it is one thing to be God, and another thing to have participation and communion with God: for God in his own nature cannot sin; but he who is partaker of God, receives this power from him, that he cannot sin, &c. For as the first immortality which Adam lost by sinning, was to be able not to die, but his last shall be, not to be able to die; so the first free will was, to be able not to sin; but the last free will shall be, not to be able to sin; for our willing of righteousness and holiness, shall be alike vnloseable with our felicity, &c. The other evil from which our wills shall be freed, is, impotency and inability, to effect that which they will; for in this life although they do with all earnestness desire many things; yet they are not able to achieve them, because they are not agreeable and conformable to the will of God, and therefore he crosseth and frustrateth them: but in the life to come they shall be effectual and powerful in achieving whatsoever they desire, because they are in all things agreeable and subordinate to the will of God, and consequently do most surely attain unto their ends; seeing there is no power in heaven or in earth, which is able to cross and defeat the will of God, his will being most wise and immutable, and his power omnipotent and irresistible. To which purpose the same Author (as it is ascribed unto him) saith, that because our wills are one and the same with God's will, therefore we shall be after a sort omnipotent, in bringing our wills to pass, as God also is omnipotent: for as God can do whatsoever he will do by himself, so shall we do whatsoever we will do by him, because we shall will nothing else, but that which he also willeth, and he also willeth whatsoever we will and desire, and whatsoever he willeth that must necessarily come to pass; seeing he is most powerful and omnipotent to effect his will. Now if worldly Princes and potentates account it a chief part of their regal happiness, that they may have their wills; though in truth they are as often crossed herein as inferior persons, partly through the repugnancy and opposition of their own passions and desires, and partly through the discrepancie and contrariety of their state affairs, and of the things themselves which they desire to effect: & though when they have their wills they receive thereby little comfort and contentment, because oftentimes being led by passion, they are opposed to the revealed will of God, reason, and even the light of nature, which worketh in them both afore and after their wills are accomplished, grievous conflicts between their will and their conscience, terrors, fears, and many troubles of mind: how infinitely more happy shall the poorest Saint of God be in the kingdom of heaven, when in all things which they can desire they shall have their will, without any cross or opposition; and it being wholly conformable to the will of God, and to the rule of holy reason, shall also have in accomplishing of it, joy, peace and full contentment, not only because it is done, but also because God and their own reason and conscience approve the doing of it?

The like also may be said of our memories, for whereas in this life we cannot imprint in them any good thing, but presently it will be blotted out, nor blot out any ill thing once written, but that our corruption like aqua fortis will do out the liturature and stain, and so renew it, that it will again become legible; in the joys of heaven we shall be freed from this corruption; and our memories shall become fair tables of such an holy making, that they will easily receive the writing and impression of God's will, imprinted in them by the finger of his Spirit, never again to be blotted out; and contrariwise will not by any possible means, receive the print or impression of any evil, but whether it be sin or punishment it shall utterly be done away and forgotten, so far forth as the remembrance thereof would bring unto us any vexation or discomfort: for howsoever we shall forget both our sins and miseries, as they have been dishonorable to God, and causes unto us of grief and sorrow; yet shall we so far forth remember them, as they may make us in all love and thankfulness to laud and magnify our gracious God, for his merciful and marvelous deliverance of us from all these evils: and therefore (as it is distinguished) we shall be mindful of our passed evils in respect of our rational knowledge, and faculty of understanding; but utterly forgetful of them in respect of our sense, feeling and experience: even as we see the skillful Physician knoweth all diseases of the body in his skil and theory; but in respect of his own sense and experience, is ignorant of all those, which he never suffered. Finally, our consciences in the fruition of these heavenly joys shall be freed from all their corruptions, unto which in this life they are subject; as from their impurity, stupidity and sleepines; or their terrible accusations, horrors, and fears; and being full of joy and peace, in regard that all our actions and endeavors shall be most holy, righteous, and agreeable with the will of God, they shall only observe our hearts, affections, and actions, (not as in this life to prevent their disorder, and digressions, that they may recall and reclaim them) but that taking notice of their perfect conformity with the will of God, and approving them, they may thereby continually renew our joy and comfort, and minister matter unto us of praising and glorifying God, for preserving us in this purity and holiness. O how much therefore will this add to our heavenly joys, when we shall forget all, which being remembered might molest and trouble us; and retain all those good things in perfect memory, the remembrance whereof may bring unto us any joy and contentment? how happy and blessed shall we be, when our consciences shall leave off to accuse and terrify us; and be only exercised in justifying us, and in giving approbation to all our actions?

And these are the defects of our souls, which shall then be supplied, and the evils from which they shall be delivered: which being understood, we shall not need to speak much of those good things, and of the excellent parts and qualities, wherewith they shall be beautified and adorned, seeing there is the same reason of contraries, and the one being known, doth by direct opposition show the nature and qualities of the other. In a word therefore, as our souls shall be freed from ignorance, so they shall be endued with heavenly wisdom, whereby they shall know God in that perfection, that the creature is capable of, the high mystery of the Trinity, and of the union of Christ's humanity to the divine nature, and of the faithful unto Christ: and this knowledge shall not then be dark, and as in a glass, like our dim knowledge in this life, but clear and perspicuous, and as it were face to face, it shall not then be in part only, but whole and perfect; for then shall we know, even as we are known. In this life we lie as it were in a dungeon of darkness; and all the comfort that we have is, that the light of God's truth, whereby the eyes of our minds are enlightened, with some small and dim knowledge of God, shineth unto us, as thorough a little chinke or hole: but when we attain to heavenly happiness, and enjoy the glorious liberty of the sons of God, then shall we be compassed about with light, as with a garment, and our minds shall receive perfect illumination, and fullness of knowledge. Finally, we shall not attain unto this divine knowledge, as in this life, with pains and excessive labor, whereby we consume the body to enrich the soul; neither yet by secondary and inferior means, as namely, the hearing, reading, and meditation of the Word, and the use of the Sacraments, through which we see after all our study and industry but darkly, and as it were thorough some dim glass; but we shall have it with all ease and facility by the immediate illumination of God's holy spirit, whereby being enlightened, we shall see all things clearly, and without veil or shadow, seeing at this day there shall be no ministry of man or angel, but God shall be all in all. So also our souls shall be endued with perfect holiness, whereby we shall be enabled • o perform all good duties unto God, that so we may everlastingly glorify him; and with perfect righteousness, whereby with like perfection we shall perform all duties of love and justice, which we owe to one another, to our mutual joy and unspeakable comfort. But because this holiness and righteousness belong nor to the soul alone, but unto the whole man, I will refer them to their proper place.

CHAP. V.

Of the special happiness and felicity of our bodies in the kingdom of heaven.

ANd this shall be the happiness of our souls. Our bodies likewise shall be freed from all evil, and replenished with all good; and first they shall have all their defects and wants supplied, and all imperfections taken away. They shall then be freed from hunger and thirst, and consequently shall have no need of meat and drink. And this our Savior implieth, where he saith, that in the resurrection we shall be like the Angels of God in heaven; and plainly expresseth it to his Apostle John, where describing the state of the blessed, he saith, they shall hunger no more, neither thirst anymore. To which purpose one saith, that here we hunger and thirst, and have need to be satisfied: but though we have this want in our way, we shall in our country have satiety. The reason whereof is clear and manifest; for seeing our bodies shall be immortal and incorruptible, therefore no part of their substance can consume or waste, and consequently they shall need no refreshing or reparation by meat and drink. Again, to need meat and drink are infirmities of nature, which growing to extremity cause death; but (as one saith) there shall no infirmity and corruption rise with us; and by the same reason, neither shall we then have those things which ordinarily serve for the supply of these infirmities and imperfections. Only we shall then have that bread of life, which for our sakes came down from heaven, and that fountain of life, of which whosoever drink shall never thirst, with whose presence our souls shall be satisfied, according to that of the Psalmist: They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures; for with thee is the well of life, and in thy light shall we see light. Now if any object that the Scriptures make mention of eating and drinking in the kingdom of heaven; and that our Savior Christ promiseth to appoint a kingdom to his Disciples, where they should eat and drink at his table: the answer is, that these are but borrowed speeches, whereby the holy Ghost fitteth himself to our capacity, that he might give us some taste of these heavenly joys in these earthly actions, which in their own excellency, are unto us inconceivable. Even as Wisdom is said to have killed her victuals, drawn ou • her wine, and prepared her table. Which bodily actions cannot agree to wisdom which is of a spiritual nature, but are only borrowed speeches whereby the excellency and profit of God's spiritual graces, as the knowledge of God a good conscience, and joy in the holy Ghost are noted and signified. And if it be further alleged that the Angels themselves and our Savior Christ after his resurrection, are said to have eaten and drunken; we are to know that in them both, they were actions of power, and not of any necessity; and our Savior did not eat for hunger, but that he might show the truth of his human nature, by these natural actions of eating and drinking; neither were these meats and drinks turned into nourishment, or to the increasing, or preserving the substance of his body, but were again dissolved into their first principles and elements. Now if any epicure placing a great part of his happiness in eating and drinking, shall think in this respect that our estate shall be worse because we shall not have the pleasure of meat and drink; let him know that our pleasure and delight shall be infinitely more, in our participation of our spiritual nourishment the bread and water of life. And if he shall ask what employment we can have, when as we shall have no use of these natural actions, it is all alike (as one saith) as if the daughters of Dana • should be careful what to do, if they had filled their leaking vessel. For hunger and thirst are among those punishments which are due unto sin, from which when we are delivered, we are restored to a degree of happiness; and these meats and drinks being taken at the best, are the comforts of pilgrims, and not the delights of the blessed; and howsoever it is good to have them when we want them, yet it is better not to want them, then to have them.

So we shall not in this heavenly happiness stand in need of sleep, seeing we shall not be spent or wearied by labor; nor shall need to have our spirits refreshed, seeing we shall live by the all-sufficient spirit of God, which can never need any renovation. We shall not there need physic, seeing we shall enjoy perpetual health, nor no more clog our stomachs, and empty our purses, with these loathsome drugs, seeing after we have tasted of the tree of life, we shall be privileged and preserved from all diseases. We shall not there want clothes, seeing God will give unto us the long white garments of immortality, that never can be worn out; which shall be so beautiful and glorious, that (like the sun) we shall be best adorned, when we have no other covering, but our own resplendent and majestical brightness. We shall not in these joys need the air to cool our heat and keep us from stiflings neither yet breathing and respiration, seeing we shall not live any longer by the help of this animal faculty, but (as the Apostle teacheth us) shall be immediately quickened by God's holy spirit, which also giveth life to Christ our head. We shall not there need the sun, for the glory of God shall illighten that heavenly city, and the lamb shall be the light of it. To this purpose also the Prophet Isaiah saith: Thou shalt have no more sun to shine by day, neither shall the brightness of the moon shine unto her: for the Lord shall be thine everlasting light, and thy God thy glory. Thy sun shall never go down, neither shall thy moon be hid; for the Lord shall be thine everlasting light▪ and the d •• es of thy sorrow shall be ended. And because this sun never setteth, there shall never be any night there; and consequently no need of any watch to keep the gates of that city, or of the help of candle light, as the Apostle speaketh. And yet though the gates be still open, • o unclean thing can enter into that holy city, it being the nature of that land to put to slight all hurtful vermin, and the poisonous brood of the old serpent. In a word, in this fullness of joy we shall not want anything, for God shall be unto us all in all; and he who is all-sufficient shall also be our exceeding great reward.

And as we shall have all our bodily wants supplied with all manner of good, and our defects and imperfections wholly abolished; so also shall our bodies be freed from all those positive evils, wherewith in this life they are so much troubled and afflicted; for there shall be no more curse, because there shall be no more sin; and consequently there shall be no plagues and punishments, which are contained and comprised in the malediction. There shall be no faintness, because no travel; nor languishing weariness, because we shall enjoy perpetual rest▪ there shall be no ser • itude and bondage, because we shall all enjoy the liberty of the sons of God; nor base subjection, seeing we shall all reign as kings, acknowledging fealty unto none but to the great monarch of heaven and earth, who also will require no other tribute of us, but praise and thanksgiving for all his benefits. There our bodies shall not be parched with heat, seeing we shall have a comfortable shade and refreshing under the shadow of God's wings, and the tree of life; neither shall they be pinched with chilling cold, seeing the sun of righteousness will continually shine upon us, and comfortably warm us with the beams of his love. They shall not there have any monstrous shapes, blemishes, and deformities, but be restored to perfect beauty, seeing these are the fruits and effects of sin, which must of necessity cease, when their cause ceaseth. There they shall not be molested with wounds and skarres, nor worn out and consumed with sicknesses and diseases; there shall be no loathsome leprosies, nor spreading plagues, nor pining consumptions, nor raging fevers. There the head shall be free from megrims, the hands from palsies, the feet from gouts, the eyes from dimness, the ears from deafness, the joints from lameness, the bones from aches, and the whole body both from desperate diseases, and the smallest maladies. In a word, as the body shall be privileged from entertaining these harbingers of death, so shall they be freed from giving anymore lodging to that all-killing tyrant; for then not only the sting of death, but even death it self shall be taken away.

And these, with many more, are the evils from which our bodies shall be delivered. The good things, and excellent parts, which shall be communicated unto them, are diverse. As first, they shall be spiritual bodies, as the Apostle also testifieth: It is sown a natural body, and is raised a spiritual body. There is a natural body, and there is a spiritual body: As it is written, the first man Adam was made a living soul, and the last Adam was made a quickening spirit &c. Whereby we are not to understand that the substance of our bodies shall be spiritual, or that they shall be turned into spirits; for we shall rise with the same bodies, consisting, in respect of their substance, of flesh and bones, as they now do. Neither doth the Apostle say that we shall become spirits, but that we shall have spiritual bodies. Now it is one thing to be a spirit, or spiritual substance, and another thing to have a spiritual body; for a spirit hath neither flesh nor bones, but a spiritual body hath both. Again, it is unnatural and impossible for a body to be changed into a spirit, seeing they have not the same matter; and contrary also to the Scriptures, which teach us, that man shall rise to inherit glory: now a perfect man consisteth as well of a body as of a soul; and therefore he cannot be all spirit, but must have as well a corporal as a spiritual substance. 〈…〉 ore, holy Job professeth his assurance, that he should see God in his flesh, and that he the very same, and not another should see him, and that his own eyes should behold him. Finally, such as our Savior Christ's body was, such also shall ours be; but he had a true, material▪ and physical body, consisting of flesh and blood, which might not only be seen, but also handled; for so himself saith; Behold my hands and my feet, for it is I myself; handle me and see, for a spirit hath not flesh and bones, as you se • me have. Neither is that objection of any force, that we shall be like the Angels in heaven, and therefore spirits; seeing the contrary rather followeth; we shall be like them, and therefore not the same. And not like them in all things, but in not eating and drinking, marrying, and giving in marriage, and such like. Whereas therefore the Apostle saith, that we shall have spiritual bodies, and opposeth them to natural and physical bodies, it is not to be understood generally of all natural bodies, but of such alone as we now have, which are subject to mortality and corruption. Neither is it his meaning, that they shall be spiritual in regard of their substance, which shall be one and the same as now it is, but in diverse other respects. As first, because they shall be quickened by the spirit of God, and be preserved and continued in their lives, by the virtue and vigor of this spirit, which dwelling primarily and above measure in Christ our head, is from him communicated to us who are his members; and shall no more live by their animal faculty, nor need for the preservation of their lives, meat, drink, clothing, sleep, physic and such like helps, which are altogether necessary in this state of mor • ality. In which respects they shall cease to be natural bodies, as they shall be freed from these animal faculties, of nourishing, increasing and multiplying by generation; for no more shall they live by virtue of meat and drink thrice concocted; first in the stomach, turning it to chylus; then in the miseraicke veins and liver, converting it into blood; and lastly in the several parts, when it is turned into their substance, either for the augmentation or preservation of the body; but shall be spiritual and heavenly, living without all these helps, by sole virtue of God's spirit, and that life which they communicate from Christ their head, and so shall in respect of this spiritual quickening become spiritual, even as the wax of the candle being kindled by the fire becometh a flame, and like unto the fire whereby it is kindled. But yet it shall remain natural, as it still retaineth his own substance, and the faculties of reason, sense, and motion, whereby it shall still be guided and governed; by virtue of that power which our souls shall receive from the spirit of God. Again, they may be called after the resurrection, spiritual, because they shall in all things be subject to God's spirit, and be by it wholly ruled and governed; for that which in this behalf the soul is in this life to the body, that in the life to come shall the spirit of God be to both soul and body, obeying it in all things, not in part only and imperfectly as in this world, but most perfectly, wholly, and willingly▪ without the least dislike or reluctance. In which respect also it may be called spiritual, as it doth attain unto spiritual, angelical, and most absolute and free obedience. And with this agreeth the judgment of that worthy ancient. When as (saith he) we hear that our bodies are to become spiritual, we are not so to understand it, as though our body should be changed into a spiritual substance, and so become a spirit; for neither our body now which is called animal is not changed into a soul, but retaineth his own substance. But that is said to be a spiritual body, which is so in all things subject to the spirit of God, as befitteth that heavenly habitation, all human fragility, and earthly infirmity, being changed and turned into heavenly purity, and immortality. Finally, our bodies shall be spiritual, in regard that they shall be endued and adorned with spiritual qualities; for to this end the Apostles discourse wholly tendeth, not to show that they shall have their substance spiritual in the resurrection, but only their qualities; that whereas now they are mortal, corruptible, earthly, and endued with earthly qualities, as heaviness, slowness, faintness, weakness and the rest; they shall then become immortal, incorruptible, heavenly, and endued with heavenly and spiritual qualities.

Now these spiritual qualities are diverse: as first immortality; for our Savior Christ saith, they shall die no more, for as much as the saints shall be equal unto the Angels, and are the sons of God, &c. And the Apostle telleth us, that our mortal must put on immortality. So by the same reason they must needs be incorruptible: for as he speaketh in the same chapter; our bodies are sown in corruption, and raised in incorruption: and again, our corruptible must put on incorruption. Unto this we may add their agility, and their quick, nimble, and light motion; for being glorified, they are perfectly ruled by the soul, and yield unto it ready service, not being now hindered by their weight or sluggishness, from the present performing of any action wherein it will employ them: so as they shall be able to ascend, as well as descend; as we see in the example of our Savior, ascending into heaven in the sight of his Apostles; and to move from place to place with incredible swiftness, not being at all hindered by their weight. For if (as one saith) lead, which naturally sinketh to the bottom as soon as it is cast into the water, may by the art of the workman be made in such a form, thin, hollow, and like a boat, that it will swim and flote aloft; shall we think that God cannot give that ability to our body, that the workman to the lead? And if the water which is naturally heavy, can be made so thin and subtle, that it hangeth in the air, and is carried about with the wind; how much more may a glorified body, quickened by God's spirit, be freed from it dull heaviness, and have power to ascend, and to move which way the soul pleaseth to guide it? Again, we see by experience, that the heavier a body is, the slower it naturally is, and unfit for motion, and the lighter it is, the more swift and nimble; and yet who seeth not, that a man's body which is lean and weak, though it be light, yet moveth slowly; and that his body who is in good liking, strong and vigorous, though it be more heavy, is quick and swift in motion? If therefore health can work this great difference, and make that which is heavy to be carried by another, light to be carried by it self; even as the want thereof maketh that heavy to it self, which is light unto another; how much more shall this be effected by immortality, and the quickening virtue of God's powerful spirit? But whether this motion shall be equal in swiftness to our soul and thoughts, and whether our bodies shall be able in an instant to pass from place to place, as some do judge; or whether they shall only move with great and extraordinary speed, passing whither they will, though it be in great distance, in a very short time, we cannot determine; howsoever I think this latter much more probable. Finally, our bodies being freed from their earthly grossness, shall be subtle and of a much more fine and pure substance, not by diminution of their quantity, for in this respect it shall retain all his dimensions, not by reason of any rarefaction, as water is made subtle, in the mists and clouds; for then our bodies could not be felt, as our Savior Christ's was after his resurrection; but in respect of the complete perfection of it, in it essence and kind, which perfection it hath from the dominion of God's spirit dwelling in it, and of the glorified soul which doth inform it, unto which it is subject; and by reason of this perfection which it hath from them, is fit and able for the performing of all actions and motions of the soul wherein it will employ it; for otherwise it would still be a burden and hindrance to the soul as it is in this life. And in respect of this subtility; whereby it is fitted to be subject, and as it were the ready instrument of the soul, it cannot be hindered in it motion▪ by the opposition of any solid body, nor yet included, imprisoned, or violently detained in any place. Of which we have an example in our Savior Christ's body after his resurrection, which by reason of the subtility thereof did suddenly appear unto his Apostles, and presently again disappeared, and also did come amongst them into the room where they were, the doors being shut; not by penetrating their substance, which is against the nature of a body, consisting of flesh and bones; but by their invisible yielding to give passage to this most perfect body, that it might hereby be employed in such actions as his holy spirit, and most divine soul thought fit. Finally, to this subtlety we may also refer that most acute, quick, and exquisite perception and comprehension of the senses, which the glorified body shall have, and the purity of the affections, whereby (notwithstanding they communicate with the body) they shall be most obedient and serviceable to the mind, and no more trouble and disturb it with their grossness and impurity.

Unto these spiritual qualities we may add diverse others, as namely, they shall be endued with great power and strength, and enjoy forever most perfect health: and whereas now the soul being a spirit, mighty, and powerful, cannot show it strength, because of the weakness of the body, which is it organ and instrument; in respect whereof we see by experience, that it exerciseth it functions and actions more strongly or weakly, according to the measure of bodily strength and health which it useth and employeth: in our heavenly country our bodies shall enjoy such perfect health, and be endued with such powerful strength, that they shall match the ability of the soul, and become so fit for it in vigor and might, that it shall not as it doth now hinder the actions thereof with it weakness, and weariness, but become a perfect and sufficient instrument for all employments. And this quality the Apostle attributeth unto it, where he saith, that it is sown in weakness▪ but is raised in power. So also they shall be endued with impassibility, and be freed from suffering any hurt or detriment from any outward agent, to which in this life they are so much subjected; and consequently they shall be freed from all alteration, diminution, and corruption: for seeing all passion or suffering proceedeth from an ouerbearing power of the agent over the patient; and for as much as nothing can thus overrule, but by overcoming the form of the patient, which resisteth all outward force as long as it hath any ability: and finally, seeing our human bodies shall be perfectly subjected unto our souls, by which they are informed, even as the soul also is perfectly subjected unto God; by whose virtue and power they are defended from all outward violence, hurts and injuries; therefore necessarily they become impassible, and free from evil, because there is no outward agent able to overcome our powerful souls, and the more powerful spirit of God; nor so strong and mighty to hurt our bodies, as they are to preserve and defend them.

Finally, they shall be adorned with most complete and perfect beauty, and that both in respect of the comely and due proportion, and symmetrie of all the parts and members, and fit quantity and stature of the whole body; and also in respect of the color and complexion. So that then our bodies shall be freed from all maimes, defects, and monstrous shapes, from all deformities, blemishes, and disgraces; from all disproportion, and unseemly shape of the members one with another, and in themselves: and the whole man shall be adorned and graced with a goodly shape, feature and comeliness. And as there shall be perfection of all the parts of the body, so also of the whole in respect of age and stature. For although we can gather little concerning this point directly and plainly out of the Scriptures, yet may it be inferred by consequence, and concluded by good reason; for if old age and childhood be the infirmities and imperfections of man, the one not having attained the perfection of nature, and the other being past it, and the middle age most complete and perfect, and seeing both a giantlike and dwarfish stature, are the aberrations of nature, and much more imperfect then a proportionable person, and a body of a convenient and comely quantity; then it will follow hereupon that all the saints of heaven shall be of a middle and perfect age, and though not of an exact equality, yet of a comely and goodly stature, for as much as in the state of blessedness all imperfections and infirmities shall be taken away, and that which is most perfect and excellent shall be received and enjoyed. And of this I am the more certainly persuaded, because God in the first creation, making man his most perfect creature, did make him neither a child nor old man, but of a middle and perfect age, nor yet of huge stature (for giants came long after, through that monstrous and unequal matching of the sons of God with the daughters of men) nor of dwarfish smallness, in which there is no majesty or comeliness; but of such a mean and convenient stature, as might make majesty and beauty meet to gether; and therefore seeing our resurrection shall be a renovation, and (as it were) a new and more perfect creation, then the first in Adam; it is more then probable, that there will be a conformity, and likeness between them, saving that the latter shall be much more perfect and excellent, God then purposing to show his extraordinary goodness, mercy, wisdom and power, in advancing the blessed estate and condition of the vessels of grace, whom he hath chosen to honor and everlasting glory. Again, if the Lord promiseth to his Church, even in the state of imperfect regeneration, such a vigorous and flourishing condition, that there should be neither child nor old man amongst them, in respect of the infirmities and weaknesses of these ages, but all should be of full and perfect strength; how much more will he confer and bestow upon us this vigorous perfection and strength in our renovation and state of glory? Finally, we know that our Savior Christ continued in this life to his perfect age, and before y ^e time, wherein according to the common course of nature, his body should have declined, he laid it aside by death, and after rising again, he ascended with it into glory in this perfect age. From which some not improbably do gather, that seeing we shall be made conformable unto our head in glory, we shall not be unlike him in this vigorous maturity and perfect age; but shall, if we die in our infancy, attain unto that perfection and ripeness, by the virtue and power of God, which time & continuance here would have brought us unto; and if we die in old age, shall by the same divine might, be freed from all the infirmities thereof, and be renewed and restored again to our perfect, vigor, strength and beauty.

Unto this symmetrie and fit proportion of all the members and parts, shall be added the other part of beauty, consisting not only in the pleasing mixture of those two lively colors of white and red, but also in the bright shining, and glorious majesty of the body. For if Moses mortal and earthly body, being but a while conversant with God, did so participate of his glory, that his face did shine, when he returned into the congregation, so as Aaron and the people could not look upon him, till he had cast a veil over it; how much more shall ours, being glorified, immortal, and heavenly, when they shall be continually conversant with God, and enjoy his glorious presence for evermore? And if our Savior Christ, before he was glorified, in his temporary transfiguration, did shine like the Sun in his glorious brightness, and had even his clothes made as white as the light, then shall we also the members of his body, be conformable to Christ our head, & be like unto him in this glorious quality, though not in equality. And this also the Scriptures plainly testify; for so Daniel saith, that they who be wise, shall shine as the brightness of the firmament, and they that turn many unto righteousness, shall shine as the stars forever and ever. Which is to be understood comparatively, namely, that these shall as much excel other of the Saints in glorious brightness, as the firmament the earth, or the stars the firmament: for when Christ simply speaketh of the shining brightness of y ^e Saints, he saith of them all, that the just men shall then shine as the Sun in the kingdom of their Father. The which glory and brightness shall extend even to their very garments, and robes of immortality and righteousness; for, as y ^e Apostle saith, the spouse of Christ, the Church, shall be arrayed with pure linen and shining. To this purpose one saith, that men in the kingdom of heaven shall be like unto the Angels, not in substance, but in blessedness; and the just shall shine like the Sun in the kingdō of their Father: and if the brightness of the body shall match the light of the Sun, what do you think shall be the glory of the soul? Now if we further add, that this beauty and brightness, shall be joined with great majesty and glory, what can be added to this excellency and perfection? but herein we shall us much excel the Sun, as a living reasonable, and glorified creature excelleth another which is destitute of life, senseless and merely natural; at which the Apostle aimeth, where he saith, that though our body be sown in dishonor, base and contemptible, yet it is raised in glory. The which may further appear, if we consider that the Scriptures in many places teach us, that in the resurrection to this heavenly happiness, our bodies shall be like the glorified body of our Savior Christ; for so the Apostle telleth us, that God hath predestinate us to be made like to the image of his Son, that he might he the first borne of many brethren. So elsewhere he saith, that such as is the earthly Adam, such are they which are earthly; and such as is the heavenly Adam, such are they also that are heavenly. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. And in another place he affirmeth, that we all behold, as in a mirror, the glory of the Lord with open face, and are changed into the same image, from glory to glory, as by the spirit of the Lord. And again he saith, that when Christ, which is our life shall appear, we shall appear with him in glory. But most plainly in the Epistle to the Philippians he teacheth us, that Christ Jesus shall change our vile body, that it may be fashioned like unto his glorious body, according to the warking, whereby he is able to subdue all things to himself. And with him agreeth the testimony of the Apostle John, as being both guided by the same spirit; We know (saith he) that when he shall appear, we shall be like unto him. And as this is confirmed with plentiful testimonies, so it standeth with good reason; for seeing Jesus Christ is our head, and we the members of his body, decorum and comliness requireth, that we should be conformable and like unto him; for ill would it beseem a glorious head, to have an inglorious body, and not to have the rest of the members suitable with it in majesty and perfection. Now if we further inquire, what is the glory of the body of Christ our head, the Apostle John, who did behold it but through these dim spectacles of mortality will tell us, that his face shine as the Sun shineth in his chief strength; and yet this was but a glimpse of his glory, such as this blessed Apostle was capable of in this frail condition, and could behold with his weak sight; and therefore our Savior himself further saith, that at the last judgment, the Son of man shall come in the glory of his Father. In comparison of whose shining brightness, and most glorious majesty, the Sun is but a shadow, yea gross and palpable darkness. Seeing therefore Christ shall be like unto his father, and we like unto Christ, how beautiful and glorious shall we be at the day of his blessed appearing? Now if we would know by what means our earthly bodies shall be made thus beautiful, and full of glorious majesty, it is by that communion which we shall have with Christ our head, by his spirit, and by that communion which we shall have. with God through him. For he being united to the Godhead, and we unto him, it followeth hereupon, that as he communicateth with his father in glory and majesty, so we also communicate with him, and by this conduit pipe, have the streams of glory and happiness from God, who is the fountain of all majesty and blessedness, derived unto us.

CHAP. VI.

Of the felicity and blessedness of the whole man, body and soul, consisting in his freedom from evil, and fruition of good.

ANd thus have I shadowed out the joys, which we shall attain unto in our bodies and souls severally, when we come into our heavenly country. Now we are to speak of those which concern the whole man, consisting both in our freedom from evils; and in our communication of that positive good, and those unspeakable joys which are there prepared for us. The evils from which we shall then be delivered, are either internal, or external; the former are such as are inherent in our selves, and the other adherent and accidental; from all which we shall be freed in this day of our full redemption. As first, we shall be delivered from the corruption, and troublesome disorder of our turbulent affections; some whereof, being in their own nature evil; and some unprofitable, and of no further use, shall be utterly abolished; and the rest which are still necessary, shall be perfectly sanctified, and made so holy and pure, that they shall in all things be subject to God's will, and to the rule of holy reason, and fit and ready to serve and glorify God. Then shall malice cease, seeing there shall be no enemy to malign: there pining envy shall have no place, because our own desires shall be fully satisfied, and we shall be as glorious and happy as we would be; and if any have more glory then we, our joy shall be the greater because we shall communicate with him therein, by reason of our perfect love▪ There shall be no place for scorneful contempt, and proud disdain▪ because everyone shall be glorious and happy, and ye • have no greater happiness and glory, then every • there of the Saints shall like and approve. Neither then shall we have any doubts, or be subject to despair, because alo •• hopes shall be fully satisfied, and we shall have secure assurance of God's love. There shall be no need of desiring, longing, and wishing, because we shall enjoy all which we can desire; and all that we can wish is, that (if it were possible) we might more glorify God, who of his infinite grace and mercy hath thus glorified us. There we shall not be distracted between hope and fear, for our hopes shall be fully satisfied, and all cause of fear shall be taken away, so that those passions of dull stupidity, pale wannesse, and trembling horror, shall no more annoy us, seeing we shall be freed from all danger of losing our heavenly happiness, and of being circumvented by the malice of any enemy: then shall our hearts no more boil with anger, nor burn with desire of cruel revenge; seeing there shall be no evil to offend us, nor any foe to oppose against us; for the Lamb of God, and the Lion of the Tribe of Judah▪ will at that day have all his and our enemies subdued and trodden under soote: There shall be no place for zeal, seeing we shall all alike love God, and cheerfully join together in his worship and service; nor yet for hatred, seeing sin shall be abolished both in our selves and others; there shall be no shamefastness, because no guiltiness; nor no need of mercy, because there is no sense of misery. There shall be no ielousies and suspicions, because our hearts being transparent, we shall clearly see, and be certainly assured of one another's love; nor contēding emulation, unless it be, who shall love God best, and show most love, both to Christ our head, and all our fellow-members of his glorious body. Finally, in this heavenly joy, there shall be no place for sorrow, heaviness, grief and mourning, no sighing and groaning, weeping and sobbing: for at that day the Lord will wipe away the tears from all faces and e • es, and there shall in this new Jerusalem, the voice of we • ping be no more heard, nor the voice of crying; and because death, grief and pain, shall have no place, the days of sorrow and mourning shall then be • nded. But the other affections which are of necessary use, shall then being purified and perfitted, be made serviceable for the glorifying of God. For there we shall have perfection of love, and no more affecting the world, and worldly things, nor the sinful pleasures of the flesh, but contemning the one, in comparison of our heavenly excellencies, and being quite waned and purged from the other, we shall with all our hearts, minds and souls, love the Lord above all things, and his holy Saints and Angels, our brethren, and copartners in joy, as our selves. There shall we have perfect affiance in God, securely resting, and wholly depending upon his love and power for our preservation, and the continuance of our joy; and then shall our hearts and minds be full of holy admiration, and ravishing wonder, to see and enjoy the glorious Trinity, and the inconceivable pleasures of this heavenly happiness. Then shall we be full of joy and gladness in the fruition of God, and that eternal felicity, yea we shall triumph with joy, and with an holy boasting glory in our gladness. And finally, we shall then have peaceful minds, and full contentment, having what we will, and not having what we will not. Neither shall there at this day be any reluctance or repugnancy between our passions and affections, the one crossing the other, as they do in this life, but then, they being all subjected to holy reason, shall have conformity, peace, and concord among themselves.

Furthermore, in these heavenly joys we shall be freed from all weakness and impotency, and shall be endued with power and ability to do whatsoever we will; for (as I have said) our wills shall be perfectly conformable to God's will, so that he shall will whatsoever we will, whose will and power nothing can resist. So also we shall be freed from all sin, not only in respect of the guilt and punishment, but also the corruption and power of sinning. For (as one saith) here we are commanded that we do not sin; there we are rewarded that we cannot sin; here we are enjoined not to obey our sinful concupiscence, there our reward shall • e, not to have any concupiscence unto sin. So elsewhere: we shall not then sin, not only in act and deed, but not so much as in concupiscence and desire, when as we shall behold the face of God, which subdueth all concupiscence unto evil: for so sweet is he and beautiful, that when we see him nothing else can delight us; but there we shall have an insatiable satiety, without loathing, and being always full we shall still hunger. Now what can be more comfortable then this, to be freed not only from sin, but from power of sinning▪ to be delivered not only from the wrath and dispeasure of God, but from committing anything which might deserve it? what can be more effectual to make us loath this world; and with longing desire to seek this heavenly and holy kingdom, and with the Apostle Paul to be dissolved, and to be with Christ, seeing then we shall be freed from this body of sin, and be unburdened of this massy and heavy load of wickedness? the sense whereof made the Apostle Paul lamentablie to complain: O wretched man that I am, who shall deliver me from the body of this death; and to labor so earnestly with God by hearty prayer, that he might be freed from these buffetings of Satan, and this prick in the flesh? Finally, as we shall at this day be freed from sin the cursed mother, so also from death the dreadful offspring of that wicked parent; for then being made equal with the Angels, we shall (as our Savior saith) die no more, neither shall there be there anymore death, seeing God will destroy death forever, as the Prophet speaketh; so that it being swallowed up in victory, we may with the Apostle triumphingly say, O death where is thy sting! O grave where is thy victory! and conclude with that grateful praise of God's mercy and goodness; Thanks be unto God which hath given us victory, through Jesus Christ our Lord.

And as we shall be delivered frō these internal evils, so also frō those which are external & accidental: as for example, we shall be freed from our painful labors, wherein we here spend our lives, & cōsum our strength; & shall obtain eternal rest, and keep a perpetual Sabbath unto God: & whereas in this life we cannot lawfully eat our bread, unless we earn it with the sweat of our brows; nor purchase unto our selves anything which is good, without the coin of painful labor; in this estate of blessedness this troublesome toile shall cease▪ and we shall attain unto whatsoever we can desire, with rest and quietness. So also in this heavenly happiness we shall be freed from the society and company of worldly wicked men, and shall no more be corrupted and poisoned by their evil example, whilst either we are drawn to imitate them, or to give some approbation to their sins by word or countenance, because we would not incur their displeasure, or lose some worldly advantage: nor yet be offended when by their evil conversation they dishonor God, and vex our righteous souls, making us often to cry out with David: Woe is me that I remain in Meshech, and dwell in the tents of Kedar: for being delivered from this sinful world, we look for new heavens, and a new earth, according to God's promise, wherein dwelleth righteousness, as the Apostle speaketh. Again, as we shall be delivered from the company, so also from the cruelty of wicked worldlings, and be no more endangered to their injuries, oppressions, and bloody persecutions. For then we shall have the upper hand of all who assault us; and triumph in victory over them, who have formerly trodden us under foot: then shall our noisome prisons be changed into a paradise of heavenly pleasures: then shall our bands and bolts, be turned into most glorious and precious ornaments of joy and happiness: then for men's railings and proud menaces, we shall have the approbation of God; and applause of the Saints and Angels: then our reproaches and disgraces shall be turned into heavenly honor, and everlasting glory; and for our bitter sufferings, and sore combats we shall have a crown of victory, and a full recompense of reward. Furthermore, we shall then be delivered from the cruel assaults of our spiritual enemies, and attain unto, after a full and final victory, a glorious triumph, and everlasting peace. In this world we are exercised and turmoiled in a continual conflict against the cruel enemies of our salvation, Satan, the world, and our own flesh: and sometime Amelek, sometime Israel hath the upper hand: but then we shall be freed from these troubles and dangers, so as we shall no more need to fear the assaults of Satan, the allurements and persecutions of the world, not the frailty and treachery of our own flesh; neither shall they then be able to overcome and foil us, nor so much as to assault us, or once by all their power and malice to disturb our joys: for in the heavenly happiness (as one saith) no friend perisheth, nor enemy entereth: and therefore the gates of this heavenly city need no shutting, because no enemy can approach unto them. Finally, by this heavenly happiness we shall be exempted and freed from all miseries and afflictions, with which this mortal life is made bitter and irksome, and then (as Zophar speaketh) we shall forget our miseries, or remember them as waters that are past: for there shall be no thunder, lightnings, and earth-quakes, no stormy tempests, scorching heat, nor extremity of cold; there shall be no nakedness, famine, war, or plague; no grief for the departure of true friends, nor discontent for the treachery and infidelity of those which are false. But I shall not need to insist in particulars, seeing I have already more largely expressed them; unto which, if need were, I doubt not but every Reader may add a great number out of his own feeling and experience.

But as the whole man shall be freed from all evils; so also he shall be replenished with all good, and have the fruition of those heavenly joys; which as they are inconceivable and infinite, so also they shall be endless and everlasting: the former point the Apostle expresseth, where he saith, that the things which the eye hath not seen, neither ear hath heard, neither ever came into man's heart, are which God hath prepared for them that love him. For if this be true of the great work of our redemption, and of the hidden mysteries of Christian religion; how much more of that greater work of our glorification, and of those unspeakable and incomprehensible joys, which God hath prepared for his Saints and Angels? which though they be unto us invisible, and in themselves infinite, yet it shall not be amiss according to that small measure of knowledge which we have received, to add something of them, that by the consideration hereof, we may 〈◊〉 our affections weaned from the immoderate love of these base and earthly vanities, and may have our hearts so inflamed with these divine and heavenly excellencies, that w • may use all good means whereby we may attain unto them. And that we may the better conceive of the greatness of▪ these joys which are in themselves inconceivable, and may have some little glimpse of this glorious light, I will first set down some reasons which may necessarily prove, that though in this place of banishment and time of ignorance, we cannot perfectly know and distinctly express what these joys are, yet it must needs be that they are most excellent; and afterward in some dark description shadow out this blessedness and inconceivable glory, by setting down (though but darkly) some particulars wherein their excellency and perfection doth consist. The arguments to prove this point may be taken from the less to the greater, wherein we are to use the best things of the world, as steps whereby being raised we may obtain some dark prospect of this glory, as it were a far off; and as foils to set out the better the incomparable beauty of that invaluable jewel the blessedness of the Saints, and joys of heaven: for thus we may reason and necessarily conclude, that if the Lord who is infinite in all goodness, wisdom and power, hath in this life provided such a world for the good and bad together, for strangers as well as his friends, yea for Turks, Pagans, Infidels, Atheists, blasphemers, and persecutors, who are his professed enemies, as well as his faithful servants and dear children; what glory and happiness hath he prepared for them alone in the world to come? If all have in common such profits and delights, how glorious and great is that peculiar portion reserved for the Saints? if this world destinated to destruction, have such a goodly vaulted roof, adorned in the day with such a glorious Sun, and in the night with the Moon, shining with such beauty and brightness, bespangled also with such a multitude of stars, as it were precious shining jewels and rich diamonds, and such a goodly floor as the earth is, beautified with such variety of beasts, birds, trees, plants, wholesome herbs, and odoriferous flowers, no less delightful to the sight for their admirable colors and figures, the • to the smell for their pleasant and sweet sent, and watered with so many crystal springs, and clear streams, rivers and brooks; if we have here such music to delight the ear, the natural melody of sweet singing birds, and the artificial harmony of instruments and voices made by men; such delightful meats and drinks to please the taste, and such soft 〈◊〉 beautiful raiment, goodly houses, and down lodgings to delight the feeling; such orchards, such gardens, such walks, such groves and shades, such fields, such meadows, such jewels and such treasures, in all which God's enemies and reprobate men have for the most part a far larger share, then the dear servants of God; then how incomparably more excellent is the kingdom of heaven, the place of God's own residence, appointed to continue forever, and purposely prepared for the holy Saints, the vessels of God's mercy, ordained to life and glory, whom God loveth as the apple of his eye, and for whose sake he made the world and all these creatures, and gave his Son of infinite more worth then many worlds, to work the work of their redemption and salvation? If this world, which in comparison is but a cottage, prepared, not for lasting habitation, but as it were for present use, like a shed to bear off a storm, be so stately built and so richly furnished, what shall we think of the state, beauty, and glory which is reserved for us in our manour and mansion houses, which are the chief seats of our heavenly inheritance? if the out-borders of God's kingdom be so rich and beautiful, how much more excellent is the Kings Court, the great Monarch of heaven and earth, where he chiefly showeth his glory and Majesty? If the Lord in his rich bounty, hath appointed unto us a place of such profit and delight for our exile and banishment, how rich and full of all pleasures is his own country, which he reserveth for his own use, to show therein his own glorious presence; and for the reward of those whom he most graceth with his favor? If the place of our pilgrimage have so many delights & comforts, what pleasure and contentment shall we find in our heavenly home? If we have so many causes of joy and rejoicing in this valley of tears, and time of mourning for our sins; how shall we triumph with joy, and be even ravished with delight, on our marriage day, when as all our sins being forgiven, and we reconciled and restored to the favor of God, we shall have the wedding between us and our husband Christ solemnized, when as girding himself about, and making us to sit down at the table, he will come forth in great majesty and glory, and minister unto us at his feast; and afterwards carry us into the bridal chamber of rest and happiness, that we may eternally solace our selves with him in heavenly delights? If the world, which is but as it were a prison, wherein we are kept in safe custody, til we be brought forth to appear before God's tribunal seat at the day of judgment, be so excellently adorned, and so richly furnished with variety of delights, that worldly men could find in their hearts to remain in it forever; how excellent and absolute in all perfection, is that kingdom which he hath prepared to be the country and city of the Saints, and his own kingly palace which he hath built to be the seat of his Majesty, and as it were the throne and theater of his glory? Finally, if there be so great variety of profits and pleasures in this world, where the Lord would have his elect afflicted and corrected for their faults, that they might amend them, what infinite and incomparable treasures, joys and delights, hath he provided for them in heaven, where he purposeth to reward them, to communicate unto them the full streams of his bounty and goodness, to set upon their heads crowns of glory, and to cloth and compass them about with joy and happiness? Surely the joys of this place are so infinite and incomprehensible, that the Apostle Paul who had seen them in vision only, was so delighted and even ravished with them, that it was needful that he should have a prick in the flesh, and the messenger of Satan to buffet him, that he might not be exalted above measure, through the excellency and abundance of revelations. And therefore if Paul so triumphed in joy, because he had for a short time beheld that heavenly happiness in vision only, what unspeakable ravishing delight shall the elect attain unto, who shall not only see it, but enjoy it, and that not for a short time alone, but forever and ever.

CHAP. VII.

That in heaven we: shall abound with all happiness, both in respect of our persons and estates. And that there are degrees of happiness.

BVt let us not rest alone in generalities, and only know and believe, that such excellent joys are prepared for us in heaven, as do without all comparison exceed all the pleasures and comforts which this world affordeth; but also let us descend to some specials, and so (according to the dark measure of knowledge which we have in this place of ignorance) let us shadow out, and make as it were some rude draught of these divine joys and heavenly happiness, by setting down some particulars, that so having some dim sight, and small taste of them, we may thereby the rather be encouraged to seek after their full fruition. And for order sake let us distinguish them into either those joys the matter whereof we shall have within us; or those which are grounded on such things as are with us and about us. And first we 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 renewed and restored in the life to come. For as in our first creation we were made according to this image and similitude; so shall we in far greater perfection be restored unto this divine beauty in our regeneration at the last day; for then in our souls shall be a lively resemblance of the wisdom, holiness, and righteousness of God, and our bodies also shall carry some similitude of him, not in their matter and substance (for they are corporal, and he spiritual) but in their beauty, brightness, and glorious majesty. So that then we shall not grope in the darkness of ignorance, as we now do, knowing little of God and his works, or of our selves; but we shall have a clear knowledge of these divine excellencies, as we have in part shown, and shall more fully set down hereafter. Thus also both in our bodies and souls we shall be thoroughly purged and cleansed from all filthiness of sin, profaneness▪ and impiety, and we shall 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 having spot or wrinkle or any such thing, but holy and without blame, as the Apostle speaketh▪ By reason of which purity and holiness of our natures, we shall take all our delight in the service of God, glorifying and praising his holy name without ceasing for evermore. So shall we also in this life of glory be freed from all manner of unrighteousness, and be made thoroughly conformable both in our wills, affections, and actions to the most perfect will of God, which is the exact rule of all justice, so as we shall not in the least thought and desire decline or digress from it on the right hand or on the left. Finally, our bodies shall be induced with divine beauty, and have such an excellent and heavenly majesty shining in them, that these glorious beams shall easily with their likeness and resemblance, bring any that behold them to that sun of perfect beauty, from whom they have received all their light, and these little sparks of divine excellency, may guide them with their similitude to that glorious and infinite flame by which they have been kindled.

Secondly, we shall be replenished with fullness of joy without glutting, with satiety without loathing, and have a perpetual continuance of heavenly delights without cloying. For at the same time our desires shall be satisfied, and not decreased, our wills and longing shall be accomplished, and yet continued, and we shall still thirst, and still have out fill; so that by enjoying our desires, we shall have contentment, and by loving and desiring that we enjoy, all loathing shall be avoided. So David saith, that in God's presence there is fullness of joy, and yet notwithstanding this fullness, there it a • his right hand pleasures for evermore. And elsewhere, I will behold thy face in righteousness▪ and when I awake I shall be satisfied with thy image. Upon the occasion of which words one objecteth, that glutting and loathing followeth satiety: and then answereth, that it is not so in this heavenly fullness; for that there may be no grief and vexation in the mind, desiring, they are satisfied; and lest there should be any loathing in this fullness, they desire this satiety. And therefore they desire without any trouble, because satiety accompanieth their desires, and they are satiate without cloying, because their satiety is still kindled and sharpened by their renewed desiring. And this shall be our estate and disposition when we have this fruition of this fountain of life; for at the same time we shall have a satisfied thirst, and a thirsting satiety, having in our thirst not the least necessity, nor in our satiety, any loathing, because being satisfied we shall thirst, and thirsting we shall be satisfied. So that we shall have in these heavenly joys an insatiable satiety, fullness without loathing, and always hungering, we shall always be satisfied. The which though it may seem a riddle, yet we may easily resolve it, if we consider that we have this thirsting fullness of joy frō the fruition of God himself, who being infinite in all perfection, must needs fully satisfy all those who enjoy him; & because he is thus infinite there can be no tedious cloying, or loathsome glutting, seeing they have in him continual and endless variety of joys and delights; and being satisfied with the fruition of some, they see others after which they thirst and hunger. Neither must we think that they are weary of the old, when they affect new, for this is only incident to worldly joys, which being imperfect do not bring contentment; but even the same heavenly joys, at the same true, work both satiety and thirst, because being absolute in all perfection, they give full contentment, and contenting us they inflame our love, and because we love them, they kindle still in us a thirsting desire, to have still the fruition of that which we love no less dearly then deservedly. Now furthermore having this pleasing satiety not only in our appetites, affections, and desires, but also in our wills, and understandings, and in all other powers and faculties of our bodies and souls, being perfectly joined in a bond of felicity one with another, and with their several functions and operations; there will from hence follow such full and perfect contentment unto everyone with their own state and condition, that none will desire to be other then he is; nor wish to change with another, though he have a superior degree in glory.

And this is that joy and blessedness which we shall have in respect of our own estate, & the excellent parts & properties wherewith we our selves shall be endued: besides which we shall have infinite cause of joy and contentment in respect of that glory, excellency, and all-sufficiency of those things which are about us. In regard whereof it is truly said by the holy Apostle, that the afflictions of this present time are not worthy of the glory which shall be shown unto us. For as he saith elsewhere, our light affliction which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory: and again; the things which eye hath not seen, neither ear hath heard, neither came into man's heart, are which God hath prepared for those that love him. For there (as one saith) is joy without sorrow, which causeth eternal gladness; there shall be all good, and shall not be any evil; there shall be whatsoever we will, and shall not be, what we will not; there our life shall be truly vital, sweet and lovely, being eternal and eternally blessed. There shall be no assaulting enemy, nor any alluring bait of temptation, but chief and certain security, secure tranquility, peaceful pleasure, pleasant happiness, happy eternity, eternal blessedness, the blessed Trinity, of the Trinity Unity, of the Unity Deity; and of this Deity a happy vision and fruition, which is the chief part of our Masters joy. So elsewhere he hath this holy and heavenly meditation: What (saith he) lovest thou ô my body? what desirest thou ô my soul? whatsoever it is that you love and desire; there shall you surely find it. If beauty delight thee, the just shall shine like the sun in his brightness; if such swiftness, power, and freedom of the body that nothing can hinder or resist, we shall be like the holy Angels; if a life long and healthie, there is eternal health, and healthful eternity; if satiety, we shall be satisfied with God's image when he appeareth; if melody, there shall be a full quire of Saints and Angels singing praises unto God; if pleasure, God will make us drink of the river of his delights; if wisdom, we shall be taught of God; if friendship, we shall love God more then anything, and our neighbors as our selves; if concord, it shall be our meat and drink, to have one mind 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 God's will; if we take pleasure in honor and riches, God will make his good and faithful servants rulers over much, & they shall be the sons of God and heirs of his kingdom: finally, if we desire true security, we shall be so sure that we shall never lose these joys, as we are sure that we would not willingly be deprived of thē, neither will our loving God, who provided for us these joys when we were strangers & enemies, take thē away from us against our wills, being reconciled, and become his friends. In a word, so many and excellent shall these joys of heaven be, that the heart of man shall not be able to contain and comprehend them; for we shall have abundant joy and glory within us, and round about us; and because we cannot compass them, being infinite and incomprehensible, they shall inclose and compass us. Unto which (as some think) our Savior in the parable alludeth; for whereas in this world joy is said to enter into us, because it is not so great but that it may easily be comprehended; he biddeth the faithful servant to enter into his masters joy, because these heavenly joys are so ineffable and inconceivable, that the Saints of God cannot contain them, but are contained, and on all sides compassed and enclosed with them. No marvel then if these joys cannot in this time of ignorance and misery be expressed or conceived, seeing they cannot be comprehended when they are enjoyed; he being infinite and incomprehensible who is the chief cause and object of all our joy. Only they may be darkly shadowed by some earthly similitudes and resemblances which are within the compass of our capacity. As for example, some compare this heavenly happiness, to the state of such an one, as being universal Monarch over the whole world, should enjoy a long, peaceable, and prosperous reign, without any wars, care, trouble or vexation, loving all, and being beloved of all his subjects. Or to an i •• ginarie advancement of a Kings child out of his mothers womb to sit on the throne of the kingdom, not according to the ordinary manner, by degrees, when he cometh to age, but attaining unto age and sovereignty together, and all upon a sudden. Or as if a man should in the same hour lie in a dark and noisome dungeon, hungry, naked, and comfortless, continually expecting a cruel and shameful death, and instantly be advanced to a kingdom, and to the fruition of all delights which it could yield him. Others express them by making a proportionable comparison between the mothers womb, the world, and the kingdom of heaven: namely, that this heavenly kingdom as much exceedeth this world in glory, beauty, & variety of all delights, as the world herein excelleth the mothers womb; in which comparison if there be any disproportion, it is because our heavenly joys being infinite and without the mixture of any misery, do by innumerable degrees excel the pleasures and majesty of the world, more then the world excelleth that dark and close prison of the mothers belly.

By all which it appeareth that these heavenly joys be unspeakable, and in themselves infinite and incomprehensible, but yet in respect of us who shall enjoy them there are (I take it) diverse degrees of them. For whereas in these heavenly joys there are two things to be considered; the first is the cause or object of this joy and happiness; the other the application, comprehension, and fruition of them: it is true in the former respect, one cannot be more happy and blessed then another, because all shall enjoy God, as their summum bonum, and chief good, and those heavenly joys which he will communicate unto them; but in respect of the other, there are diverse degrees, as one more then another is more capable and comprehensiue of this infinite goodness, whereby he is fitted and disposed to a more large and perfect fruition of God, and so becometh more blessed, because he more enjoyeth his summum bonum. Even as diverse 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 never so great; but yet one of them may hold more then another, according as they exceed in bigness and largeness of capacity. And this (as I take it) is clear enough in the Scriptures. In the twelfth of Daniel it is said, that they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars forever and ever. Both which though they be understood of the same Preachers of righteousness which shall convert men to the faith, and therefore there is no comparison made between the wise, and such as convert others, not between the brightness of the firmament, and the brightness of the stars; yet I doubt not, that in both these they are preferred before other men, who have not that excellency of wisdom, and fruits of their ministry; and that it is the meaning of the holy Ghost there to show, that as they excel others in these gifts and fruitful labors, so also they shall excel them in glory and happiness. The Apostle also seemeth to signify this, where he saith, that as there is another glory of the Sun, and another glory of the Moon, and another glory of the Stars, one Star differing from another Star in glory: so also is the resurrection of the dead. Again, our Savior Christ appropriateth this to his Apostles as a special privilege and prerogative in regard of the dignity of their office, their pains, and faithfulness, that they shall sit upon twelve thrones, and judge the twelve tribes of Israel. And the Apostle seemeth to speak of a peculiar crown laid up for him in regard of his extraordinary sufferings and labors. Finally, whereas the Scriptures promise not only eternal life in general to all the faithful, but also special wages and rewards according to their works, and that faithful service which they have done unto God, thereby it appeareth that according to the measure of our graces and obedience in this life, we shall have a proportionable degree of glory in the life to come.

Unto these testimonies we might add diverse reasons; as first, seeing the Lord doth in this world give his gifts and graces in a diverse and unequal proportion, to some a greater, and to others a less measure, it is more then probable that he will accordingly give unto the Saints a diverse measure and proportion of glory and felicity, in the kingdom of heaven, when as he will reward and crown these his gifts according to his gracious and free promises: and this our Savior Christ seemeth to intimate in the parable: where the Lord maketh his faithful servant, who by well using his ten talents had gained other ten, ruler over ten cities; and according to the same proportion, he giveth unto him, who with his five talents had gained five more, the government of five cities. Again, the punishments of the wicked and reprobate shall be diverse in their measure and proportion, according to the quality of their sins; in which respect our Savior Christ saith, that it shall be easier for Sodom and Gomorrah in the day of judgment, then for that city which contemneth the preaching of the Gospel; and for Tyre and Sidon, then for Chorazin and Bethsaida, who were not converted by Christ's doctrine & miracles. For whereas it may be objected, that the reason followeth not, because the wicked are punished for their sins, but the faithful are not saved for their merits, but by the obedience, righteousness, and death of Christ, which equally appertaineth to all the faithful: To this I answer, first, that God hath not only in general promised unto all everlasting life, for the death and merits of Christ, but also that he will of his free grace, and infinite bounty reward men according to their own works which they have done in the flesh; for so the Apostle saith, that we must all appear before the judgment seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Secondly, howsoever everlasting life belongeth to all them who have their part and interest in the death and obedience of Christ, yet for as much as these are diversely applied, by some more weakly, by others more strongly, according to the diverse measure and degree of their faith; so answerabiie these diverse degrees, shall have diverse 〈1 page duplicate〉 〈1 page duplicate〉 rewards, and a different measure of glory fitted unto them: for as all the faithful have their part in Christ, and one and the same Savior equally belongeth to them all, but in respect of the application (howsoever he is truly applied to all) yet all apprehend him not alike, but some weakly by their little faith, and others more strongly by their full persuasion; and according to their strength of apprehension, and diverse measure of faith, bring forth proportionable fruits of good works, godliness, and righteousness in their lives and conversations: so in like manner all the faithful have the same joys of heaven common to them all; but yet in regard that those who have had a greater measure of faith, and other sanctifying gifts and graces on the earth, shall answerablie have a more large & strong apprehension of these joys, and have as it were a greater and more ample capacity to receive and contain them, there shall be diverse degrees of glory and happiness: even as those who are at one feast or banquet, have all the same meat and dainties set before them, but yet have different degrees of comfort and fruition in feeding on them, according to the goodness or weakness of their stomachs; in which respect though all 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 joy in the holy Ghost, there are diverse degrees of grace, holiness, and spiritual joy and comfort, some having a greater, and some a less measure; and therefore the Lord being constant, uniform, and immutable in his courses and proceedings, we may conclude, that he will observe the same tenure in accomplishing and perfecting our glorification, giving unto those a greater measure, and higher degree of glory and happiness in his kingdom, who in this life had the greatest beginning, and largest proportion of grace and sanctification. But against this is objected the parable of the laborers in the vineyard, where all are said to have equality of reward, and the last as well as the first to have received a penic. To which I answer, that the scope of this parable is not to show, that there shall be equality of rewards in the kingdom of heaven, but that God in his inf •• t mercle will give unto those who are called at the last hour everlasting life, as well as unto them who are first called; therefore those who are first called, have no cause to triumph and insult over those who are called last: but hereupon it followeth not, that because they have the same kingdom, glory, and happiness, therefore they shall have the same degree; seeing we may all have the freedom and general privileges of the same city, and yet have therein diverse offices and preferments. Al shall have indeed the same life, glory and happiness, in respect of the object which is the Lord himself and the joys of heaven; but all shall not (as I have shown) have equal application, apprehension, and capicitie in conceiving and comprehending of these objects, by reason whereof one shall contain more joy and happiness then another, though all shall be full and perfectly replenished. Others object, that all shall have the fruition of our summum bonum and chiefest happiness; and therefore if all have the chiefest happiness, none can be superior unto other. Unto which the same answer serveth: for all shall equally enjoy the summum bonum, the object and cause of our happiness; but not in equality, in respect of the application and comprehension of this infinite good and chief happiness, which (as I have said) shall be in diverse measures and degrees. Finally, whereas they object, if some have a greater measure of joy and happiness then others, then they shall want who have not so much as they; and wanting shall not be fully satisfied and contented, but contrariwise shall be apt to envy those who excel them, and to wish their own advancement; all which argue insufficiency and imperfection, from which that heavenly happiness is exempted. To this I answer, that though there be not equality of joy, yet there is sufficiency, seeing everyone shall be filled, and have as much joy and happiness as he can contain or yet desire; and consequently being fully satisfied and contented they shall not envy any superior, or desire to change. For as a lesser por needeth not, nor (if it had reason) would desire, to have as much poured into it, as into a greater, because it is insufficient to contain it, and being full, the over plus would but spill and run over; and as no man, but a glutton, being filled and satisfied at a dainty banquet, would envy his fellow because his stomach containeth more; and none but a fool, being of a low stature would once desire to be appareled in the cloths of a taller mā, but rather such as are fit for his own personage; so every Saint being filled and fitted with a sufficient measure of glory and happiness, is well contented with his estate, and desireth not such a proportion as is unmeet and unfit for him. Again, being fellow-members of the same body, whereof Christ Jesus is the head, we shall be content with that proportion of glory and happiness, which is fit for us in our several places, as being most comely and convenient both for the part it self, and for the whole body; for as the members of the natural body are contented with their own beauty, proportion, and place; because if they should be greater or lesser, higher or lower, or not themselves, but the same with others, or finally any other way disposed, then as they are in their own nature and creation, it were unto themselves a deformity, and would make the whole body monstrous; and therefore the hand or foot, desire not to be the head or heart, nor envy unto them their greater honor and dignity: so the members of this heavenly body, are contented with that they are, and desire to be no other, nor envy their superiors in glory, their greater advancement; because all have received such a measure of glory as is most convenient and comely, both for themselves, and for the glorious perfection of the whole body; and to be higher or lower then God's wisdom hath disposed of them, would but deform and disgrace the whole, and every several part. Finally, though there be inequality of glory, there can be no discōtent in any, because he hath not so much, nor envy towards another, because he hath more; seeing like the members of the same body they receive their greater excellency and perfection, not for themselves alone, but for the good of all their fellow-members, and of the whole body: and moreover, because through that perfection of love which shall be amongst them, they shall communicate with one another in all their happiness, rejoicing as much in their glory and felicity, as in that which they themselves have received; therefore there can be no place to envy or discontent.

CHAP. VIII.

That heaven is a place most glorious; and of our blessed society with the Saints, Angels, and our Savior Christ.

ANd thus have I (though but in dark manner) described the joys of heaven, both which concern the excellent condition of our own persons, and also those things which are about us. Unto which we may now ad the excellency and glorious beauty of the place where, and of the society with whom, we shall enjoy all this happiness. And first for the place of our happiness, it is not the earth, air, or firmament, wherein the stars are fixed, but the heaven of heavens, or the supreme and highest heaven, into which Christ as he was man ascended, and so was made higher then all the visible heavens, as the Apostle speaketh; which is also that which the Apostle Paul calleth the third heaven, into which he was taken up. Howsoever some think that after the resurrection, the blessed saints shall not be confined to any place, but have the use both of heaven and earth for their habitation, in both which they shall enjoy the presence of God, and all divine and heavenly happiness. The which their opinion they ground upon those places of Scripture, where it is not only said, that there shall be new heavens and new earth; but also that therein shall dwell righteousness, that is, the holy and just who shall execute righteousness, and that the saints being made kings shall reign upon the earth. But concerning this point I can determine nothing; only let us know this to our joy and comfort, that wheresoever the situation of this seat of blessedness shall be, it is certainly most glorious and maiestical. Neither must we think that the Lord hath only provided for us goodly and rich furniture, but also stately palace • and glorious mansions. For if earthly kings will have habitations answerable to the greatness of their majesty, wherein they keep their chief residence; then how glorious and full of stately majesty is this heavenly palace, which is the chief seat of the King of kings, where he communicateth himself to his chief nobles and courtiers, the holy Angels, and blessed Saints? But hard and impossible it is to describe in a lively manner, the excellency and stateliness of this glorious mansion, and city of the saints, in all the particulars thereof; only this we may conclude, that it is; first, of most large and almost infinite extent and circuit, seeing it is to be the seat and habitation of innumerable Saints and Angels, unto the majesty whereof is required that it be most ample and spacious, that they may have liberty and room enough. For as it is one part of the wicked's disgrace and punishment, that they shall be thrust together in a strait room, and like stinking tares and noisome weeds be crushed together, and tied in bundles that they may be cast into the fire: so contrariwise it is more then probable, that the seat of the blessed is most ample and spacious, that so it may be the more glorious, stately, and magnificent. And this appeareth also by evidence of reason: for if the visible heavens be so many and innumerable degrees greater then the earth; then how much more ample and spacious is the heaven of heavens, which doth inclose and compass them; as they do the air and earth? Secondly, we may be assured that this place is most holy and pure, seeing it is the seat, not only of the holy Saints and Angels, but also of the Lord, who is holiness it self. For if that place of his temporal and momentary presence, when as he appeared unto Moses, was holy; how much more holy are the heavens, which is the place of his continual residence? In respect of which purity and holiness it will not admit of any impure guest; for as it is said, no unclean thing shall enter in thither, neither whatsoever worketh abomination and lies. Finally, we may be assured though we cannot describe it according to it worth and excellency, that it is a place most glorious and majestical. For if the Tabernacle when God gave some such visible signs of his presence, as the people in their frailty and mortality were capable of, was filled with glory; how full of glory and majesty are the highest heavens, where God keepeth his chief residence, and manifesteth his glory and greatness, in a far greater measure to his Saints and Angels, which are incorruptible and immortal? And this royal excellency being in it self ineffable and inconceivable; the Apostle describeth according to our weak capacity, by such visible and earthly things as are most precious and glorious. And first he saith, that this new Jerusalem and city of God, is full of God's glory, and her shining like unto a stone most precious, and as a Jasper stone, clear as crystal: that it hath a wall great and high, and twelve gates, and at the gates twelve Angels; that it is both in length and in breadth twelve thousand furlongs; that the building of the wall of it was of Jasper, and the city of pure gold, like unto glass, clear and transparent, pure and glorious: that the foundations of the wall of the city are garnished with all manner of precious stones: the first foundation of Jasper, the second of Sapphire, the third of Calcedonie, the fourth of an Emerald, the fifth of a Sardonyx, the sixth of a Sardius, the seventh of a Chrysolite, the eight, of a Beryl, the ninth of a Topaz, the tenth of a Chrysoprasus, the eleventh of a Iacynth, y ^e twelfth of an Amethyst. That the twelve gates were twelve pearls, and every gate of one pearl, and the street of the city pure gold, and like shining glass. All which if it be to be understood (as some would have it) of the glory of the Church here on earth, when as Jews and Gentiles shall be joined together before the coming of Christ to judgment; it is no less forcible to prove that the heaven of heavens is a place most glorious; for if there be such glory, beauty, and majesty in the Church militant, how innumerable degrees shall it be increased and enlarged in the Church triumphant? if there be such excellency to be seen on earth, what shall we think of the heaven of heavens? And surely, if these outcases of this emperial heaven, the starry firmament, daily subject to our view, be so glorious? how much more maiestical is that place reserved for God's saints? If the roof of our prison and earthly habitation be so curiously vaulted, and so richly garnished and bespangled with bright shining lights, and beautiful stars; what workmanship, what majesty, and incomparable excellency may we expect in the palace of the great king, and the heavenly habitation of the Saints and Angels? If the very porch and first entry be so stately and glorious; how full of majesty, beauty and glory, are the chief rooms, and the presence-chamber of this great and glorious monarch of heaven and earth.

Unto this glory and happiness of the place, we may add that felicity, joy and contentment which we shall take in our company; for first, we shall have the society and fellowship of the Saints and blessed Angels, according to that of our Savior Christ, many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. And because there shall be perfect love and charity among us, everyone loving another as themselves, and rejoicing as much in their happiness and felicity as in their own; hereof it will come to pass that according to the innumerable number of the Saints and Angels, so infinitely shall our joys be doubled and redoubled; and that which one hath not of this glory and happiness in himself, because he is not capable of it, he shall enjoy it through his perfect love in the rest of this holy and heavenly society; they being mutually one to another storehouses and treasuries of these everlasting joys, to keep for their use and comfort, that which themselves cannot contain and comprehend. So that this joy of love and perfect charity, shall infinitely exceed all other heavenly joys which belong peculiarly unto any one; seeing thereby everyone perfectly enjoyeth all the happiness and blessedness of the whole society of the Saints and Angels, whose glory as it is most excellent, so their number numberless. Now if these heavenly joys be so unspeakable and so incomprehensible in everyone, that he can scarce contain them, how shall we be ranished with joy and delight, when we shall communicate in the glory and happiness of so great a multitude? And if there be such joy and sweet content on earth, whilst two or three living in all prosperity, dearly love one another, who notwithstanding love imperfectly, and spend the least part of their time in their mutual fellowship with their beloved friends; what infinite joy and rejoicing shall there be, when all the saints shall be joined in their hearts with the bond of perfect charity, and in their persons in a near fellowship and society, never again to be separated and divided? Neither shall here (as in the earth) propriety unto these spiritual joys, and heavenly treasures be any cause of difference, by reason that the ones having them, is the cause why others want them; seeing all these invaluable riches, and unspeakable happiness shall lie out in common, for the use and comfort of all the inhabitants. And as all shall jointly enjoy this kingdom of glory in an holy communion, so everyone shall enjoy it wholly to himself; even as the sun serveth for the use and benefit of the whole world; & yet everyone endued with sight enjoyeth it wholly, as though no other were partner with him. And therefore because the ones having of this heavenly joy and blessedness, is so far from hindering of another, that contrariwise through that communion and perfect love which is amongst them, everyone enjoyeth another's happiness, and so by this fellowship hath his joys infinitely multiplied; from hence will spring unspeakable joy in one another's love, and inconceivable love by reason of this joy.

But here it may be demanded, whether in this heavenly society, we shall know everyone their earthly friends, kindred and acquaintance. To which I answer, that it were better if we would learn to know, and to be assured, that we our selves shall be happy members of this heavenly society; for what will it profit a man to know, that the Saints shall have this knowledge one of another, if he be ignorant of the means whereby he may come to be in this number? Secondly, I answer, that if this particular knowledge, which here we so much desire, would after that manner which we desire it, any whit advance our joy and heavenly happiness; then most certainly we shall attain unto it, and shall every man know his near & dear friends, as wife, husband, father, mother, sisters, brethren, children, and familiar acquaintance, seeing nothing shall be wanting to that felicity and blessedness, which may make it perfect and complete; and contrariwise if it will not, we have no reason greatly to desire it. Finally, I answer more plainly and directly, that in the heavenly joys, we shall all know, and knowing love one another, but yet not after a carnal and worldly manner. The former point is more then probable; for being plentifully endued with God's spirit, and having thereby our minds illuminated with all knowledge and spiritual wisdom, we shall be enabled to know, not only those who have been formerly of our acquaintance, but even strangers, whom we never saw. For if Adam before the fall, had his mind so enlightened with wisdom and knowledge, that he knew Eve, and from whence she came, at the first sight; and if the Apostles accompanying Christ in his transfiguration, and having but a small beginning, and a little taste of their glorification, were able thereby to know Moses and Elias, whom they had never seen: And (as some add) if Dives (as it is in the parable) knew Abraham, and Lazarus in his bosom in so great a distance; then how much more shall they, who are perfectly glorified, and endued with all knowledge, through the illumination of God's holy spirit, know all their friends and kindred, with whom formerly they have been acquainted? But yet this knowledge, both in respect of the cause and manner thereof is not worldly and carnal, neither shall we know them by their outward shape and favor; for this is impossible, in regard of the great difference between a body mortal, and immortal, earthly and glorified, which, as I said, shall be freed from all blemishes and imperfections, either of age or stature; nor by the help of our natural memory, which in such length of time, and greatalterations, which in the mean time shall happen, must of necessity fail us; but by that divine illumination of God's spirit, which maketh acquaintance and strangers all alike known unto us. In both which respects, the Apostle Paul saith, that from henceforth we know no man after the flesh; yea, though we had known Christ after the flesh, yet now henceforth know we him no more. Whereby is meant, that the knowledge which we have one of another, is not in outward and worldly respects, but divine and spiritual, as we know them in Christ, by the enlightening of the spirit. And the like also may be said of our love towards them, which shall no more be, in regard of our earthly kindred, acquaintance and friendship, all which shall be abolished, but in respect that they are the members of Jesus Christ, copartners of the same joys, and fellow members united one to another by the same spirit. Neither shall we more rejoice in the society of our earthly kindred and acquaintance, or better love them in these earthly respects; for this would not augment and increase, but diminish and detract both from our love and joy; seeing this shall be the perfection of them both, to be towards all in the highest degree, loving and rejoicing in the happiness of everyone of God's Saints, much more then the tenderest mother can love her child, or wife her husband, and as much as they love themselves, and rejoice in their own happiness. And if there be then any difference in our love, it shall be in divine and spiritual respects, even as our love shall be divine and spiritual, namely, as we shall more love them, who have greatest excellency of gifts, and measure of glory, having a more perfect apprehension of God, and that heavenly blessedness, and the greatest proportion of that holy spirit, which shall be the bond of our union, and cause of our love.

But as we shall have knowledge of all the blessed Saints, and loving them as our selves, shall have great joy in their society: so especially shall we know our Savior Jesus Christ, loving him above all the rest, yea, and more then we love our selves, and taking inconceivable joy in that union and communion, which we shall have with him, in all that glory and happiness, wherein he shall be far preferred before all the sons of men. Of this special knowledge of Christ, himself speaketh. Father (saith he) I will that they which thou hast given me, be with me, even where I am, that they may behold my glory which thou hast givē me. Yea, in this knowledge of him, he placeth a chief part of our heavenly happiness, saying, that it is life eternal, to know God, and whom be hath sent • esus Christ. Of which happiness, holy Job assureth himself, where he saith, that he was not only sure that his Redeemer lived, but also that he should see and behold him with his bodily eyes. By which knowledge of Christ, and fellowship with him, we shall have inestimable joy and comfort; for if John the Baptist sprang for joy in his mothers belly, at the presence of Christ in his first conception; if his earnest desire to see Christ in the flesh, made old Simeon wish the prolonging of his life; and having obtained his desire, and seen Christ his salvation, was most willing to depart in peace: If the eyes of the disciples were blessed by Christ's own testimony, because they had seen that, which many Prophets and Kings had desired to see, and yet could not, to wit, the Savior of the world clothed with our human nature, and but in the estate of a servant, despised of men, and contemptible in the world: And finally, if Peter, James, and John, seeing but some small sparks of his glory and majesty in his trans • iguration, were so ravished with delight, that setting aside all worldly desires, they wished only the continuance of this joy; then what inestimable pleasure, comfort, and rejoicing shall we have, when we shall continually behold our Savior Christ in his glory and majesty, adorned in his kingly attire, accompanied with his blessed Saints and Angels, and sitting at the right hand of his Father, like a triumphant conqueror, having subdued and trodden under foot all his and our enemies? especially considering that we shall not be bare beholders only of his glory and happiness, but shall communicate with him, as members of his body, in all his joys, and be made partakers of all his glory. O what ravishing joy shall then possess our souls, when as we, who have long been contracted to our Lord and husband, shall see that blessed time come, when we shall have that royal marriage between him and us solemnized in the presence of God and his holy Angels, and shall have the fruition of him, and all his happiness, when as we shall not be able to determine, whether the glorious majesty, or the unmatchable love of our dear husband shall exceed one the other? What delight and comfort shall we then feel, when we poor contemptible members, base, and inglorious in the world, shall be united to our most glorious head, Jesus Christ, and by virtue of this union with him, shall also be glorified, and communicate with him in all his felicity, and heavenly joy? O how shall at this day our hearts and souls be able to contain that pleasure and delight, when we shall have so near society and fellowship with our blessed Savior and Redeemer, who hath loved us so dearly, that when we were bankrupts to God's justice, he became our surety, and discharged our debt to the utmost farthing? when we were enemies, he wrought our reconciliation; when we were condemned, he procured our pardon; when we were the slaves of sin and Satan, he powerfully redeemed us; and when we were in the state of condemnation, and the very firebrands of hell fire, he brought us into the state of salvation, and made us the sons of God, and coheirs with him in all his glory and heavenly happiness. All which he effected by humbling himself to the state of a servant, when he enjoyed with his Father all glory and majesty, and by suffering miseries and afflictions, hunger, weariness, grief, and worldly contempt skornings, revilings, buffetings, scourgings; and finally, that sharp and shameful death of the cross, and his Fathers heavy displeasure, much more bitter and intolerable then all the rest of his bodily sufferings. O how then shall we rejoice in his love, and in loving him again, for all his grace and goodness extended unto us?

CHAP. IX.

Of the fruition of God, and of those unspeakable ioyas which will arise from it.

ANd thus have I shown what inestimable joys are prepared for the Saints, both in respect of the things within them, and without them; all which, though they are so great, that the heart of man cannot possibly conceive them; yet are they all but little or nothing, in comparison of that incomprehensible joy and happiness, which we shall have in the fruition of God himself, infinite in all goodness and perfection; whereby we shall forever enjoy his presence, behold his face and glory, and be united unto him in a blessed & holy communion, that so he may become all in all. Which joy being like the author and object thereof, infinite and incomprehensible, it is not to be expected, that I should in the least measure, as it is in it own nature, express it; seeing in regard of it infinite perfection, the heart of man cannot conceive the least part thereof, much less his tongue or pen utter it; only I will content myself to have shadowed it out in some dark manner, and to discover it by the light of the word, as it were a far off, expecting the full revelation thereof in the great day of God's appearing. First therefore we are to know, that as God is the chief author and cause of all our happiness, electing us to eternal life before the world was, creating us unto glory, and graciously affording unto us all the means of our salvation; so also he is the chief object, and (as it were) material cause, and substance, of all our joy and happiness. And (as one saith) it is he, both which crowneth us with a glorious crown, and is also himself this crown of glory; it is he that promiseth, and who is also that which is promised, he is the rewarder, and he also is our reward. And finally, he giveth unto us heavenly happiness and blessedness, and is also this blessedness and felicity it self. And thus the Lord promiseth unto Abraham, not only that he would reward him greatly, but also that he himself would be his exceeding great reward. And holy David in many places calleth the Lord his life, his light, his glory, his strength, his portion, and the lot of his inheritance: and finally affirmeth, that when he should appear, he should be thoroughly satisfied with his image, because in his presence is fullness of joy, and pleasures at his right hand for evermore. To which purpose one saith, that it shall be our reward to see God, to live with God, to live of God, to be with God, and to be in God, who shall be all in all; to have God, who is the summum bonum, and chief good; for where the chief good is, there is the chief happiness, the chief pleasure, true liberty, perfect charity, eternal security, and secure eternity; there is true gladness and rejoicing, perfect knowledge, all fullness, and all blessedness; there is peace, piety, goodness, light, virtue, honesty, the joy of continual mirth, sweetness, life eternal; glory, praise, rest, love, and sweet concord. And this (namely, that God is our summum bonum, and chief happiness) the very Heathens themselves from time to time have confessed and acknowledged, as it were easy to show, had not that ornament of true nobility, & excellent instrument of God's glory, by his learned labors shown this at large, and saved me this labor.

Now as the Lord is our reward and the perfection of our joy and happiness; so we are further to know, that above all other rewards he is most excellent; and of all other joys, by infinite degrees most delightful; for whereas other joys in heaven exceedingly please, it is he alone that can fully content us: whereas others are inestimable and of great worth; it is he only who is all-sufficient, and being infinite in all goodness and perfection, doth give unto us full contentment, and complete happiness. And this is that which he himself saith unto Abraham; I am God all-sufficient, walk before me and be thou upright: and hereof it is, that having promised in the Revelation to him that overcometh, that he shall inherit all things, he showeth how he shall be made thus complete, saying, I will be his God, and he shall be my son. And indeed how can he want light, that hath this Sun of righteousness still shining upon him? how can he lack warmth, who is continually heated with the flames of this divine love? how can he thirst, who hath this ever-springing fountain which yieldeth streams of the water of life? And in a word, how can he want any good who enjoyeth the chief goodness, in whom all virtue, knowledge, and whatsoever goodness can be named, or desired, are most absolute, and in all fullness and perfection? For (as one saith) his divine beauty the Angels wonder at, by his power the dead are raised, of his wisdom there is no number, or measure, whose kingdom knoweth no end, whose glory cannot change, whose light so obscureth the Sun, that in comparison thereof it is but darkness; who in sweetness so far exceedeth honey, that being compared, it is as bitter as wormwood; whose face if the damned souls could behold, they would feel no punishment, no grief or heaviness; whose presence would change hell it self into a paradise of pleasure and delight. Whereby it appeareth, not only that God is the chief and supreme cause and object of all our felicity and blessedness in the kingdom of heaven; but also that he is all-sufficient to make us perfectly happy, as being our summum bonum, infinite in all goodness and perfection. Now further we are to know, that the fruition of this God all-sufficient, and our chief and supreme good, is that which we call blessedness, and our heavenly happiness. Of which fruition of God, there are made three degrees, or diverse manners: First when we enjoy God in his creatures; in them seeing and understanding his wisdom, power, and goodness, in his creating, preserving, governing and disposing of all the creatures in heaven and earth most wisely, mightily, and graciously. To which purpose the Psalmist saith, that the heavens declare the glory of God, and the firmament showeth the work of his hands: and the Apostle Paul more plainly affirmeth, that the invisible things of God, that is, his eternal power and God-head, are seen in the creation of the world, being considered in his works. Secondly, we are said to enjoy him in our selves, and that diversely in respect of the diverse faculties of our souls, as in our understandings, when they are enlightened with the beams of his wisdom, and divine knowledge, whereby we are enabled to know him, and our selves, together with his will and works; in our wills and desires, when he replenisheth them with perfect justice and righteousness, whereby they are made conformable to his will (in which sense they are pronounced blessed, who hunger after righteousness, because they shall be satisfied ) and enabled to refuse that which God disliketh, and to choose that which he loveth. Finally, we enjoy him in our heart and affections, when as loving him above all, and wholly depending upon his power and goodness, we attain unto peace and tranquility of mind, and are replenished with all joy and delight: in which respect we shall be most happy, when as our knowledge cannot puff us up, by reason of our righteousness, nor our righteousness be distasteful and troublesome by reason of our joy. And lastly, we are said to enjoy God in himself, which of all the rest is most pleasing and delightful; when we shall know him in his persons, nature, and attributes, not as in this life darkly, and through a glass, but as the Apostle speaketh, face to face: for this (as our Savior saith) is eternal life to know God, and whom he hath sent Jesus Christ. Neither shall this fruition consist in a bare knowledge of God the Father, his Son; and holy Spirit, but in that communion which we shall have with them, whereby they will become unto us all in all, as we shall see hereafter. And that not in a party, or imperfect communion, whereby every of the Saints, should have their share in this blessed fruition; for God is a most perfect and indivisible essence, so that they who enjoy him, enjoy him wholly, without any sharing and division. For as on the earth, everyone totally enjoyeth the light of the Sun; and as a speech made among a multitude, is not divided by words and syllables, but is wholly and entirely received of all the hearers: so much more may our God whose essence is most simple, pure, indivisible, and omnipresent, not filling one place more then another with his presence, but all alike, whether they be near at hand, or more remote; communicate himself to be enjoyed totally and wholly, of all, and every of the blessed Saints.

By all which it is clear and manifest, that howsoever there are innumerable and inestimable joys in heaven, yet the fruition of God is the chief, and the perfection of them all; with which alone, without all the rest we should be most perfectly blessed, and without which, though we had all the other, our happiness should be maimed and imperfect: for enjoining God infinite in all perfection, our hearts and souls shall be fully satisfied and replenished with joy, and (as one saith) he is too too covetous, who is not sufficed with the fruition of God; and without him, though we had all other joys of heaven and earth, there would still remain an emptiness in the soul, which would keep v • from full contentment, and make us still seek after more happiness. Concerning the former; how can it be, but there must needs be perfection of joy, where God himself our chief goodness shall be enjoyed? for if the beauty of virtue, being beheld and well discerned, would (as one saith) stir up in us, a wonderful love and admiration of it; how much more will the sight and fruition of God do this, who is the fountain of all virtue and goodness, infinite in all glory and perfection? If the Queen of Saba thought Solomon's servants happy, because they always stood before him, and heard his wisdom; how much more blessed are they, who enjoy God's presence for evermore, who being a boūdlesse ocean of wisdom, from which those little drops distilled, can never be dry, but shall continually have rivers and streams of divine prudence flowing from him? If Moses attained unto an extraordinary measure of joy and happiness, when he was admitted to see God's hinder parts, and some small beams of his infinite glory and majesty; how happy and blessed shall we be, when we shall be admitted into his glorious presence, and continually see him face to face? If we so much desire to see, and see with joy and admiration, men who are excellent in any kind, as those who are exceeding wise, valorous, strong, beautiful, learned, or endued with some extraordinary parts, although they be but maimed and imperfect; then how shall we be ravished with joy and holy wonder, when we shall both see and enjoy God himself, in whom all excellencies do concur, and that infinitely and in all fullness and perfection? If we could find a man in whom the graces and good parts, not only of all other men, but also of all the rest of the creatures, fully concurred, as the faith of Abraham, the piety of David, y ^e love of Jonathan, the wisdom of Solomon, the beauty of Absalom, the strength of Sampson, the sweetness of odoriferous flowers, the brightness of the Sun, &c. who would not admire his excellency, and think himself happy, if he might enjoy his love & company? but all the goodness, beauty, excellency, and perfection of all the creatures joined together, is nothing in comparison of that, which we shall see and enjoy in our all-sufficient Creator, they being all but little drops of this ever-springing fountain, small sparks of this great flame, & less thē a grain of sand, in comparison of the whole earth & heavens: seeing he hath in him all beauty, glory, & goodness, which they have but in small portions; he hath y ^t in all perfectiō, which they have imperfectly, and in some little degree; & infinitely above all measure, whereas they have it but in their measure and proportion. Whereof it is that what excellencies and good parts are ascribed to the creatures (as we say in the concrete) as being properties and qualities of their nature & substance, they are all attributed unto God in the abstract, as being his very nature it self, and of his essence & being; so the creatures are called good, but the Creator goodness it self; man is said to be wise, holy, just, loving, when as he hath these graces & virtues imparted unto him; but God is wisdom, holiness, justice, love, not receiving them from any other, but having them eternally in his own nature and being. In which respect it is said, that there is none good but God: that he is only wise: that there is none holy as the Lord, yea none besides him: because none are so in their own nature, and from themselves; but what they have, they have received it from God. From whence we may conclude, that if there be any beauty, excellency, goodness and perfection in the creatures, it is infinitely more in the Creator, from whom they first had it: for if he could without impairing of his own excellency and substance, impart unto his creatures, such goodness, beauty, and perfection, by his sole word, making them of nothing such as they are, and enriching them with so many good parts and properties, without impoverishing himself, or abating any whit of his own store; how glorious, how gracious, how beautiful and infinite in all persection is he in his own nature and essence, which wanteth nothing, though he have made his creatures to abound? To this purpose the author of the book of Wisdom saith: that though they had such pleasure in the beauty of their idols (as the Sun, Moon, and rest of the creatures) ye • should they have known how much more excellent he is that made them: for the first author of beauty hath created these things; or if they marvelled at the power and operation of them, yet should they have perceived thereby, how much he that made these things is mightier: for by the greatness and the beauty of the creatures, the Creator being compared with them may be considered. For if the singular parts of beauty and goodness, being divided and disperfed amongst the creatures, be so lovely and delightful; then what admirable love and delight shall we have in the chief goodness, in whom alone they are contained, compacted, and infinitely surpaffed and excelled? if life created be so pleasant, how much more is life the Creator? if health be so sweet and comfortable, how much more is he that made health? if wisdom be lovely, consisting in the knowledge of things created, how infinitely lovely is that wisdom, which hath created them all of nothing? Do we therefore love beauty in the creatures? we shall see it infinitely redoubled in the Creator, from which crystall fountain these little drops have flowed. Do we love virtue and goodness in men? they are infinite in the God of virtue and goodness. Do we delight in wisdom? he is the God of all wisdom and knowledge, from which great light, men have received these little sparks. Do we desire honors, riches, and pleasures? why he is the God of all glory, who satisfieth and filleth all with his hidden treasures; and in his presence is fullness of joy, and at his right hand pleasures for evermore. In a word, whatsoever is good, pleasant, and desirable in all the creatures, it is conjoined and by infinite degrees surpassed in the Creator, from whom they have had all their excellency, without any diminution of his fullness and perfection.

And thus it appeareth, that the perfection of our happiness consisteth in the fruition of our summum bonum, and supreme good, which when we enjoy, we can want nothing, and wanting him, can never be satisfied with all other good. For the heart and mind of man is of such large capacity, that nothing can fill it but he who being infinite did first make it. And because God alone is our summum bonum, and the supreme end of all our endeavors and desires; therefore if we should enjoy all the world, and could engross all the pleasures of heaven and earth, we should not rest satisfied and contented, because we have not attained unto our end, and that chief and supreme good at which we naturally aim in our desires. Again, seeing none are blessed, but those who are perfectly satisfied and contented, and none thus satisfied, but they who enjoy God, their summum bonum, who, as he freeth them from all evil, so also he replenisheth them with all good; therefore without this fruition of God, though we should have never so much good, yet we should not attain unto full happiness and felicity. So one saith, that whatsoever is less then God, though we should receive it for our reward, we should yet desire more, and they who have not their desires satisfied, have not attained unto fullness of joy. And therefore he concludeth in another place; that whatsoever is present when God is absent, is not sweet and comfortable; and that he did not desire any, or all those things which God hath given, unless he who gave them, give himself also. So that we may say with David: Whom have I in heaven but thee? and I have desired none in the earth with thee: and conclude with him, that they are truly blessed, not who abound with worldly plenty and prosperity, but who have Jehovah to be their God.

CHAP. X.

Of the vision and sight of God, and of that communion which we shall have with him.

ANd thus have I generally shown that God is the supreme cause and main object of our heavenly happiness, and that as in the fruition of him consisteth our chief blessedness; so without him we can never attain to true and complete felicity. In the next place let us somewhat entreat of the special parts of this fruition; which consist either in the vision, sight, and knowledge of God, or in that communion which we shall have with him. Concerning the former, we are said in heaven to enjoy the vision of God, and to see him, when we have not only in our understanding such a perfect and clear knowledge of him, his nature, attributes, person, will, and works, as the creature is capable of, but when as thus knowing him, our hearts and affections do adhere unto him, in most servant love, rejoicing in, and praising him, and conforming our selves in all things according to his will. Neither are we to conceive, that this vision is a bare and naked sight and knowledge, but such as is apprehensive and operative, both in our affections and actions. For so these words of sense and knowledge do usually in the Scriptures signify, not a bare sight alone, and naked knowledge, whereby the object 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 do follow and accompany this sight and knowledge. So David professeth that he believeth to see the goodness of the Lord in the land of the living: that is, to have the benefit and fruition of it. And Christ saith, that he who believeth not, shall not see life; and contrariwise, that the faithful shall not see death; whereby is meant, that they should not taste the joy of the one, nor these the punishment of the other: and elsewhere, that his sheep hear his voice, that is, believe and obey it, in their heart, affections, and conversation. And thus also we are said to see God, and to know him, not only when in our understandings we conceive some bare notions of his nature and attributes, but also when we apprehend and receive him into our hearts, souls, and affectines, and enjoining him, do rejoice in his fruition. Whereby we understand, not only what this heavenly vision is, but also what is the chief object thereof, namely, the Lord himself, his nature, persons, glory and majesty. And this is signified by the seeing of God's face, of which the Scriptures make mention. Thus the Psalmist saith; I will behold thy face in righteousness, and when I awake I shall be satisfied with thine image. So it is said, that the faithful shall see God's face, and his name shall be written in their foreheads: and the Apostle John affirmeth, that we shall see him as he is. In this life, as we do receive the first fruits of our glorification, so answerablie we have a vision and sight of God; but it is (as the Apostle speaketh) dark, as though it were through a glass; and that either as we see the wisdom, power, and goodness of God shining (though dimly) in the glass of the creatures, which is our natural vision and seeing of him, common unto us with the Gentiles and Heathens: or that symbolical sight and vision, when as we have some small glimpse of his glory, by some signs, shadows, and dark resemblances; In which kind Moses is said to have seen God's hinder parts, that is, some small signs and appearances of his glorious presence; and Isaiah affirmeth, that he thus saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the Temple, and the Seraphims stood upon it. Or finally, the vision of faith, whereby we see God in his word, not only described unto us in his attributes and persons, but also in that lively image of his Son, in whom the glory of the Father shined, both in his heavenly doctrine, and most powerful miracles. In which sense Christ saith to Philip, he that hath seen me, hath seen my Father. But in the life to come we shall see God face to face: that is, with a clear and manifest knowledge, and not in dark glasses, shadows, and resemblances: but as he is. Not that we shall behold him in his full quantity 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 wisdom, power, goodness, justice and the rest (all shadows and veils being taken away) much more perfectly & clearly then Adam did before his fall. For as we know men by their faces, and are able thereby to distinguish them from all others; so by that sight of God, whereby we shall with the clear eyes of our understandings know his substance, nature, and attributes, we shall be able not only to know him in himself, but also to distinguish him from all the creatures. Whereby we are not to conceive that our knowledge of God in this life, and in the life to come shall be diverse in themselves, and differing in their substance and essence, but only 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. Whereby he signifieth, that this knowledge of God in this life, is a part and beginning of the other, and not of a diverse kind and different nature. And that we know and understand as children: whereby is meant, that as children have but a weak and imperfect knowledge, whereby they do but after a childish manner conceive of high matters, as of kings, empires, foreign countries, State affairs, when they hear their parents talking of them, sometimes imitating them in their words and discourses, and not clearly understanding what they say; but when they come to riper age, they have, in substance indeed and nature, the same understanding and knowledge, but in far greater growth, perfection and excellency; even as they have being men; the same bodies which they had in their infancy, but much more strong and perfect. And as we see the same sun, with the same eyes, and after the same mane • , through a thick mist or cloud, which we do in a clear day, though much more obscurely and imperfectly: so shall we with the same understandings, see the same God, after the same spiritual manner in heaven, as we do on the earth, but yet in respect of the measure and degree, with much more excellency, clearness and perfection. For here we fee God and conceive of the joys of his kingdom, after a simple, weak, and childish manner, speaking of them as we have heard and read in the word of our heavenly Father, and not perfectly understanding what we say, because wanting experience and perfect understanding of that which we discourse of, we are notable to comprehend it. But in the life to come we shall see God face to face, and know him as we are known, that is, clearly, experimentally, substantially, and essentially, without any dark riddles or shadows of obscurity; without which vision and knowledge there could be ho perfection of happiness. For then alone are we truly blessed, when as we have our wills and all our desires thoroughly satisfied; but it is impossible that we should be thus satisfied and contented, unless we be filled with this divine nature, in our understandings apprehending, and with our wills, desires, and affections, loving and embracing this most perfect substance, and divine essence; seeing (as I have said) their capacity is so large, that nothing but an infinite goodness can fill and satisfy them. Neither is it possible that our minds should be contented and at quiet, when as we see many excellent effects, and do not know the more excellent causes, and when as we behold and know the beautiful creatures, and are ignorant, or not thoroughly acquainted with the Creator himself, of infinite more beauty and perfection.

Whereby we are not grossly to conceive, that we shall see God's nature and substance with our bodily eyes; for he is spiritual and they corporal; but with the spiritual, and pure eyes of our minds and understandings shall we behold this pure, perfect and spiritual substance; neither can (as one saith) the essence of God be seen with corporal eyes, for then should he be also corporal, and visibly circumscribed in a space or place, and not incomprehensible and omnipresent, but diuisible and circumscriptable: but the invisible God is seen inuisiblie, that is, by that part of our nature which is invisible; to wit, a pure and undefiled mind or soul. Notwithstanding though we cannot see God essentially with our bodily eyes; yet shall we accidentally behold him in his visible creatures, in whose glorified bodies, his glory, wisdom, and power shall clearly shine. And though we cannot see the Deity or divine nature, because in it own essence it is spiritual and invisible, yet shall we see God, in that lively image of his son and our Savior Jesus Christ, who is God and man. In which sense Job saith, that he shall se • God in his flesh, that is, Christ Jesus his redeemet, and in him as his perfect image and lively picture, in whom all the fullness of the Godhead dwelleth bodily, as the Apostle speaketh, shall we see the Father and his holy spirit. And as we cannot in this life see the substance and essence of our souls 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 visibly and sensibly see the invisible and incomprehensible God in his own spiritual nature and being; yet may we behold him in his creatures, exercising in them his wisdom, power, and goodness, especially in that lively character, and perfect pattern, his son Jesus Christ. But our chief vision and knowledge of God shall be spiritual in our soul, mind, and understanding, wherewith we shall clearly behold God's essence and nature, in all his attributes and perfections, and also his persons, conceiving the great mystery of the Trinity, the Father, Son, and holy Spirit, in the Unity of their most simple and undivided nature; and clearly knowing the eternal generatiō of the Son by the Father, & the proceeding of the holy Spirit, and what distinction and difference there is between them. Then shall we know how all things in God are one and the same (except only the relation of the persons one to another) and that there is no diversity of faculties, but one pure and perfect essence, nor his wisdom, goodness, justice, 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 understand how God is wholly everywhere, & yet without place, great without quantity, & good without quality. Then shall we know those great mysteries of Christ's two natures conjoined in the same person in the hypostatical union, and of the union of our bodies with our head Christ, by the same spirit dwelling in us; whereby we become flesh of his flesh, and bone of his bones, though we be far remote the one from the other; then shall we be acquainted with the causes of God's eternal counsel in our election, creation, redemption, & in the gathering and governing of his Church, with all other his works of wonder. Then shall we know the spiritual substances of Angels, the nature, essence, & beginning of our own souls; together with the hidden forms of other creatures. In a word, every mystery or secret whatsoever which is profitable, and the knowledge thereof by us desired, shall there be understood of us; seeing blessedness consisteth in full contentment, and we cannot rest quiet & content, unless our desires be perfectly satisfied. Al which excellent and bottomless mysteries shall not grow stale and common unto the Saints as soon as they have conceived them, but forever remain new and wonderful; neither shall they procure in the beholders less admiration and wonder after many thousand years beholding them, then at their first illumination and acquaintance with them. So that being illuminated with that divine light of God's holy spirit, we shall not only see God, but by him his works and creatures; and as in this life we see God in the creatures, so in the life to come, we shall see the creatures in and by God; for then he alone shall be our sun which shall give us all our light, as the holy Ghost speaketh. And as in this world wherein things are sensible, we have our power of seeing the creatures from the benefit of the sun enlightening the air, and the object, that we may behold and discern it; so God the intelligible sun of the world, with the beams and light of his holy spirit, doth so illighten the minds of the blessed, that thereby they are enabled to see his own face and essence, will, and counsels, with open and clear view, and also his creatures and works of wonder which he hath made for our delight and admiration, and for his own praise and glory. By all which it appeareth that one of the greatest parts of our heavenly happiness, consisteth in our vision and joyful knowledge of God, whereby we shall not only know himself, but his creatures and works of excellency, in and by the light of his spirit. So our Savior saith, that the pure in heart are blessed, because they shall see God: and that eternal life consisteth in the knowledge of God, and his son Christ. So the holy Apostles Paul and John, do make it a chief part of our happiness, that we shall see God face to face, know him as we are known, and see him as he is. And the Prophet David saith, that beholding God's face in righteousness, he should be satisfied with his image. And hence it is that our Savior earnestly desiring the happiness of his servants, doth entreat of his Father, that those whom he had given him might be with him, and behold his glory. And this standeth with good reason that this vision and knowledge of God should be a chief and principal part of our happiness; first, because our understanding being the chiefest faculty of the chiefest part of man, it must needs be a chief part of our joy and glory to have it satisfied and contented. But how can it be satisfied, if seeing excellent effects, it do not see the cause; and if knowing the rare works of God, it do not also know the workman? Again, if there should be in heaven no true knowledge of God, there could be no love of him, and consequently no pleasure and delight: for howsoever we may love an evil thing, yet we cannot love a thing unknown; and if we do not love it, we take no comfort or joy in the being of it. So that take away knowledge, and take away love and delight; and contrariwise, presuppose excellency and perfection of the object, and the greater our knowledge is, the greater will be our love, the greater also our pleasure and contentment in the fruition of it.

The other part of our fruition of God, is our communion with him; neither shall we only see and behold him in all his goodness, glory, and majesty, but we shall also in a most blessed manner be united unto him, and communicate with him in all his happiness, which is the supreme end of our creation and redemption, and the very perfection of our glorification. For therefore did the Lord create us according to his own image, & conformable to himself in wisdom, righteousness and holiness, that he might dwell with us, & in us, as in his holy temple and habitation, and that we might have communion with him in all his excellencies and perfections. And when this communion was dissolved and broken off by the fall of our first parents, and our sins had separated between our God and us, because our bodies and souls being corrupted and defiled with sin and wickedness, were more fit to be the habitations and dwelling places of the wicked and unclean spirits, then the temples of the holy Ghost; then the Lord loving us as his creatures ordained to glory, with an eternal love, and taking compassion of our miserable condition, sent his son into the world to be our mediator, and to repair this communion between him and us, by taking our nature upon him, and uniting it to the divine nature, that so it being united to his Deity, and we to his Humanity, by this mediation and bond we might be reunited unto him, and that much more perfectly then in our first creation. So that the bond of our union with God is our Savior Christ, who being God and man, by his human nature assumed, uniteth us to God, and by his divine nature assuming, uniteth God unto us, and by virtue of this union maketh us partakers of God, and to have communion with him in all his goodness and divine excellencies, and to become again the habitations of God, and the temples of his holy spirit. Now the means whereby we are united unto Christ, he becoming our head, and we the members of his body, are not only his assuming of our nature, but also our receiving of his spirit, whereby being united unto Christ, and becoming one with him, as the head & members of the body are one, because they are informed with the same soul, we are quickened thereby and do live the life of Christ, as the Apostle speaketh. So it is said, that we are built together to be the habitation of God by the spirit, that by one spirit we are baptized into one body, that he who is joined with the Lord, is one spirit with him; and contrariwise, that he who hath not the spirit of Christ, the same is none of his. The which communion between God and us through Jesus Christ, is begun in this life, truly, though in respect of the degree, it be weak and imperfect: for as we have received but the first fruits of the spirit, so we have but a small and weak entrance into this communion, and that by certain inferior means and instruments. For first by baptism we are outwardly and sacramentally engrafted into the body of Christ, and after by the preaching of the Gospel, made effectual by the inward operation of God's holy spirit, a lively faith is begun in us, whereby we apply unto our selves Christ and all his benefits, and so have communion and fellowship with him. The which union and communion is more and more confirmed by the receiving of the Lord's Supper, because by it our faith, which is on our part the bond thereof, is strengthened and increased.

But howsoever this communion with God and his son Christ, be the same in nature and substance, with that which we have with them in this life, yet do they exceedingly differ in the quantity and degree, in the inferior means which God useth to have communion with us, and in the bond on our part, whereby we are united unto Christ. For then we having fullness of the spirit, shall be fully and perfectly united unto our head and Savior, and through him unto God; enjoining him in a near, excellent, and unspeakable manner. And whereas in this life God communicateth unto us himself, his mercy, and goodness, by inferior means, and secondary causes; as his spiritual graces, by the means and ministry of his word and Sacraments; his temporal benefits tending to our preservation, and the maintenance of our lives, by his creatures, as meat, drink, clothing, the sun, air, earth, and the rest; after this life these inferious causes and means shall cease, and God without them shall be all in all, supplying us with all things which we can desire, immediately by his own all-sufficiency, and perfecting our happiness by himself alone, without any helps or inferior instruments. Finally, the bond of our union with Christ in this life, is a true faith, which in the life to come shall cease, and we shall be united unto him, and through him unto God immediately by his spirit, which shall dwell in us. And on our part, instead of faith, we shall be united unto the blessed Trinity, by that perfect vision and knowledge of God, it being the nature of true and effectual knowledge, to comprehend and (as it were) to infold as much as may be the object or thing known, either receiving it self, or the species and form thereof into the mind and understanding: and by that perfect love, which we shall have of God the Father, his Son, and holy spirit, the nature whereof is, to transform (as much as may be) the party loving into the thing beloved, and to make all things common between them. Whereby we may partly, and in some dark manner understand, what that divine and holy union between God and us shall be in the life to come: namely, a communion with God, in all his goodness and perfections, through the spirit of God dwelling in us, uniting us first unto Christ, and in him to God the Father; and through our knowledge and love of God, seeing and enjoining him, whereby we shall become the habitations and temples of the Deity, in which it will eternally dwell, and God shall be come unto us all in all, immediately quickening, preserving, and glorifying us by himself, without the help and ministry of inferior means. And of this union, the scriptures speak plentifully. For so the Apostle Peter saith, that we shall be made partakers of the divine nature. And our Savior Christ prayeth for all his elect, that they may be all one, as he and his Father were one: I pray (saith he) for all that shall believe in me, that they all may be one, as thou O Father art in me, and I in thee, even that they may be also one in us. And in this respect, they are said to be the Temples of God, in which he dwelleth. Ye are (saith the Apostle) the temple of the living God; as God hath said, I will dwell among them, and walk there: I will be their God, and they shall be my people. So elsewhere he saith, that we are built together to be the habitation of God by the spirit. And this is the voice of God from heaven, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be their God with them.

And this is that communion which the glorified Saints shall have with God and our Savior Christ, the fruits and benefits whereof are infinite and inestimable: for communicating with God, who is infinite in all perfections, in his goodness, glory, and excellency, we shall abound with all blessings which our hearts can desire, and far above all which we can conceive; for whether it be glory, riches, pleasures, beauty, love, wisdom, or whatsoever other excellencies we can conceive, we shall find them infinitely contained in the fountain and treasury of all goodness. Again, being united unto God, and communicating with him in the virtue and power of his holy spirit, we shall be quickened thereby, and live the life of God, in purity, eternity, and all perfection, not in the quantity, for God is infinite in all good, but 〈◊〉 quality and similitude, according to our measure and proportion. To which purpose one saith, that, as the soul is the life of the body; so God is the life of the soul; and as the body is dead, when it hath not the soul, so the soul is dead when it wanteth God. And as the blind man is said to have dead eyes, when they are deprived of light and sight; so the soul is dead, if it do not enjoy God, the life of blessedness. Furthermore by virtue of this communion it cometh to pass, that God all-sufficient is unto us all in all, as the Apostle speaketh, that is, doth free us from all evil, and replenish and furnish us with all good, which our hearts can desire, and that immediately by himself, and not by secondary helps, and inferior means, as he doth in this life. To which purpose elsewhere he desireth, that the Ephesians might know the love of Christ, which passeth all knowledge; that they might be filled with all fullness of God. In this life, God is not thus all in all, as he will be in the life to come, partly because he useth for the procuring of our good, many means and instruments by which he worketh; and partly because he doth not give unto us all things in any excellency and perfection; in which respect it is truly said, that God's gifts are not now all in all, but some in every man, as Wisdom in Solomon, piety in David, patience in Job, and so in the rest; but in our heavenly happiness, when God shall be all in all, we shall excel in all goodness, virtue, glory and perfection. Neither shall we then need anything, because we shall enjoy God all-sufficient, who will by himself supply all our wants, and grant unto us all our wishes. So the Apostle saith, that in the heavenly Jerusalem, there shall be no temple, for the Lord God all-mighty, and the Lamb shall be the temple of it, & we shall worship God in God: nor Sun or Moon to shine in it, for the glory of the Lord shall light it, and the Lamb 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 Sun shineth. We shall not need the Word and Sacraments, as means whereby we may more firmly be united unto God; for then God will communicate himself unto us immediately without these secondary and inferior helps. Neither shall we need food, apparel, sleep, and other means of preserving life, seeing God will immediately quicken us, by his holy spirit dwelling in us. And this shall be the perfection of our heavenly happiness, that God most wise, omnipotent, and all-sufficient, shall by himself free and preserve us from evil, and fil and furnish us with all good: and though when we have spoken never so much of this eternal blessedness, we cannot attain unto the excellency thereof, yet let us know, that this is the sum of all, that God is all, as the son of Sirach speaketh. Finally, by our communion with God, we shall become as like unto him, as a finite creature may resemble the infinite Creator; like in goodness, like in glory, like in eternity, and in all perfection; for so the Apostle Paul saith, that we shall all behold as in a mirror, the glory of the Lord with open face, and shall be changed into the same image from glory to glory, as by the spirit of the Lord. And the Apostle John saith, that when he shall appear, we shall be like unto him, because we shall see him as he is. For as a drop of water being put into a vessel of wine, hath it own nature altered, and receiveth both the taste and color of the wine: And as iron lying long in the fire, retaining it own substance, receiveth the fires properties of light and heat, and becometh like unto it: And as the Sun beams shining in the air, do make it bright and clear, like the Sun it self: And finally, as a glass having the Sun shining on it, retaineth in it a lively image of the Sun both in figure and light: so the faithful being conversant with God unto all eternity, shall be, as it were, swallowed up of that infinite excellency; and though they retain their own nature and substance, yet shall they be so endued with divine qualities, that they shall be lively images, and, as it were, little models of God's infinite goodness, glory and perfection. And to conclude all in a word, by this communion we shall attain unto perfect blessedness, we having in God whatsoever we desire. For (as one saith) What seekest thou that is not in him? What desirest thou besides him? What pleaseth thee without him? He hath made all, he hath all, he is all. Whatsoever good thing thou desirest, whatsoever beautiful thing thou likest, whatsoever sweet and delightful thing thou requirest, in him thou shalt find it, and in him thou shalt enjoy it. If thou wilt rejoice, he is joy; if thou wilt strive, he is the garland; if thou wilt be crowned, he is the crown; if thou wilt overcome, he is the victory; if thou desire power, he is omnipotent; if fortitude, he is a God of strength; if righteousness, he is justice it self; if prudence, he is the fountain of wisdom; if charity, he is love; if riches, he is a treasure that can never fail; if thou wouldest be beautiful, he is beauty it self; if thou seekest honor, he is a God of glory and majesty; if peace, he is peace eternal; if fullness of all good, he is an infinite and inexhaustable goodness, and whatsoever good thou canst desire, this summum bonum, and chief good shall replenish thee with it.

CHAP. XI.

Of our perfect love of God, our unwearied delight in praising him; our perpetual Sabbath, continual joy, and rejoicing in the fruition of God; and of the eternity of all this our happiness.

BVt seeing it were infinite to stand in such particulars; because God, whom we enjoy, is infinite in all goodness and perfection; therefore leaving all the rest of the fruits which our communion with God will yield unto us; I will only insist in that heavenly love, and the fruits thereof, wherewith being united unto God, we shall love him, and he us; which is the bond of our union with him, and the very perfection of our happiness. For when we shall see God's excellencies and perfections, and communicate with him in all his happiness, and call to mind the infinite love wherewith he hath always loved us, choosing us unto life before we were, creating us according to his own image unto glory, sustaining us by his power and providence from time to time, and preserving and protecting us in the midst of innumerable dangers; redeeming us by giving his only son, as the price of our redemption; calling us by his word and spirit, to the participation of him, and all his benefits; justifying, sanctifying, and finally, imparting unto us the joys of heaven, yea, himself, his glory, goodness, and eternal happiness to be enjoyed of us; then will this exceeding love of God inflame our hearts with love towards him again, fill and replenish them with infinite joy in his fruition, and make us to take our whole delight in thinking, speaking, and doing whatsoever we know may be pleasing and acceptable unto him: then shall it be our pleasure to think and speak of his mercies and goodness, to sing his praises, and with all our might to extol and magnify his beauty and excellency in himself, and his benefits and blessedness communicated unto us: then shall not his commandments be grievous unto us, but we shall perform them with all alacrity, joy and comfort: then shall we (as one saith) have an holy otium, and good leisure to contemplate God's divine excellencies, and seeing them, we shall love them, and loving shall praise them. And this shall be our end without end; for what other end have we, but to come to that Kingdom which hath no end? then being freed from all evil, and fully replenished with all good, we shall contemplate and behold God's beauty and goodness, which doth replenish and fill us; and he shall be the end of all our desires, whom we shall see without end, love without loathing, and praise without weariness. Of all which love and joy the Lord himself is the sole author, efficient, object, end and fruit. For first in our creation, he wrought in us this faculty or affection of love, whereby man desireth to embrace and unite unto himself the thing beloved▪ that so enjoining it, he may rest contented, and rejoice in this fruition. And that to this main end, that we might destre, embrace, and be united with all our hearts, wills and affections, unto himself our supreme good, who i • infinite in all beauty and perfection, and so by this bond of love become one with him. For as the Apostle saith, God is love, and he that dwelleth in love, dwelleth in God, and God in him. So the Lord is the efficient cause of our love, whilst he communicateth himself unto us, who is worthy of all love, and with the infinite flames of his love towards us, doth inflame our hearts with love towards him: and the object likewise of our affection, being most lovely and full of all beauty, excellency, and affection. And finally, he is the supreme end, and from him alone have we all the fruit of our love, whilst embracing him in our harts and affections, who containeth all good and perfection, we are fully satisfied, replenished with delight, and made thereby most happy and blessed. For seeing it is the nature of love to unite the person loving, with the thing beloved, yea, to transform him as much as may be, into the same nature, and to adorn him with the same excellencies which it affecteth: and seeing our love of God shall be so perfect, that we shall love him with all the powers of our souls, much more ardently then we do our selves; hereof it will come to pass, that we shall much more rejoice in his glory and blessedness, then in our own; and the fuller our hearts be with his love, the more joy shall we have in beholding his felicity. As therefore we love God because he communicateth unto us heavenly happiness, so shall we be most happy, because we love him. For then are we perfectly blessed, when we have the full fruition of our summum bonum, and chief happiness; and the chief means, whereby we embrace and enjoy it, is, when our wills desire it, and our hearts and affections are set upon it. And as we are thus happy and blessed, because we shall perfectly love the Lord, so much more, because he will love us, both because his love is infinite, and far beyond all degrees of comparison surpassing ours, and also because it is active, operative, and most powerful to communicate unto us all goodness and perfection; for loving our being, he causeth us to be; loving us by his grace, he communicateth grace unto us; loving us unto glory and eternal happiness, he doth by this love glorify us, and make us happle. Wherein the love of God infinitely exceedeth the love of men: for they love one another, because they find them worthy their love, as being beautiful, good, virtuous, and endued with good parts; but God by his loving us, maketh us worthy his love; and doth not therefore first love us, because we are good, beautiful, and full of virtue, and perfection, bu • because he loveth us, he imparteth unto us beauty, virtue, goodness, and all good parts, framing the object of his love to his own mind, that he may eternally delight in loving of it, being fitted and made worthy of his love and favor.

And thus being filled with God's love, and through this love replenished with all joy and blessedness; we shall take all our delight in praising and magnifying the Lord, and in speaking of his infinite wisdom, power, majesty, justice, goodness, mercy, and of the rest of his attributes and perfections; singing continually Psalms of praise and thanksgiving to God the Father, his Son, and holy Spirit, for our creation, redemption, glorification; because in the one he hath given us our selves, in the other his Son, and in the last himself, to be enjoyed for the perfecting of our happiness. For as in this life we offer this service unto God, because we have nothing else to give unto him for all his benefits, but the sacrifice of praise and thanksgiving, (neither can we render unto him any present to show our love, which is more acceptable, then the lauding and magnifying of his excellencies in himself, and his mercy and goodness towards us) so shall we perform this service unto God eternally in the heavenly joys, with as much more rejoicing, alacrity and comfort, as we have a more full sight of his glory and majesty, and a more complete, and perfect fruition, of his grace and goodness. For (as one saith) God is the end of our destres, whom we shall see without end, love without loathing, and praise without wea • ines. Of which divine and heavenly praises 〈1 line〉 in the Re • elatiō, fall down before God, & worship him, saying▪ Thou art worthy O Lord to receive glory, and honor, and power, for thou hast created all things, and for thy wills sake they are▪ and have been created: so they are said to have taken their harps & gold̄ vials, & to have sung this new song in y ^e praise of our Savior, saying, Thou art worthy to take the b • oke, and open the seals thereof, because thou wast killed, & hast redeemed us to God by thy blood, out of every kind • ed, and tongue, and people, and nation and hast made us unto our God Kings and Priests, and we shall reign on the earth. And with them join thousand thousands of the Saints, singing and saying with a loud voice, worthy is the Lamb that was killed, to receive power, and riches, and wisdom▪ and strength, and honor, and glory, and praise, &c. And elsewhere it is said, that a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands; and cried with a loud voice saying: Salvation cometh of our God, that sitteth upon the throne, and of the Lamb: and all the Angels stood about the throne, and about the Elders, and the four beasts, and they fell down before the throne on their faces, and worshipped God; saying, Amen, praise, and glory, and wisdom, and thanks, and honor, and power, and might, be unto our God for evermore, Amen. Which holy exercise (as he saith) they perform continually unto God in his temple day and • ight. And in another place he • aith, that he heard a great voice, of a great multitude in heaven, saying, H • llel •• ah, sal • ation, and glory, and honor, and power, be to the Lord our God, for true and righteous and his judgments. All which worship and service shall be performed unto God, in, and by God▪ for there shall be no temple, ceremony, preaching of the Word▪ or Sacraments; for God immediately with his holy Spirit shall both incite and enable us with all joy to perform these duties, and he shall be our Temple, light, and all in all. All which actions of praise and thanksgiving, as they tend to the glory of God, so chiefly and principally to our own good; for God's glory in it own nature and essence, being infinite and most perfect, cannot be increased by our praises, but is only manifested to his best beloved creatures, for their own good and glory: and as the Sun draweth up vapors from the sea and other waters, not for it own use, and benefit, but that it may cause them to distill down in rain to water the earth, and make it fruitful: so the Lord with the beams of his grace and holy Spirit, draweth from us these praises and thanksgivings, not for his own good, unto which nothing can be added, but that his Saints and holy Angels by these heavenly exercises of his service, may have an increase of their joy and blessedness.

And because this shall be our continual exercise to contemplate God's infinite beauty, glory, and perfections, hereof it will come to pass, that we shall keep an eternal Sabbath, and perpetual rest unto the Lord, for his glory and our own infinite joy and comfort. Neither is it to be thought, that in this heavenly happiness, we shall spend our time in slothful ease, and idle rest, which is more tedious and loathsome then the painfullest labor; but that we shall wholly rest from sin, and perform unto God, pure and perfect service; and also from the fruits of sin, as the troubles and grievances of this life, our painful labors, weariness of body, and cares of mind; and enjoy peaceable quietness in the vision and fruition of God, without any trouble, care, or other molestation. So the Apostle Paul saith, that the Lord at his appearing, will free us from our troubles, and give unto us rest: and elsewhere he affirmeth, that there remaineth a rest to the people of God: for he that is entered into his rest, hath also ceased from his own works, as God from his: And the Apostle John telleth us that in our heavenly happiness, there shall be no more sorrow, nor crying, nor pain, because God shall wipe all tears from our eyes. And this is the perfection of that rest, which our Savior promiseth. Take my yoke on you (saith he) and learn of me, that I am meek and lowly in heart, and you shall findrest to your souls. Besides, we shall rest in our wills and desires, and no more (as in this life) covet after better, or other things; because having attained unto the fruition of our summum bonum, and perfection of happiness, we shall be thoroughly, and fully satisfied, there being nothing in heaven or in earth which we can desire more: for as in nature rest is the end of motion, and the appetite ceaseth as being satisfied, when the matter hath attained his desired form: and as the body resteth, when it is come unto the place unto which it traveled: so our souls endeavoring to obtain those things which they love and desire, that being thereby fully satisfied and contented, they may rest and rejoice in their fruition, having attained unto the fruition of God, and that heavenly happiness, and infinite joy in his presence, and being satiate without satiety with his goodness and perfection, do peacefully and most joyfully rest in this blessed communion with him.

For with this rest there shall be joined all peace, comfort, joy, and rejoicing in God, and in the fruition of our heavenly happiness, which is (as it were) the top of our perfectiō, and the harvest of our glory: for as the sight and presence of God, is the root of all our felicity and blessedness, the love and fruition of him, the body, boughs and branches of this tree of life eternal; so this joy and gladness, rejoicing and triumphing in God, our summum bonum, shall be the fruit upon which we shall feed to our everlasting comfort: when as seeing, enjoining, loving, praising, and resting in him; we shall take infinite pleasure and delight in the sight of his beauty and glory, in the taste of his sweetness and bounty, and in the fruition of his goodness and perfection. And hence it is, that our Savior Christ calleth our heavenly happiness by the name of joy: Enter (saith he) into thy masters joy; and the Psalmist, fullness of joy and eternal pleasures; and that they are described by the actions of pleasure which we use in this life, as eating, drinking, singing, playing on instruments and such like: to note unto us, that our sweet repose in God, accompanied with all these joys, comforts and delights, is the consummation and perfection of all our happiness: for as in this life God hath endued man with such a nature, that his will, heart and affections, embracing their loved and liked objects, he is sweetly affected with them, and hath his heart opened with joy, that (as much as may be) it may receive them into it, and so rejoice in their fruition; with which joy and gladness the heart is cheered, the health preserved, and the life prolonged; so he retaining still his nature, and natural faculties, though in far greater excellency and perfection, doth, when he seeth his summum bonum and chief happiness, God infinite in all perfection, with his will and soul embrace this most beloved object, and having his heart with this heavenly vision, filled with all joy and gladness, it doth more and more dilate and enlarge it, to make an open entrance and passage, for this chief good which it most dearly loveth, that by a more full fruition of it, there may be still greater cause of glorying and rejoicing. And this is that peace and infinite joy which is begun in all the faithful, even in this life; when as knowing God in Christ, and being assured by faith of the pardon of our sins, of our reconciliation, and recovery of his love and favor, by our Saviors perfect and all-sufficient satisfaction, and of those future joys which in our heavenly country are prepared and reserved for us; we do joy and rejoice in this knowledge and assurance, not only when we enjoy worldly prosperity, but also in our greatest afflictions and persecutions. Neither is the joy and peace of the faithful in earth, of a diverse kind, and different nature to that which the Saints shall have in heaven; for the whole kingdom of God, comprising both the kingdom of grace, and the kingdom of glory, is righteousness, peace, and joy in the holy Ghost, as the Apostle speaketh: but the difference between them, is, in their degree and quantity; for as the knowledge, fruition, and love of God is weak and imperfect in this life; so also is our peace and joy; besides that it is continually molested and disturbed, with many cares, fears, and griefs, arising both from the things without us, and within us; from all which imperfections and troubles we being perfectly freed is our heavenly 〈◊◊〉 , shall also attain unto perfect peace, and complete fullness of joy and comfort; so unit shall not be like our worldly joy, 〈◊〉 suit; outward, and 〈◊〉 with grief and sorrow, according to the saying of the Wise man, 〈◊〉 loughing the heart is sorro full and the end of that 〈◊〉 his heau 〈…〉 esse, but kindly, hearty, pure and sincere, without the mixture of either griese or misery; not tickle and inconstant, rejoicing and mourning almost with the • ame breath, but most constant and durable, permanent and continual, being free, both from end, and all distraction and perturbation: not caused by bitter quippes and biting girds, nor yet by foolish jesting, and filthy speaking; but spiritual, grave and holy, having a far different root from which it springeth, namely, the fruition of God; and our heavenly happiness. Finally, our joys shall not like the pleasures of the world, become tedious in their use, and loathsome if there be no • continually 〈◊〉 variety, but shall constantly remain sweet and pleasant, bringing fullness without loathing and 〈◊〉 without 〈◊〉 . Now what shall be the subject and cause of this our joy; so infinite, and so endless. I have in part shown, namely, because we shall be freed from all evil, and replenished with all good, having our minds enlightened, our will • reformed, our consciences purged, and purified, our affections sanctified, our whole man perfectly glorified. And also because we shall enjoy the society of the Angels and 〈◊〉 , our fellowship with the So • ne of God, and our Savior, whose excellencies in himself and benefits derived to us, we shall behold and admire; and admiring, again contemplate: our communion also with the Spirit of God dwelling in us; which being such a comforter, and infusing such joy into our hearts in this life, that enableth us to endure not only with patience, but with comfort and rejoicing all troubles and tortures, afflictions, and persecutions; with what infinite joy will it fill us in the world to come in the • uition of God, and all his benefit. Unto which some also add that exceeding joy, which the Saints shall have, when they see God's and their enemies trodden under foot, and bearing 〈◊〉 punishments for their 〈◊〉 , 〈◊〉 of the hatted of their persons, and desire of revenge, but because God is glorified 〈◊〉 the execution of justice, and 〈◊〉 fying his threatening, according to that of the Psalmist; The rights 〈1 line〉 〈1 line〉 〈1 line〉 there it a fruit for the righteous, doubtless there is a God that iudggeth the earth an example whereof we have in the Saints, rejoicing and praising God, because he had shown his truth, and executed his righteousness, in the punishment and destruction of the whore of Babylon.

All which their joy is made most perfect and complete, because it shall not continue only for a time, but remain and endure forever and ever; for the joy which our Savior will give unto us, no man shall be able to take it from •• . And this is the last point which I propounded, without which all the rest were maimed and imperfect; for though our heavenly happiness were in it self never so complete and absolute in all perfections, yet if it were not also permanent and everlasting, and infinite in time, as well as incomprehensible in quantity, we could not be said to be perfectly happy, and truly blessed. For though we were sure they should continue many hundred thousand of years, yet if we also knew, that they would then end and leave us, we should be as much discontented, that the time would come when as we should be deprived of them, as comforted in their present fruition; yea the greater and more excellent our joys should be whilst we have them, the greater would in this respect our sorrow and grief be, to think that we should once be dispolled of them; whereas now finding them for deepresent infinite, and in respect of the time to come endless, nothing can be added to their perfection. But the eternity of these joys may as clearly be proved out of the holy Scriptures, as their inconceivable excellency. So the Psalmist saith, that in God's presence is fullness of 〈◊〉 and it his right hand pleasures for over 〈…〉 . And our Savior promiseth that they who • ate of 〈◊〉 end of life 〈◊◊〉 for even: and saith, that it is life 〈◊◊〉 to 〈◊〉 God and his son Christ. And in this the Apostle maketh an opposition between the things of this life, and the life to come; In that the world passeth away, and the lusts thereof; but he that fulfilleth the will of God abideth ever. So the kingdom of glory is said to be so constant and permanent that it cannot be shaken, and hath the epithet of eternity, oftentimes attributed unto it: thus it is called eternal glory, unto which the God of all grace hath called us by Jesus Christ; and an eternal inheritance, which can never fade nor perish: So the Apostle faith, that Christ was appointed to be our mediator, that through his death those which are called, might receive the promise of an eternal inheritance. And the Apostle Peter telleth us, that we have an inheritance, immortal, and undefiled, and that fadeth not away, reserved in heaven for us. And in this respect the estate of the faithful, is by the Psalmist made much more excellent then the state of the wicked; that whereas these with all their power and might shall be quite ruined and overthrown, the just are upholden by God, and shall have an inheritance which shall be perpetual. Finally, the kingdom of our Savior Christ is said to be eternal, and consequently his subjects over whom he reigneth must live eternally with him: and lest we should think that he continuing in his regencie, may make choice of other subjects, they also are specified to be the house of Jacob, that is, his Church, and faithful, the true posterity of Abraham according to the promise. For so the Angel of God saith unto the blessed virgin: He shall reign over the house of Jacob forever, and of his kingdom shall be no end. And to put the matter out of all doubt, that we also shall reign with him; it is not only said in the Scriptures, that we shall be incorruptible & immortal; but more precisely, that we shall reign in this kingdom of glory for evermore. Foolish therefore is the dream and dotage of those heretics, who imagined that this heavenly glory and happiness should continue but a thousand years; seeing the Scriptures so plentifully prove, that they shall be endless and everlasting. And as weak and feeble is their ground and foundation, whereupon they build their vain opinion; namely, because it is said in the Revelation, that the faithful shall reign with God and our Savior Christ a thousand years: which is not to be understood of the kingdom of glory in heaven, but of the kingdom of grace in earth, as the words immediately going before, specially limiting it to the first resurrection, which is our regeneration, whereby in this world we rise from the death of sin, to holiness and newness of life, do plainly show. So that notwithstanding their foolish and ungrounded assertion we may conclude, that as the joys of heaven are in their quantity and quality most excellent and unspeakable, infinite and incomprehensible; so also in respect of time they are endless and everlasting, not only in themselves, but also unto us, seeing they shall never be taken from us, not we from them; but after many thousand millions of years expired, they shall be as far from their end as the first day when we entered into them. For otherwise we should not attain unto perfect felicity▪ and complete blessedness, which the Scriptures so often do promise unto us; seeing it comprehendeth not only an infinite quantity and measure of happiness, but also an everlasting time, and a perpetual continuance of this glory and felicity, without the assurance whereof we could never be secure, nor our hearts and desires fully satisfied, and without which security and satiety there can be no perfect blessedness and felicity.

CHAP. XII.

Of the uses of the former doctrine concerning the joys of heaven.

ANd thus have I darkly shadowed out the joys of heaven, which no mortal man can describe according to their glory and full perfection: for as the Apostle hath taught us, the things which God hath prepared for all those that love him, are such, as neither eye hath seen, nor ear hath heard, nor heart conceived. And as another saith, so innumerable and incomprehensible be these everlasting joys of God's kingdom, that all the Arethmeticians in the world cannot sufficiently number them, nor Geometricians measure them; nor all the Grammarians, Logicians, and Rhetoricians, to the full express them. That therefore you may somewhat supply that wherein the former description is defective, call to mind all those joys which you have ever seen, and say with yourselves, that they are not these, but far greater, because your eyes have beheld them: recall to your memories all those delights and comforts, which you have ever been told of, and then withal think that they are not these, but much more excellent, because your ears have heard them; yea fain in your imaginations, whatsoever glory and happiness your mind can conceive and comprehend, and conclude with joy, that they are not these, but much more admirable and incomprehensible, because your heart and soul hath been able to conceive them; seeing the Apostle hath plainly told us, that these heavenly joys are so infinite, and far above all human reach, that neither the eye, ear, nor heart, have seen, heard, or conceived the least part of this divine glory, and surpassing excellency. And therefore seeing they cannot perfectly be known before they be enjoyed, let us not (as many do) spend our time in curious questions, and busy our selves in searching what is done in heaven, and what are the particular degrees of every ones glory, neglecting in the mean time the way which should bring us unto this happiness; but considering that this kingdom is a garland and crown of glory, which none obtain but they who run a race; let us not foolishly stand still and loiter, enquiring after those hidden and unknown jewels, wherewith this crown is enriched and adorned; but let us first run this race, that we may be assured that we shall obtain it, and then shall we have time and leisure enough to consider of it worth and excellency. Now is the time wherein we must strive against the enemies of our salvation, that having the victory, we may receive the crown of glory; and as the Apostle saith, if any man strive for a mastery, he is not crowned except he strive as he ought to do. Now is our seed time, and hereafter 〈1 line〉 salvation are not few and feeble, 〈◊〉 many and potent, even principalities, powers, governors and great princes, as the Apostle calleth them▪ who are no • easily overcome, unless we • e armed with the spiritual 〈◊〉 , and fight courageously unto the end▪ and that our way to heaven is not by a fair and pleasant sea, upon which we might fail, though we spend our time in▪ sleeping, and attain unto the haven by other men's labors before we are aware; but a journey by land • and that the way which we travel, is not champion, and delightful to the old Adam, but (as our▪ Savior calleth it) a narrow and afflicted path▪ in it self rough▪ and full of rubs, and beset on all sides with the thorns of afflictions, and▪ briars of tribulations, which are likely to discourage us that we will not, or hinder us that we cannot go forward to our: journeys • nd▪ unless we break through them with a magnanimous •• irit▪ and Christian resolution. The gate which ent • eth into this heavenly paradise, is (as Christ also telleth us) so strai •• and uneasy for entrance, that we must strive (if we will have any passage) to enter in 〈…〉 and that not according to our own superstitions, but God's direction; for as much as • ee saith in another place▪ many shall seek to enter in, but shall not be able. And (as the Apostle speaketh) if the righteous be scar •• lie saved; that is, not without great pains and difficulty, where shall the ungodly and sinner appear?

But yet let not this labor and uneasy passage discourage and hinder us from entering or going forward in this difficult and afflicted way, seeing if we take the pains which God hath prescribed, we shall most certainly obtain the reward▪ and when we enjoy i • we shall be sure to find it worth our labor▪ for the Apostle telleth us▪ that the affliction • of th • present life are not worthy▪ he glory which shall be showed unto us; because (as else where he speaketh) these light and momentary afflictions, shall cause unto us a far most excellent, and an eternal waeight of glory. Yea rather let us with greater courage and resolution, pass through all dangers, and endure all pains and labor, that we may attain unto this eternal rest and glorious kingdom. For if men for the obtaining of a corruptible crown, are content to oppress themselves with cares, to endure all labors, to run a thousand desperate courses, and even to hazard their own souls; yea if they be willing for the smallest preferments and profits of a kingdom, to travel by sea and land, to spend their strength, and consume their bodies, and to endanger themselves daily to many deaths, though (as I have shown) they are but of small worth, and less certainty for their continuance; what cares, dangers, and labors should we think too much for the obtaining of a crown, which is most glorious and incorruptible, and a kingdom without end? But yet alas, such is either the great infidelity of men, that they do not believe these things, though God who is truth it self do promise them; or their negligence, that they never so much as think and meditate upon them; or their security and presumption, that they hope to obtain this kingdom whether they seek it or no; or finally, such is their profaneness and carnal folly, that they esteem these earthly and momentary trifles, vain honors, uncertain riches, and brutish pleasures, more then these unspeakable joys and everlasting glory. For that they stand thus affected, it may plainly appear by their practice and our daily experience. For whereas if any man of credit should promise unto them, I will not say a kingdom, but some small profit, pleasure, or preferment, upon condition that they will take some pains in suing and seeking to obtain it; how readily and earnestly will they become seekers and suers, that they may enrich themselves with these earthly benefits? but when Christ the eternal verity, who never sailed of his word, offereth this heavenly kingdom of his free grace, as a reward of their pains, if they will labor to obtain it; how little do they regard it? how slowly do they seek it? thereby showing manifestly that either they do not believe God's promise; or do so basely esteem the thing promised, that they prefer before it these worldly trifles and worthless vanities. If an earthly King should promise to his subject some great treasures and high preferments; on this condition, that he show himself dutiful and obedient, in performing some of his lawful commandments; with how great care and diligence would he yield obedience? and how much more if he should promise, yea and confirm it by his hand, seal, and oath, that he would adopt him for his son, and make him heir apparent of his kingdom? But when God thus promiseth his heavenly benefits, and offereth unto us his kingdom of glory, and to make us heirs of this eternal inheritance, if we will bestow any pains in seeking of it; how • ew are the number that regard his promises, or bestow any labor in attaining to this assurance? and yet there is great difference, both in respect of the persons promising, & the things promised. For a King being mortal, and mutable, may either die, and so cannot; or change his mind upon some displeasure, and so will not perform his promise; or though neither of these fall out, he may die to whom the promise is made, before him that made it, and so never come to inherit the kingdom: But God is immortal and immutable, and as he cannot die, so he cannot be changed, and therefore will most certainly perform his promise, if we perform the condition of our duty and obedience. And again, there is great difference between the things promises, even as great, as is between heaven and earth, a substance and a shadow, momentary pleasure, and everlasting joy, between a flitting and fading kingdom, encumbered with many croffes and afflictions, and a kingdom absolute in all perfection, infinite, endless, replenished with all glory, joy and riches, and obnoxious to no trouble and incumbrance.

But let us, who have see no some small shadow and resemblance of this heavenly happiness; and most perfect glory, avoid, and not suffer our selves to be carried away, with this common stream of worldly dotage; but as far as we see the eternal joys of heaven, to exceed the momentary pleasures which are in earth, so much let our love, care, & pains exceed in desiring and seeking to obtain them. And that we may not spend our pains in the traveling of a wrong way, and so in the end complain that we have labored in vain, let us make choice of that only way Jesus Christ, desiring to be true members engrafted into his glorious body by a lively faith, that so in him we may be the sons of God, and the adopted heirs of his glorious kingdom. Let us adjoin our selves to the kingdom of grace, professing our subjection unto God, and communicating with the rest of the Saints in the exercises of the true religion; as calling upon God, hearing his word, receiving his Sacraments, and submitting our selves to be ordered and ruled by the outward discipline and government of the Church. Yea we must not only outwardly profess our selves the subjects and servants of God, but we must also live like his subjects in obedience to his will •• d word. For in vain do we draw near unto God with our lips, if our hearts be far from him; in vain we hear the word, unless we obey it; in vain do we receive the Sacraments with our hand and mouth, unless we also receive, and apply Christ unto us with a true faith, and show the vigor and virtue of this holy union in our unfeigned repentance, dying unto sin, and rising again to newness of life; in vain do we submit our selves to the outward government of the Church, unless also Christ do inwardly reign and rule in us by the scepter of his word and holy spirit: finally, in vain do we profess our selves God's subjects and servants, if we live like the servants of sin, and slaves of Satan. Whereas contrariwise, if we so live in holy obedience to God's will, with faith and a good conscience, as we may be assured thereby, that we are true members of the kingdom of grace, we may also be ascertained, that we shall be heirs of the kingdom of glory, this being the porch or suburbs whereby we enter into our heavenly mansions, and the new Jerusalem, the city of God. In a word, if ever we think to reign triumphantly in the kingdom of heaven, and to have our portion and share in that eternal glory; we must have the kingdom of God begun in us in this life, and be replenished with the gifts and graces of his holy spirit: for as the Apostle teacheth us, the kingdom of God is righteousness, and peace, and joy in the holy ghost. If we mean to have Christ Jesus living in us unto glory, we must live in him unto grace and holiness; so as we may say with the Apostle, that we live no more now, but Christ liveth in us, and in that we now live in the flesh, we live by the faith in the son of God; for there is none shall eternally live in heaven, in whom life eternal is not begun on earth, because none shall be saved but they who have saith; and he that believeth hath everlasting life, and hath passed from death to life, already, as our Savior speaketh. Finally, if we would have any hope to live that life of glory and happiness, we must first live the life of grace and holiness. If we would be satisfied with God's image, we must behold his face in righteousness; if we would be partakers of God's goodness in the world to come, we must in this life be endued with his fear; if we would have the fruition of God all-sufficient, we must walk before him and be upright. If we would ascend into the mountain of the Lord, and stand in the place of his holiness, we must have innocent hands, and a pure heart; and find in our selves conformity with that excellent description, which the Lord himself maketh unto the Psalmist, of an heavenly inhabitant; if we would not let the second death take hold of us, but contrariwise attain unto heavenly blessedness, we must have our part in the first resurrection; and to conclude this point, if we would be like our Savior Christ when he appeareth, and would see God as he is, whose vision, as I have shown, is our chief felicity, we must, as the Apostle telleth us, purge our selves, even as he is pure; for without holiness we shall never see God: and if we remain in our uncleanness, and pollution of sin, we shall never find entrance into the city of God, nor be admitted as inhabitants of the kingdom of heaven, which as much excelleth in purity and perfection, as in glory, happiness, and unspeakable joys.

And thus have I, through the gracious assistance of God's holy spirit, finished this part also of the Christian Warfare, wherein I have indeauoured to arm every man against the temptations of worldly prosperity; by showing and proving that the world and worldly things are base and contemptible, and not worthy any love and esteem, in comparison of God's spiritual graces and heavenly joys. For if these earthly things which carnal worldlings do so much affect, be vain and worthless, and God's spiritual graces, and heavenly joys be most excellent and precious; they unprofitable even in this life, and these most beneficial both in this life, and the life to come; if they in themselves are miserable comforters, and bring many other miseries attending on them, and these most sweet and delightful, without the mixture of any evil; if they be vnceraine to be gotten by those who love them, and fugitive to those who most run after them, and these most assuredly obtained by those who desire them, and use the means whereby they may enjoy them; if they be as uncertain in their possession, as in their pursuit, being every day ready to leave their owners, or their owners to leave them, and these most constant, permanent and eternal▪ finally, if they through our corruption abusing them, do so much hurt us, being the causes, occasions, and instruments of so manifold evils; and these so much benefit us, adorning us with all glory, enriching us with all good, replenishing us, both in our souls and bodies with all joys, pleasures and delights, and making us in all respects truly happy, and eternally blessed: what doting folly and frantic madness is it, either in our judgments or affections, to prefer the worlds base, worthless and momentary trifles, before these inestimable jewels, and heavenly treasures? We account him a child or a fool, who will prefer a counter before a kingdom, a shadow before a substance, and every base trifle, before his patrimony and inheritance: and we both wonder and laugh at the simplicity of the barbarous nations, who will exchange their gold and pearls, for a knife or glass; but how much more absurd and ridiculous is their folly and madness, who prefer earth before heavē, mammon before God, and the vain pleasures of sin, which last but for a season, before the Kingdom of glory, and those unspeakable joys which shall never end? Let us therefore beware of this worldly frensle; and seeing we profess the name of Christ, & boast our selves of our heavenly hopes, as though we were assured of them, and expected eternal crowns and kingdoms, let us be ashamed that our practice should bewray our judgments & affections, manifestly showing by our neglect of things spiritual and eternal, and by our earnest & incessant seeking of things momentary and temporal, that we more esteem earth then heaven, and desire more the short possession of these worldly vanities, then the everlasting fruition of God himself, and those glorious joys of his heavenly Kingdom. We know that those who have fed on dainties▪ do loath y ^e taste of grosser meats; and that when the Sun shineth upon the fire, it maketh the light thereof like unto a painted color, and much abateth of it heat, if it do not quite extinguish it: and so let us who have tasted how good God is, and the most delicate sweetness of those heavenly joys, learn to loath the swinish husks of filthy pleasures, and the windy pulfe of worldly honors; and seeing the divine light of that heavenly glory hath shined unto us, let it dim the light of carnal reason, and abate, if not extinguish, the flame and fire of our earthly concupiscence. For this is the end, as the Apostle teacheth us, why the Lord in mercy hath caused his truth to shine unto us, and to enlighten our minds with those glorious rays. The grace of God (saith he) that bringeth salvation unto all m • n hath appeared, and teacheth us, that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world. Let us not too much esteem and affect this state of mortality, seeing we our selves are immortal, nor value these earthly things at high rates, as though they were parts and members of our bodies, but only account of them as hairs, nails, and other excrements, making a fit proportion of them to serve for ornament, and use, but cutting them off (at least in our harts and affections) when being more then needs, they grow superfluous. We are pilgrims on earth, and therefore let our hearts be specially set and fixed on our heavenly country; we are to run a race for no less a prize, then the crown of glory, and therefore let us so run, that we may obtain, and as the Apostle exhorteth us, let us cast away everything that presseth down, and the sin that hangeth so fast on, and run with patience the race that is set before us. We are now fighting in a spiritual warfare: and (as the Apostle saith) no man that warreth, entangleth himself with the affairs of this life, because he would please him who hath chosen him to be a soldier. We are now contending for victory, and wrestling not with flesh and blood, but against principalities, powers, and worldly governors. Let us therefore so fight and strive, that we may have a glorious conquest over the spiritual enemies of our salvation, and so obtain the crown of victory, which God hath promised us, even that glorious felicity, and eternal happiness of his heavenly Kingdom. The which he grant unto us which hath dearly bought it for us, Jesus Christ the righteous, to whom with the Father, and his holy spirit, one true, invisible, most glorious, most gracious, and only wise God, be ascribed of us, and of his whole Church, all honor and glory, praise and thanksgiving, power, majesty and dominion, both now and for evermore. Amen.