are made perfect Heb. 12.23 The soul shall be in a better estate than it was when it first came from God being now in Christ and having attained perfection in him both in respect of Kind and Degrees Adams soul in Christ is a more excellent spirit than it either was or was capable of being under the first Covenant the Angels in Christ are more blessed than they had been in their first blessed estate without Christ The soul from the moment of its dissolution untill the Resurrection is like to the soul of Christ in Paradise whilst his body lay in the Grave The place of the Blessed is usually known by the name of the third Heaven Consider 4. Of the Adjuncts of blessednesse where first of the place The third Heaven is a simple and shining body created immediately of God to be the Throne of his special presence and of the gracious manifestation of his perfections and the habitation of the Blessed both Angels and Men. The whole Region of the Air unto the Moon is in Scripture called the first Heaven from the Moon to the highest Stats inclusively the second Heaven That which is above these the place of happiness the third Heaven 2 Cor. 12.2 This third Heaven is also called A house not made with hands 2 Cor. 5. A City whose builder and maker is God Heb. 11.10 The City of the living God Heb. 12.22 Christs Fathers house Joh. 14.2 That better and heavenly Country of the Saints Heb. 11.13 14. Paradise Luke 23.43 Heaven the Heaven of heavens 1 King 8.27 The world to come The School-men call it Empyreum from its splendor and shining brightness this third Heaven we have only from the Scripture Aristotle was ignorant therof it being invisible It s place is far above all visible Heavens Eph. 4.10 Christ ascending thereinto Caelo beatorum proprie competit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia terminus est sinis ultimus supre nusque mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be made higher than the heavens Heb. 7.25 Hence it is called the third Heaven and the Greek word turned Heaven intends such a place as is the supreme term and bounds of this present world It is probably thought to be created the first day there being no inconvenience to include the third Heaven in those Heavens mentioned Gen. 1.1 In the beginning God created the Heaven and the Earth Also because the Angels whose habitation is the third Heaven were created the first day Job 38.6 7. It was created immediately of God not of any pre-existing principle and as it is for a more excellent use so doth it consist of more excellent matter distinguished from and excelling of the matter of the other Heavens Gemmes Metals precious Stones or what ever material creature in this visible world It excelleth the quintessence of the Chymists namely that spirit which they extract from Herbs and Metals for those spirits though never so subtile yet are elementary and mixed bodies It excelleth the quintessence of the Philosophers who understand thereby a material substance diverse from the matter of the four Elements whereby all things are compounded In which sense some learned men after Aristotle will have these visible heavens to be quintessential which notwithstanding yet the third heavens are more subtile and pure than they all being not onely immixed Keck Phys◠l. 2. c. 1. but invisible and having its natural place above all these bodies and not descending It is incorruptible because having no principle out of which according to order of nature it did arise there is no principle into which according to the order of nature it can be returned It is uncapable of a Physical change into any other body It is impassible by any creature and as by nature its Maker hath freed it from corruption so by a superadded act of his good pleasure he hath freed it from annihilation It is an house not maile with hands eternal in the Heavens 2 Cor. 5.1 It is clear and shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus lucidus The City hath no need of the Sun or Moon to shine in it it is all as a most glorious Sun and therefore called by the Learned as was intimated before Empyreum not from its heat but from its resplendence and most pleasant light All the lustre and shining beauty in these visible Heavens Gems Metals precious Stones c. could it be united into one object were not to be compared to it As the place of the damned is the place of the greatest and most grievous darknesse So the place of the blessed is a place of the greatest and most pleasant light It is spacious containing in it all invisible and visible creatures and consequently this visible world This is the great City of the great King He measured with the reed twelve thousand furlongs the length and the breadth and the height of it are equall Rev. 21.16 It is the Court of God and Christ wherein are habitations for innumerable company of Angels and for the spiritual seed of Abraham which are as the sand of the Sea-shore which is innumerable In my Fathers house there are many Mansions if it were not so I would have told you it Joh. 14.2 As it is said of Topheth though in a contrary sense It is large and deep for the King it is prepared So may it be said of Heaven It is large and high for the blessed it is prepared It is most pleasant free from all evil and full of all good a proportionable object to glorified eyes and a suitable place to glorified bodies The light of it is fitly compared to the light of a Jasper stone Rev. 21.11 which is not darkned by clouds neither doth hurt our eyes but the more we look on it the more it pleaseth us neither doth it leave shining when the Sun shineth nor doth the brightnesse of it go out at any time Solomons Temple was a magnificent building for which Solomons expence excepted David prepared in silver and gold seven hundred millions 1 Chron. 22.14 besides brasse iron without weight about which were occupied seventeen thousand Labourers thirteen thousand and three hundred Over-seers Solomons and Hyrams Builders 1 King 5. together with Hyram and the cunning Artificers of David and Solomon I have sent unto thee a cunning man c. skilful to work in gold and in silver in brasse and in iron in stone and in timber and purple in blew and in fine linnen and crimson also to grave any manner of graving and to find out every device which shall be put to him with thy cunning-men and with the cunning-men of my Lord David thy Father 2 Chron. 2.14 All which help notwithstanding the Temple was seven yeers in building 1 King 6.38 The house which I build is great for the house which I am about to build is wonderful great 2 Chron.
then a sinner and before a Blasphemer a Persecutor and injurious wel knowing the sinfulnesse of sin and the terrour of the Lord Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is at the right hand of God who also maketh intercession for us Rom. 8.33 34. Obj. Few Beleevers seem to have this peace Ans All Beleevers have the same state of peace although many Beleevers have not the full perswasion and comfortable sense of it we must distinguish between justifying faith properly so called namely the direct act of faith receiving Christ and his righteousnesse or relying upon him for pardon according to the Promise whereby we are justified and have peace and assurance namely a reflex act of faith whereby we are fully perswaded and doe beleeve that we doe beleeve hereby we are not justified and made first partakers of peace but we rest perswaded that we are justified and have the sense of our peace the first is called the certainty of the Object the thing beleeved is certain i.e. infallible the second is called the certainty of the subject because the subject i.e. the person beleeving is certain that he doth beleeve This distinction is of great use unto many Beleevers who not sufficiently attending to the nature of justifying faith think they have no faith because they want assurance A great mistake saith Master Pemble and that which casteth many a Conscience upon the wrack Pemble of grace and faith toward the end of the treatise tormenting it with unsufferable fear where there is no cause CHAP. XV. Of the state of the blessed where Of the condition of their souls from the instant of their Dissolution and of their persons after the Resurrection Here consider 1 THe probability that the Saints in glory see the Divine Essence 2 What the Beatifical Vision is where of the Extent of the object of the Beatifical Vision Manner of the Beatifical Vision Effect of the Beatifical Vision 3 That the soul separated immediately upon its dissolution from the body enjoyeth this Blessednesse in the presence and sight of God and Christ 4 The Adjuncts of Blessednesse viz. The place of the Blessed Their Society The Duration of all 5 The condition of the Body after the Resurrection 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before The Saints in glory see the Divine Essence it self We shall see him as he is 1 Joh. 3.2 Consider 1. Visio facialis For now we see through a glasse darkly but then face to face 1 Cor. 13.12 The great object seen now and then is the same onely the manner of seeing it is not the same then we shall see it immediately now we see mediately but then shall I know even as also I am known ibid. And they shall see his face Rev. 22.4 I say unto you in Heaven the Angels do alwayes behold the face of my Father Mitth 18.10 The happinesse of heaven consisteth principally in seeing Gods face The Blessed see God with such a sight as is opposite to the sight of Faith We that are at home in the body walk by faith they who are absent from the body walk by sight 2 Cor. 5.7 Therefore the sight of God by faith being mediate what hinders but that the sight of him in the state of felicity opposed in that respect to that of faith shall be immediate Man naturally desireth the Vision of God himself whether he be considered as the first cause for effects once found Smising tr 2. Disput 6. n. 46.49 Intellect us non quiet at nr summe intelligibili nisi illud possideat perfectissimo genere cognitionis non implicante contradictionem ibid. n. 51. Synops disp 52. n. 16. we naturally desire to see their cause or as the objective cause of Blessednesse as the sight is not quieted except in the most excellent of visible objects So is it impossible for the understanding to acquiesce except it be in the highest being A created being cannot be our Summum Bonum i.e. our chiefest good onely God who is increated can fill and satisfie the soul of Man This Synops Vbi supra Junius cont 7. c. 1. n. 3. c. 3. n. 1. Festus Hominius disp 34. trac 2. Bucan Lec 36. q. 10. Annotat. upon Rev. 22.4 Daven 1. Col. 1.15 Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Thes 1. Polan synt l. 1. c. 6. vide August Epist 111. 〈◊〉 112. as it is the judgement of the School-men and of the Papists so seemeth it to be the judgement of the Protestant Divines generally We saith Junius in the name of the Protestants confesse the Saints departed do enjoy the Vision of God properly Dr. Willet upon Exodus 33. denieth not that the souls of men in the next life shall see the Divine Essence apprehensively not comprehensively or fully which is all that is intended and as much as is taught by sober Writers either ours or others Obj. God is invisible 1 Col. 15. 1 Tim. 1.17 and 6.16 Ans The Divine Essence is not visible to bodily eyes either in this life or hereafter 1 Tim. 6.16 the Essence simply considered cannot be seen by the soul in this life Exod. 33.20 In the life to come though it be seen of the soul apprehensively i.e. so far as we are capable yet non comprehensively and fully Joh. 1.18 Obj. The visive power of the soul that is said to see the Divine Essence is created the Divine Essenee is increated and infinite between that which is finite and that which is infinite there is no proportion Therefore it seemeth the Divine Essence it self cannot be seen by the soul Ans Though there be no Geometrical proportion between the Divine Essence and the visive power of the soul in glory yet there may be between them the proportion of an act and its object The eye of the body of Christ glorified may be supposed to have a visive power not onely adequate to but far exceeding the light of the Sun and so could see the Sun comprehensively the eye of an ordinary mortall man though his visive power be far short of the lightsome visibility in the Sun yet he can and doth see the Sun apprehensively though not comprehensively That the distance between the Creator and the creature is not repugnant to the proportion of an act an object or that which terminates and that which is terminated is evident in the Incarnation where the Divine Essence Vide Smising tract 2. disp 6. n. 52. subsisting in the second Person which is increated terminates the humane nature of Christ which is a creature being united thereunto and the humane nature is terminated thereby If the distance between the Divine Essence and a creature is not such as inferreth an impossibility of personal union much lesse
there is no Blessednesse God is not God Heaven is not Heaven the Creature according to the best namely the Gospel-dispensation of God is capable of no more needs no more can have no more God in Christ doth no more for Man man needs no more from God Hereby the Soul enters into joy Mat. 25.21 23. which is the rest of the wil in its utmost and perfecting end In this Life joy enters into us the Soul here being larger than its joy in the Life to come we are said to enter into joy as into that whereby our Soul is exceeded and wherein as it were we are contained If in the state of faith the Soul is full of joy unspeakable and full of glory how much more shal it be full and running over in the state of fruition Faith is the best Rhetorick to walk so as whether present or absent we may be accepted of him is the best Elocution to admire is short of the cause a holy astonishment answereth not the object The Apostle telling us the good things laid up for the godly in this life exceed our thoughts 1 Cor. 2.9 we must needs grant that those much better things reserved for us in glory doe farre super-exceed our words The Soul separated Consid 3. The Soul separated upon the instant of its dissolution from the Body enjoyeth c. upon the instant of its dissolution from the Body enjoyeth Blessedness in the presence and sight of God and Christ before the eyes of the dead body are closed the Soul with open eyes beholds the face of Jesus Christ then viz. at death shal the dust return to the earth as it was and the Spirit shal return to God who gave it Eccles 12.7 When Christ giveth up the Ghost he commendeth his Spirit into his Fathers hand Luk. 23.46 When the body of Stephen falleth asleep the Lord Jesus receiveth his Spirit Act. 7.59 This Christ saith and that with an asseveration to the Thief upon the Crosse Luk. 23 43. Verily I say unto thee this day shalt thou be with me in Paradise If our earthly house of this Body be dissolved the Soul enters into a house not made with hands No sooner is the cloathing of Mortality put off but the cloathing which is from Heaven is put on Paul dissolved is with Christ Phil. 1.23 the Souls of those Martyrs and Confessors departing during the persecution of Antichrist who came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb are before the Throne of God serving him in his Temple Rev. 7.14 15. that is in his immediate presence For the Lord God Almighty and the Lamb are the temple of it Rev. 21.22 The Servants of God may rest assured should Antichrist prevail against them unto death their death should afford them an immediate passage unto happinesse And I heard a voyce from heaven saying unto me Write blessed are the dead which dye in the Lord from hence-forth yea saith the Spirit that they may rest from their labours and their works dâ—â— follow them Revel 14.13 Christ is in the presence of God Heb. 9.24 Sits upon the Throne with his Father Revel 3.21 The Souls of the Saints departed are with Christ Phil. 1.23 therefore the Souls of the Saints departed are in the presence of God The Angels behold the face of God Mat. 18.10 The Souls departed are with the Angels Revel 4.8 and 5.8 7.9 Heb. 12.22.23 and like the Angels Mat. 22.30 For if their Bodies at the Resurrection are expresly said to be as the Angels we may wel inferre the same concerning their spirits much more agreeing with the nature of Angels therefore the Saints departed see the face of God They that are in the third Heaven are in the presence of God the Saints departed are in the third Heaven they are in Paradise Luk 23.43 which is the third Heaven 2 Cor. 12.2 4. therefore As the Souls of the wicked depart immediately to the place of Torment so the Souls of the Saints depart immediately to the place of Blessedness Lazarus Soul is as soon in Abrahams bosome Luk. 16.22 that is in the Kingdome of Heaven Mat. 18.11 as Dives his Soul is in Hel. Luk. 16.23 For the fuller understanding hereof Bellar. de Beat. Sanct. lib. 1. c. 2. consider these four following Propositions Prop. 1 The Soul considered in it self is a subject capable of happiness It is a subject capable either of Blessedness or Misery the Promise or the Curse Heaven or Hel. It was a good answer of him that upon the proposal of the Question What the Soul was replied I know not Man since the Fall being lesse than himself understands not himself nor wil he fully til he be fully restored to himself in glory yet as a help to our apprehension we may conceive of it after this or the like manner The Soul is a Spiritual substance created after the Image of God indued with the faculties of Understanding Wil Memory and Affections with a power of reflex acting upon it self whereby it knoweth that it knoweth according to the Latitude of the whole revealed Wil and Works of God infused into the body as the form thereof and being separated there-from subsists by it self to be re-united thereunto at the Resurrection to abide as the form thereof for ever More briefly The Soul of the Saints is a Spiritual and Immortal substance created after the Image of God and renewed after the immortal Image of God in Christ The Soul is a Spirit not a Body consisting of matter Luk. 24.39 It is a real and very being as the body is only of a higher kind the Body is of the Earth the Soul is immediately from God It should not prejudice the being of the Soul because it is not visible to our eyes we may as wel question the being of God himself or of the Angels who are invisible or our own selves to be Men for from the Soul it principally is that we are Men or Women It is a substance not depending in respect of its being upon any other Fellow-creature as accidents doe whose being is by having their in-being in another Fellow-creature as their subject It s subsistence exceeds that of the Body the Soul can subsist without the Body but the Body continueth not a Body without the Soul Hence we read of separated Souls but not of separated Bodies The Soul is compared to a large vessel Rom. 9.22 23. as high as Heaven as deep as the earth Prov. 25.3 more capacious than the world Eccles 3.11 As the capacity of a vessel may be learned by the quantity it is able to contain so the understanding of the word of command which considered alone is exceeding broad Psal 119.90 Promise and Curse together with the works of God helps us to conceive of the largeness of the Soul Solomon in respect of his exceeding much understanding is said to have largeness of heart even as the
2.5.9 But behold a greater building than Solomons is here a house as was said before not made with hands eternal in the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad excellentiam artificium operis refertur Zanch. whose Builder and Maker is God Heb. 11.10 A most excellent prospect hereof we have in Johns Graphical description of that great City Rev. 21. as a type not onely though haply chiefly of the triumphing Church it self vers 2.9 but also of the place of its everlasting habitation verse 27. where the Holy Ghost gathereth together in a manner the universal excellency of the visible creature to hold forth a legible and heavenly picture of this invisible and supercelestial Mansion Be pleased to take a more orderly view of it as you have it set forth according to its foundations and structure The foundations are twelve garnished with all manner of precious stones and in them the names of the twelve Apostles of the Lamb engraven The first foundation was Jasper the chief of Gems of which before The second a Saphir blew or skie-coloured the fifth in Aarons Breast-plate The third a Calcedomy of purple colour The fourth an Emrald a stone so green that other green things lose their colour while it is present most pleasant to the sight the fourth in Aarons Breast-plate The fifth a Sardonyx white without and red underneath like the nayl of a man The sixth a Sardius of the colour of blood the first in Aarons Breast-plate The seventh a Chrysolite of such a golden colour that gold looketh like silver to it when they are laid together The eighth a Beryl of a Sea-green the tenth in Aarons Breast-plate The ninth a Topaz of a pleasing green colour the second in Aarons Breast-plate The tenth Crysophrasus a green inclining unto gold The eleventh a Jacinct of a violet colour The twelfth an Amathist the chief of violet coloured Gems the ninth in Aarons Breast-plate It s structure is either outward where we have the matter form wall and gates the matter pure gold like unto cleer glasse ver 18. viz. transparent gold the form sour-square ver 16. Twelve thousand furlongs that is fiveteen hundred English miles square The wall of Jasper ver 18. a hundred forty four cubits in height ver 17. situated to the four coasts of Heaven vers 13. strongly founded vers 14. The gates are in number twelve made of twelve pearls every several gate was of one pearl vers 21. situated East West North and South three looking every way vers 13. having ingraven upon them the names of the twelve Tribes of Israel and twelve Angels for the keepers of them Or inward where we have the streets of pure gold as it were transparent glasse vers 21. It s Temple God and the Lamb Its light the glory of God and the Lamb Its inhabitants vers 24. It s peace vers 25 Glory ver 26. Holinesse vers 27. Its waters a pure river of life Chap. 22.1 Its fruits are the fruits of the tree of life vers 2. This heavenly society is made up of God 2 Of their Society and Christ and the blessed The good of this society in respect of the Blessed themselves chiefly consists in their knowledge one of another communion one with another and content flowing from that communion Known and approved is Luthers answer Num in illa aeterna vita simus alter alterum cognituri Melch. Adam in vita Luth. returned affirmatively upon the desire of the hearers that he would be pleased to speak to his own Query to this question propounded by himself a little before his death viz. Whether we should know one another in eternal life which he proved from Adams knowledge of Eve in innocency whom he had never seen before Gen. 2.23 The knowledge of the Beat fical Vision exceeds the knowledge of Adam David implyeth that he shall know his childe when he comforts himself that he shall go unto it 2 Sam. 12.23 Peter seeing Christ transfigured and Moses and Elias appearing with him in glory whom he had never seen no saith Tertullian not so much as in their pictures Tertul. contra Mar. the use of Statues and Images being prohibited by Law among the Jews takes notice of them Maâ—th 17.4 Luke 9.33 The rich man knew Abraham and Lazarus Luk. 16. Surely then Abraham and Lazarus shall know one another The poor shall know their rich Benefacters when they receive them into everlasting habitations Luke 16.9 Poul shall know the Thessalonians whilst he looketh upon them as his crown of rejoycing at the comming of the Lord Jesus 1 Thess 2.9 The Angels know one another Tho. part I. q. â—6 art 7. and know the Elect in glory The very state of blessednesse denyeth the contrary Austin comforts the Lady Italica after her Husbands death Quosdam nostras migrantes non amisimus sed praemifimus August Epist 6. telling her that she shal know him amongst the blessed Society yea both know and love him better than ever she did in this life Their communion and conference one with another may be gathered from the like in the Angels who doubtlesse speak one unto another though not vocally as we now doe yet in their manner viz. Angelically and Spiritually which is nothing else but a spiritual insinuation instillation or communication of their minds notions and meanings one unto another For Spiritual substances to speak together Tho. part 1. q. 10. art 1. is for one spirit to signifie unto another their notions and minds in a spiritual and therefore in a better manner than we doe As the speech of the Angels Zanchi de operibus Dei part i. lib. 3 c. 19. so the speech of the blessed Souls is a power whereby as they please they make known one unto another what they know themselves our thoughts passe unto him whom we communicate them unto by two doors viz. of volition or will and expression whether by word writing or sign The Angels have but one door through which their thoughts pass namely their wil. To think that the Angels and Spirits of the just made perfect doe not speak mentally that is in their heavenly and spiritual manner communicate their minds one unto another as they see cause is against reason and inconsisting with the state of blessedness To think they speak in this manner is not repugnant to Scripture or Reason though the ful resolution of that quere viz. with what tongues the Angels and Souls departed speak seems to be reserved til we come into Heaven After the Resurrection nothing hinders but we may beleeve Synops. pur Theolog. disp 2. n 42. that the Saints shal speak not only mentally after the manner of the Angels but also when they please vocally after the manner that men now speak and as some conceive probably in the Hebrew Tongue Great must needs be the content of their Communion if we consider either the neer relation of the persons being Members of the
upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Observat 2. Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observat 3. Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would decâ—ive if it were possible the very Elect Mar. 24.24 Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Observat 4. Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1.7 Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1.3 and peace from the Son for he is our peace Ephes 2.14 and love from the Spirit Rom. 5.5 The love of God is sâ—ed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place Observat 5. how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only graee doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7.7 8. Rom. 9.15 Isai 45.15 and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57.21 There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14.27 and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9.17 The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
the effect in its cause or Conclusions in their principles the creature is to be seen in God in a more excellent maner than in it self thence they are said to be eminentially contained in him Could we see cleerly a building in the perfect conception of the Artificer we should see it in a more excellent manner than in the Edifice it self Yet we are to rembember that the Divine Essence is an arbitrary Exemplum ideale Speculum voluntarium Speculum arbitrarium Of the maner of the Beatifical Vision or voluntary glass manifesting more or less of his works according to his good pleasure But of that day and hour knoweth no man no not the Angels which are in heaven neither the Son but the Father Concerning the manner of the Beatifical Vision not to say any thing that exceeds sobriety and yet to say something that may help our understanding only thus As unto the act of the understanding there is required the object the species or similitude of the object or else either the eminent or formal presence thereof which supplieth it the faculty and the exercise of the faculty so unto the Beatifical Vision there is requisite the concurrence of the object the light of glory the glorified understanding and the evercise of the understanding glorified The primary object is the Divine essence it self In corporeal vision sight is united to the object by the help of the sensible species i. e. the similitudes image or likenesse of the object in intellectual Vision the understanding is united to the object by intelectual species but in the beatifical Vision the Divine essence it self supplyeth the place of intelligible species for were there any other similitude of the Divine essence it must needs be a creature but it is impossible for a thing created to represent that which is increated a material species is unable to represent an immaterial object much more is a created species unable to represent the increated object there being more distance between the light of glory or any other conceivable created similitude and the increated essence than there is between a material and immaterial creature Again there is no use of any created species for the seeing of the Divine essence by reason of its perfection and immensity whence it can sufficiently unite it self to the glorified understanding The Divine essence concurreth with the understanding both as an universal Agent and as the object of such Vision Revel 21.23 The Beatifical object applieth it self to the created understanding together with the understanding causing this blessed Vision By its eminency it hurteth not but perfecteth the understanding as is implyed in its denomination of the Beatifical Vision The light of glory is a glorious supernatural influence concurring with and inabling of the inherent principle of the glorified understanding to see God The light of glory may be so called because it accompanieth the state of glory it is a created perfection As assisting grace is unto an act of new obedience so is the light of glory unto the Beatifical Vision as that extraordinary assistance was unto Moses whereby from the top of Pisgah he was enabled at once to take a true full and clear prospect of the Land of Canaan Deut. 3.27 and as that extraordinary assistance was unto Stephen whereby whilst he was yet on earth the Heavens being opened he saw Jesus Christ at the right hand of God so is the ordinary assistance of the light of glory in the life of glory unto the blessed in order to the Beatifical Vision The School-men speak thus of it Lumen gloriae est perfectio superaddita quâ intellectus fit efficax seu confortatur ad videndum Deum Thom. p. 1. q. 12. Lumen gloriae est actualis illustratio i. e. influxus Dei supernaturalis elevans intellectum ad visionem essentiae Divinae Sententia Scoti Nominalium Lumen gloriae est ipse concursus supernaturalis Beatifici objecti quatenus per illum objectum istud se ipsum immediatè intellectu manifestat efficiendo cum intellectu Beatissimam visionem Smising Tract 2. Dis 6. N. 93. some That it is a perfection superadded to the understanding whereby the understanding is made able to see God others That it is an actual illustration that is a supernatural influx elevating the understanding unto the Vision of the Divine essence others That it is the supernatural concourse of the Beatifical object whereby the object immediatly manifests it self to the understanding together with the understanding causing a most blessed Vision The glorified understanding is an inherent Principle or habit in the Soul after the manner of a permanent disposition as light is in the Sun not after the manner of a transient passion as light is in the Air or as the gifts of Prophesie were in the Prophets elevated by the light of glory unto the Vision of God Of the effect of the Beatifical Vision Scot. lib. 4. dist 49. Beatitudo est status omnium bonorum aggregatione perfectus The effect of the Beatifical Vision is Blessednesse as glory is the Sum of all Gods perfections so Blessednesse is the sum of all mans good that he either needs or is capable of God intending to make a Creature happy giveth it a principle capable to und erstand and enjoy him and giveth himself the object of that principle to be understood and enjoyed No Creature is capable of happiness or misery but the reasonable Creature there could neither be Heaven nor Hel the joys of the one nor the pains of the other without understanding the perfect union of the highest created Principle with the increated object makes blessedness There are four Attributes of the Beatifical object Attributum Beatitudinis objectivae 1. Ultimum 2. Perfectum 3. Expellens omnem miseriam 4. Vt satiet appetitum Valent. Tom. 2. disp 1. q. 3. p. 1. Ultimateness perfection expulsion of all evil satisfaction of the desire It is the last that whereunto all things are referred but it self is referred unto nothing it is perfect having absolute and universal excellency it expelleth all evil knoweth no want it is a sufficient good it satisfieth the desire the Wil willeth no more The Latitude of all being all truth and all good the object of the Understanding and Wil is contained in it and that in most eminent manner The formal Blessedness of the glorified Soul consists in the clear vision of this object which succeedeth Faith hereby we know God In perfect fruition thereof which succeeds Hope hereby we enjoy and possess God In perfect love thereof which succeeds our charity hereby we close with are like to rest and acquiesce in God By the Understanding Will and Affection the Soul doth as it were enter into God and God into the Soul whence followeth as it were a mutual in-being of one in another and an intimate vital union between God and the Soul Either the vision fruition and love of God is Blessednesse or
sand which is by the Sea shore 1 King 4.29 yet Solomons heart compared with Adams innocency or his own Soul now in glory was but a narrow heart Between Pauls Soul in the body and in glory there is as great a disproportion as between a childe and Solomon 1 Cor. 13.11 Prop. 2. The Soul separated dependeth not upon the Body in respect of its operations It dependeth not upon the body for the knowledge either of immaterial or material objects both being present to the Soul either by the essence of things themselves or by their intelligible species or by the Divine essence supplying all species Three things are required to the operation of the understanding 1. An intelligent faculty 2. Light to illustrate the understanding 3 The presence of the object with the understanding whatsoever is understood must be united with and touch the understanding which is done either by the eminent presence of things in the Divine Essence Zanch. de operibus Dei part 3. l. 2. c. 2 so the soul understands in glory or by the formal presence of the very things so the Angels understand themselves and so we as some conceive see the Light or by the similitude or image of the thing commonly called a Species so we understand intelligible objects in this Life The soul whilst it is in the body dependeth not upon any corporcal organ phantasie inward or outward sense as an instrument whereby it understands but as an instrument to represent the object to be understood which representative faculty of the phantasie being performed and that in a more eminent manner either by the Divine Essence it self supplying those Species or by way of infusion of them at or immediately upon the instant of its separation after the manner of the concreated Species of things in Angels or by occasional abstraction of them from objects The soul separated remaineth free to its operations without the use of the body Angels understand material and immaterial objects Angeli cognoscunt materialia per hoc quod sunt in iis per suas spocies intelligibiles The par 1. q. 57. art 1. Piscat praesatin Ezech. by the SPECIES or that which answereth the species of such objects without Corporeal organs In an extasie rapture or trance of which some reckon about five thirty in the Scripture which are spiritual Visions of the soul during that space retiring as it were out of the body or at the least not making any use of the body therein so far is the soul from not understanding at all or from not understanding so well as that it then understandeth best in this life Paul is taken into the third Heaven heareth unspeakable words which it is not lawful for a man to utter all which we must needs grant might be done without corporeal organs he himself telling us once and again That whether it was in the body or out of the body he could not tell 2 Cor. 12.2 3. Conimb de de anima l. 3. c. 8. q. 8. art 2. Tollet q. 21. Immaterial Objects may be understood by the soul in the body without corporeal organs or sensible species The soul in its separation from the body undergoeth a privative not a positive change It suffereth a change in respect of its information of the body and operations by the instruments of the body It informed the body before but not now It exerciseth the same operations now that it exercised before though not in the same manner then with but now without the body In the state of glory Tho. 2.2 qu. 175. art 4. Conim de anima l. 3. c. 8. qu. 8 art 3. the soul is free to contemplate materiall objects either in themselves by intelligible and sensible species according to the use of corporeal organs glorified or according to their representation in the Divine Essence As grace doth not destroy but help so glory doth not destroy but perfect nature The soul glorified and reunited to the body at its pleasure useth but dependeth not upon the phantasie for the understanding of material objects Prop. 3. The condition of the body in the state of death prejudiceth not the blessednesse of the soul The soul may be blessed though the body be dead We look too much upon the dead carkass and too little upon the living soul Christs body in the grave interrupts not the happinesse of his soul in Paradise As the body in the grave doth neither good nor evil so it feeleth neither good nor evil It is as if it were not Joseph is not Ger. 42.36 The bodies of the Saints at death cease for ever from sin and from all suffering that is felt there is neither sin nor tear in the grave And from suffering it self at the Resurrection The body is neither sensible of the want of the soul nor doth the soul feel any misse of the body The body is neither sensible of good or evill concerning it self nor concerning the soul the soul though it be not touched with any evill yet it is affected with good concerning the body whilst it looks at it as sown 1 Cor. 15.43 As at rest Isa 57.2 As fallen a sleep 1 Cor. 15.6 As in Covenant with Christ Matth. 22.32 all which phrases are proper to the bodies of the Saints The soul hath no grievance for the absence of the body yet it hath contentation in its Rest and a glad expectation of its future meeting Such is the condition of the body in the grave which yet we must so mind as not forgetting the soul in glory The body is at rest the soul is in blessednesse that the one is at rest hindreth not the blessednesse of the other the body is asleep but the soul putteth forth its perfect operations The body is asleep in the custody of Jesus 1 Cor. 15.18 The soul beholds the face of Jesus Jacobs sleeping body troubleth not his communion with Christ and his Angels Gen. 28. Pauls soul in the third heavens misseth not his body though as may be supposed for the time soul-lesse upon earth 2 Cor. 12.2 The condition of the soul dissolved in the Lord is as it were a blessed rapture lasting from our dissolution to our resurrection though the grave be a land of darkness as darkness it self and of the shadow of death without any order where the Light is as darkness Job 10.22 yet is not that long-home of the body so dark and disorderly as the everlasting home of the soul is light and beautiful The godly soul prepared should be no more afraid of death in regard of the body than of its fall into a kindly sleep after weary labour and as glad of dissolution in respect of it self as of going to be with Christ which is far better Phil. 1.23 Prop. 4. The soul from the instant of its dissolution is freed from all imperfections of sin sorrow and infirmity God shall wipe away all tears from their eyes Rev. 7.17 The spirits of just men
17.2 Luk. 9.31.33 Mar. 9.6 The power of the Body containeth vigor activity strength Dos Agilitatis and aptnesse for the Soul to act by Their vigor shal always last in the flower height and excellence of it always in its most absolute and perfect efficacy that which we read of Moses Deut. 34.7 and which Joshua speaks of himself Chap. 14.11 shal be verified concerning glorified Bodies in a more excellent manner Eliah is as lively and fit for action now as at the first moment of his entring into glory Their activity and aptness to action exceeds what we can wel conceive all the Saints in Heaven are such as Pharaoh enquired after Gen. 47.6 persons of activity Much is the activeness which at times God hath been and is pleased to give to Mortal bodies Eliah the hand of God being upon him runneth and out-runneth Ahabs Charriot making haste as is likely that the rain stopt him not 1 King 18.46 Asael was as light of foot as a wild Roe 2 Sam. 2.18 They in their immortal estate shal be like the Sun in respect of its brightness why not in respect of its motion which the Learned allow to move a Million and one hundred sixty thousand miles in an hour if so swift may be the motion of Natural Bodies how swift the motion of Glorious Bodies shal be we shal know when we come to make use of it Vbivolet Spiritus ibi protinus erit corpus August Haec igitur Dos erit facultatis quod potuerunt facere se movere momento quodcunque quocunque volunt Paraeus in 1 Cor. 15 43. out of the Scripture it appears that Angels in their assumed Bodies have moved very swiftly Elias when departing out of the Disciples sight toward Heaven not by assumption that is by extrinsecal help as in fiery Chariot but by the ascension according to the inherent Principle and vertue of his glorified Body Luke 9. goeth up to the cloud easily and quickly and Christ is quickly out of their sight Act. 1.9 As is their condition so also is their strength Sampson yet in a Mortal body makes no more of Cords about his arms than of Flax burnt with fire takes the doors of the Gate of the City and the two Posts Barre and all and put them upon his shoulders and carried them up to the top of the hil Judg. 16.3 breaks the Wit hs as a thread of Towe is broken when it toucheth the fire ver 9. goeth away with the pin of the Beam and with the Web c. May we not wel conclude that the weakest in glory shal be stronger than Sampson in his great strength the Bodies subjection to the Soul is its exquisite aptness and readiness as an instrument for the Soul to operate by with all dexterity and promptness without all retarding and hinderance The distribution of the Body into Natural Dos Subtilitatis Animal and Spiritual is a distribution of the subject in respect of the Adjuncts concerning the manner of the living of the Body before and after the Resurrection and is as if you should say Here it liveth an Animal life after the manner of Sensitive Creatures maintained by Meat Drink Sleep and the like in the necessary observation whereof a great part of our little time if not neer the one half is spent and from the use whereof Adams body in innocency was not exempt but hereafter the Body shal live after the manner of Spirits having no need or use of these things Jesus said unto them You doe erre not knowing the Scriptures nor the power of God for in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Mat. 22.29 30. Moses though in a corruptible body liveth without bread whilst he is with God in the Mount Que. Consider 6. Whether the blessedness of the Soul shal be greater after the Resurrection than it was before Ans The blessedness of the Soul is considered either Extensively in regard of the extent thereof reaching unto the Body the glory of the Body being an addition of joy unto the Soul in which sense the Soul may be said to be more blessed after the Resurrection than before Or intensively consisting in the Vision of God Valentia To. 2. p. 1. q. 4. punct 2. which is the Essence of Blessednesse it self In this respect the blessedness of the soul is the same both before and after the Resurrection there being the same principle namely the glorified understanding with the concurrence of the light of glory The same subject viz. The blessed soul the same object viz. God and Christ Blessednesse is either essential which consists in the Beatifical Vision it self or accidental comprehending together with Essenital blessednesse those adjuncts of blessednesse which are both antecedent and consequent to the Resurrection in the latter sense the soul may be said to be more blessed after the Resurrection than before The Essential blessednesse of the soul is the same after the Resurrection with that which was before the Resurrection but the joy of the soul after the Re-union of the body and those Adjuncts of blessednesse which are consequent thereunto will be greater than it was formerly We may distinguish between the blessednesse of the person and the blessednesse of the soul the blessedness of the person which consists both of soul and body shall be greater though the Essential blessedness of the soul be the same The frequent consideration of the state of the blessed is useful many wayes Amongst others 1 To provoke us to labour to be such as may be made meet for this inheritance of the Saints that is in light 2 To endeavour to attain and retain the earnest of the Spirit whence we may alwayes be able to say We are confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.8 3 To fill the soul with strong consolation against the sufferings of life and the fear of death 4 To work an answerable conversation That whether absent or present we may so walk as we may be accepted of him 5 To dispose us to a patient waiting for and longing expectation of our change which draweth on apace Here it may not be unworthy the labour to reminde the strong impression which the contemplation of immortality hath left upon the hearts of Heathen Good Authors report of some Indians so affectionately moved with the immortality of the soul separated from the body as that impatient of staying for their dissolution by a natural death they with their own hands built those piles of wood wherein their bodies were to be burned and then behold them set on fire accounting them wisest that dyed soonest The hearers of one Hegesias of Cyrene reading of his Oration touching the state of the soul after death were so taken with it that they looked at death as a thing to be desired Socrates at the point of suffering death