then as the mariner is in the shipp or the inhabitant in his dwelling house Of this opinion Porphirie seemed to bee who as Austen writes Austen 12. de Civit. of him affirmed that the Soule if she would bee happie was of necessity to bee separated and freed from the body And likewise of this opinion al those Heritickes of necessity must bee who make and teach a duality of God a good one and a bad one the good God author of Spirits and Soules the bad God author of the bodies and all such habituall corruptions as are in them needes I say must theese latter so teach for if Soules bee not naturall formes of bodies to quicken them give life unto them and with them as comparts to make compleat composed substances of the Persons of men and women then assuredly no naturall inclination or propension can bee in them being separated from the bodies to bee reunited to them agayne no more inclination certeynly then there can be in him who having once tasted of the tyrannie of the Popish Inquisition can desire to returne into it agayne Thirdly I observe the just disposition of God who hath ordeyned a generall resuscitation of bodies at the last day that man accordingly as hee may have done eyther good or evill may receave eyther a glorious reward or an ignominiouse punishment in the bodye Cleare it is that not only the Soule or only the body but men and women composed both of body and soules are those who worke and doe for actions and deedes are of the Persons themselves are those I say who doe eyther good or evill and consequently whole man and woman perfect and compleat Persons must appeare to receave according as they have done in their bodie eyther good or evill Wee must all appeare before the judgement seate of Christ sayth the Apostle that every one may 2. Cor. 5. 10. ceceave according as hee maye have done in his body eyther good or evill Not onely bodies then nor Soules alone but men and women Persons compleate and consummate must appeare I say consummate for such is the Phrase of the Apostle in his Epistle to the Hebrewes where speaking of Heb. 11. 13. the Fathers and Ancients of the old testament who by the testimonie of Fayth were approved sayth thus They receaved not the repromission and promise God providing better for us that without us they should not be consummated so hee speaketh And this cōsummation which is when the bodie being raysed up and shall be joyned to the Soule agayne is that whereof holy Iob speaketh thus Iob. 14. 15. making it the verie worke of the right hand of God himselfe Thou shalt reach out thy right hand to the worke of thy handes or as the Chaldaicke paraphrase hath it Thou shalt be gracious to the worke of thy hands How this but by a powerfull and gracious resuscitation and raysing up of her body from her bed of dust and corruption and reuniting the same agayne unto the Soule whereby it being reunited becomes quickened Iob. 9. 25. 26. with the Spirit of life The hope of this was so deare and preciouse to holy and most venerable Iob that on the dunghill of his miseries with a triumphant kind of joy hee layed up in his bosome the joy full expectation hereof I know sayth he that my redeemer liveth and that at the last day I shall be compassed about with my skinne and that in my flesh I shall see God my Saviour and that myne owne eyes shall behould him and not any other for mee And in this expectation hee dayly dwelt according as he professes in another place All the dayes of this my warfarre I expect and looke untill my chaunge and immutation be come Which Iob. 14. 14. chaunge and immutation is that verie thing which now wee have in consideration to weet the glorious state and condition of the bodies of those who in this their pilgrimage may have walked in true fayth towards their God It is not doubted of amongst Christians but that the same individuall Person is to appeare is or shall bee glorified both in body and soule who in this mortall life hath kept his fayth faythfullie and obediently seruing God not taking or receaving his Soule in vayne and consequently Psal 24. 4. as the Soule is the same individuallye for it never perished so likewise the verie body must bee the same individuallye yea and the substantiall union and conjunction whereby the Soule and body are joyned together must be the same individuallye and in unity of number which though reason conceaves not yet fayth assecures and warrantes And so consequently cleare it is that the immutation and chaunge whereof the Apostle and holy Iob speake is not because there is another Soule or another body or another union of body and Soule for all these three are the same individuallye and numerically but the whole chaunge and immutation is in respect of some glorious properties and qualities which the bodies resuscitated to glorie shall have which they never had whilst they were yet mortall fro as the Soules and Spirits have their speciall glories so likewise shall the bodies have theirs These Foure glorious qualities of the glorified bodies qualities and properties are commonly distinguished to bee fowre to weet Impassibilitie Subtillity Agility Clarity Impassibilitie whereby the body is made uncapable of any contrary passion or violent impression Subtillity whereby the body is made not a Spirit but like unto a Spirit to bee able to penetrate or passe where it could not before Agility whereby it is indewed with such a velocity and Swifenes that the beatified may followe the Lambe whithersoever he goeth Clarity whereby al deformitie or naturall obscurenesse being taken away the body becomes bright shining and resplendent but wee must explicate these things more particularlye and yet with all brevitie possible I beginne with the first Impassibilitye Impassibilitye must needes be graunted as a partiall dowrie to glorified bodies for if they should be passible as before then consequently they should bee corruptible which as it is agaynst the nature of felicity that essentially includes a participated aternity so is it expressely agaynst the Apostles doctrine where he professes that our bodies which are sowne in corruption shall rise up in incorruption But though it be most apparant that glorified bodies shall bee impassible yet is it not so easily to explicate and open from whence this impassibility doth immediately arise or what is the immediate cause thereof The Apostle tells us that what is sowed in weakenesse and infirmity riseth up in power and vertue which vertus or power I take to be the immediate cause of impassibility or else to be impassibility it selfe But what is this vertue and power Is it 1. a supernaturall vertue making the elementary parts and qualities to be of another nature then now they are Not so for nature must not be chaunged or
soule hath a most absolute dominion over them and doth by a redundancy and emanation impart unto them a glorious quickning and vivacity or livelines farre beyond that which any mortall creature in their bodily heavy parts can have And this either by the meanes of a greater perfection of glorified Soules or by the meanes of more perfect instruments for motion then those which corruptible bodies usually have This Agility or Facility for motion although it make the bodies glorified very tractable to the soules for motion so that we may in a sort say with St. Austen Whereto soever the will shal intend August lib 22. de Civit. cap. altimo there presently the body as it were in a momēt shall or may be yet we may not graunt unto the said bodies any instant tanean motion so that in an imagined instant of time I say imagined instant for time hath no true or reall instant either as part or period and end of it selfe they may make any true reall corporall motion or mooving Howsoever diverse Schoolemen may to the contrary have dreamed For doth it not imply in termes and involve contradiction that that motion which is a successiue passing over or in space from place to place as all corporall motion and moving is should be and not in some durance and continuance of time according to the greater or lesse velocity and swiftnesse thereof And yet notwithstanding the corporall motion of glorified bodies may be very sodaine and in as it were imperceptible moments of time like as the Sunne beames the which as it were in a moment because in an unperceivable moment of time doe fill this whole hemisphere with their glorious Aug. epist 44. Sap. 3. 7. Lustre Austen affirmes it and I dare not deny it And so I interpret those words of the booke of Wisdome if they are to be understood of the glorified The righteous shall shine and as Ioh. 20. and 21. Luk 24. sparks among the stubble they shall runne too and fro Whereby I take it their agility and facility for motion is figured And if we arightly consider what is recorded in sacred Scriptures touching the sundry soudayne corporall apparitions and disapearings of our Saviour after his resurrection and how that the bodyes of the beatified shall be made conformable to the Clarity and so answerably Phil. 3. 20. to other glorious qualities of his glorified body there will no just reason be shewed for denying such a glorious agility either to the body of Christ or to the glorified bodyes of his Saints And although we give to the glorified bodyes of Christ and his Saints such a glorious nimblenesse and Agility yet if we observe the phrases of sacred Scriptures we shall finde that the glorified in that glorious state of happinesse are seldome recorded to have used such extraordinary agility and nimblenesse of motion We reade that they shall follow the Lambe whithersoever he Reve. 14. 4. goeth which following is interpreted even by the Lambe himselfe to be a walking which must be so decent and grave as becomes that glorious state For thus he professeth hereof They shall Reve. 3. 4. walke with me in whites for they are worthy Now this walking must be such as beseemes the glorious Majesty of Christ and the honour of his Saints Glorious Grave Divine Magnificent Aud surely it were no lesse then folly once to dreame that the glorified shall have any games or sports in coursing and running up and downe No no such vanities which earthly minds do over highly prise do not beseeme their states of glory and Majesty And yet though we deny them to have any unseemely runnings or dancings we may not affirme them to be so penned up as though they had no glorious restings perambulations and walkings They have doubtlesse their sittings on seates of Iudgement They have their religious and Reverentiall standings up bowing downe prostrations and Ephe. 2. 5. Revelat. 3. 2. Luk. 22. 30. Mat. 19 28. Revelat. 4. 4. 10. and 7. 9. the casting downe of their Crownes before the state of Majestye How then can we deny unto them seemely divine motions And notwithstanding whitherto soever their motions leade them they have the glorious presence of God with them for God by the vertue and immensity of his all-presence being in all his Creatures the glorified Mat. 18. 10. weresover they be they alwayes see his face not onely above in the heavens but even in the lowest bowells of the earth if any occasion of service should require their presence there And can wee otherwise dreame but that those glorious Angells who did minister to Christ in the Mat. 4. 12. wildernesse did there for by definitive presence the substances and natures were in the wildernes not in heaven did there I say behold the glorious Majesty of the Father And surely that which Gregory affirmes of the Angells truely That they Greg. hom 34. in Ezekiel runne as it were within God and in God whitherto soever they are sent may also be truely affirmed of the glorified Saints wheretosoever they roule and wheresoever they abide they abide in God and roulle in God It was truely said by the Poet and afterwards confirmed by the Apostle that in God we live we moove and have our being as certainly Act. 17. 28. it may be said of the beatified that they live moove are and have their glorious being in him live of him by partaking of his glorious life move before him by most prompt and ready obedience alwayes doing his will are in him by a glorious inpresence of God in them and they in God being entered Mat. 25. 23. into his owne glory Againe in him with him and before him with him never to be separated from him in him diving into and swimming in the infinite ocean of his joy before him alwayes beholding and delighting to behold the glory of his Majesty and the Majesty of his glory So likewise God in them with them and before them In them by the glorious bright and light of his countenance illustrating them within with them ever supporting them with the left hand of his protection and filling them with the joyes and pleasures of his right hand of consolation before Psal 16. them for all aternityes by their glorious vision and fruition of him himselfe to satiate them but never to sade or cloy them ever desirous to see and delighting to see O how amourously in longing desire after these things cryed out that sweet singell of Israell Glorious things are spoken of thee O Psal 87. 2. City of God! O thou City of God so glorious are the things which are in thee that no tongue can with sufficiency speake the least part of them and no marvell for what tongue can speake them which Isa 64. 4. 1 Cor. 2. 9. eye hath not seene eare hath not heard neither the heart of man hath conceived neither can conceive in this
state of mortality what God hath prepared for those that love him Clarity THat which the Apostle calls glory speaking 1 Cor. 15. 43. thus The body is sowen in ignoblenes it riseth againe in glory is generally by Divines termed and called Clarity and this nothing at all from the Apostles sense for in the place alleaged he teaching that at the Generall resurrection the Glories of the bodies glorified shal be different and diverse one exceeding the other hee useth this declaration 1 Cor. 15. 45. for the same Like as onestarre differeth from another in Clarity the brightnesse of the starres being more properly called Clarity then glory so shall the resurrection of the dead bee Now what manner of Clarity this shall bee it is not difficult to expesse if wee call to mynd what manner of Clarity and Glory that was wherwith the body of Christ was adorned at the time of his Mat. 17. 2. Transfiguration when his face did shyne as the sun and his rayment was white as the light S. Mark addes that his rayment became shyning exceeding whyte as the snow so as no fuller on the earth can whyten them Mark 9. 3. But cleare it is that our vile and humble bodyes at the daye of the Resurrection shall bee transformed and by a glorious immutation bee made like to the resplendant and bright shinning body of Christ so sayth Paule in his Epistle to the Philippians Phil. 3. 20. And Christ promiseth in the Gospell That the Righteous shall shyne like the Sun in the kingdome of their Father Loe Christs face on earth did shine Mat. 13. 43. and now in heaven doth shyne like the Sun and to the Righteous it is promised that though now they are as the very of scumme of the world yet their faces shall shyne like the Sun in the kingdome of their Father But here note that though it bee sayd that Christs body the Saynts bodies shall shyne like one and the same thing never the lesse this must not bee taken in full equality of Clarity brightnes Chrysost in Mat. Chrysostome excellently But if the face of the Lord did shyne as the Sun and the Saynts shall shyne as the Sun shall then the Lords Clarity and his servants bee equall Not so but because nothing is found to bee more bright then the Sun therefore to give an example of the future resurrection both the face of our Lord is sayed to shyne and the righteous also are sayd to shyne as the Sun Whereby wee cannot but observe how exceeding bright and resplendant the Clarity of our glorified bodies shall bee for if they shall shyne as the Sun and the Sun shall Isa 30. 26. Chrysost in Mat. shyne at the day of Iudgement seventimes brighter then now it doth then may wee boldly with Chrysostome say though there shall bee no chaunge in nature yet there shall be the addition or putting to of an unenarrable Clarity and brightnes Which brightnes and Clarity we may not only conceave that it shall bee a transeunt Light upon the superficies and out syde of the body like as the Suns beames without any immutation internall doe spread themselves upon a wall No no there shall bee a true internall immutation by a glorious Clarity and brightnes which shall make the glorified bodies not only bright and cleare without but also fulgent and shyning within and thoroughout So that the glory of the Soule may thorough the body is it were by a glasse in such a manner bee seene and beheld in such sort as a spirituall glory may bee beheld and seene somewhat in like sort as the Coulour of the body may be seene in a glasse or rather as the life of the soule is seene and observed in and by the vivacity and Livelines which it imparts by action and motion to the outward visible parts of the body And if I misconceane not in respect of this glorious translucency and transparency the brightnes and Clarity of the celestiall Hierusalem is in the Revelation of S. Iohn thus in like sort described And hee caryed mee away in the spirit into an high Reve. 21. 10. 11. and great mountayne and shewed mee the great City holy Hierusalem which I interpret the Glorious state of the Saints Triumphant descending out of heaven from God having the glory of God And her light was like unto a stone most precious even like a Iasperstone as cleare as Chrystall And agayne in v. 18. 19. 20. c. the 18. and other verses following And the building of the wall of it was of Iasper and the City was pure gould like unto cleare glasse and the foundations of the wall of the City were garnished with all manner of precious stones The first foundation was Iasper the second Saphire the third a Chalcedonye the fourth an Emerauld the fifth a Sardonix the sixth a Sardius the seventh a Chrysolite the eighth a Berill the ninth a Topaz the tenth a Chrysoprasse the eleventh a Hiacinth the twelfth an Amethist And the twelve gates were twelve pearles every severall gate one pearle And the streete of the City was pure gould as it were transparent glasse Thus farre the Prophet giving almost in every word a touche and description of some one or other Clarity and brightnes of that Triumphant City O let us pondering and ballancing these things in the scales of our Soules say unto them Arise ye up and be illightened for the Light of the Lord is comming and the glory of God shall appeare both over us and in us if we find truely to feare him sincerely to love him and faithfully to expect his comming Amen I have here set downe more at large the words of the Prophet that the Godly reader may well observe these things first what I have sayd to be most true touching the glorious translucency and splendour of the glorified bodyes described to be like Iasper or Crystal or Saphire or Chalcedon or some other precious pearles or Margarites the excellency and surpassing brightnesse whereof especially of Christ conformable whereunto the glorified Phil. 3. 20. bodyes of the Saints shall be made I gather out of the 23. verse of this said chapter wherein the Prophet having described that the glorious City needeth neither light of the Sunne nor of the Moone and Reve. 21. 23. gives a reason thereof for that the Clarity and brightnesse of God shall illighten the same he adds in the same verse that the Candell thereof was the Lambe Glorious brightnesse of Christs body distusing it selfe Who hath ever observed a candel lighted at noon dayes and bright to have given any light No no the brightnesse of the Sunne obscures the same be the candell never so great And yet the Lambs clarity and brightnesse that is the brightnesse of Christ as man shall through and by his glorified body be so shining resplendant that it shall be as a bright shining Sunne in that Triumphant
City where shall be no night nor darkenesse saith the Prophet Againe I have beene more large in this to confirme that truth which some most idly as not loving nor desirous to excell in those vertues which must be as measures of distinct degrees of Reve. 21. 17. glory for one and the same is the measure of men and Angells I say as some most idly would call in question to weet that there shall be a true variety and diversitie of glories and glorious Mansions 1 Cor. 15. in that triumphant City Some cleare like Chrystall some bright like Saphire some glittering like Iasper others fresh and greene like Emerald c. Mens Soules shall there differ in glory and their bodyes in Clarity even as the starres in the firmament do differ in Clarity each from other This though it be a most evident truth yet the wanton wills of many who have placed al sanctity in conceit apprehension perswasion I might say presumption will not admit of the same charme the Charmer never so wisely But let the pious read seriously the 20. of this prophesie Reve. 20. 12. and he shall finde that the very Iudgements of God touching great and small great and smal shal be according to what is written in the bookes And that the levell measure and square is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their workes that is faith love patience zeale truth c. So just is God that he is to all those that seeke after him in a holy feare a faithfull rerewarder Heb. 11. 6. giving to every man according as he may have done Againe thirdly I have beene herein the more large to shew the surpassing felicity of that place where the whole bodyes of the Saints and every part of them yea those parts that are now esteemed basest and vilest shall shine and glitter like most precious Margarites and Pearles they shall not onely then appeare without blemish and free from all deformity cleare from corruption without all difficulty but they shall be filled within and compassed about without with Clarity they shall be indowed and invested all over with Spiritualty they shall be quickned and enlived with Agility they shall be replenished and possessed 1 Cor. 15. 43. 44. with Impassibility for that which was sowne in corruption shal rise in incorruption that which was sowne in dishonour shall be raised in glory that which was sowne in weakenesse rising againe in power that which was sowne a naturall body rising againe a spirituall body Seneca perhaps had some obscure knowledge hereof when as he writes thus of the state of the Godly after this life ended These things saith he speaking of the joyes of this life cease but they perish not yea Seneca epist 36. death which we feare and shunne changeth but taketh not away life the day will come which will place us in rest and light Thus he like a Christian though not so fully nor so clearely as that renowned Father St. Austen most sweetly and divinely There shall be life without death Youth Angust in Soloqui without ould age beawty without deformity strength without debility joy without dolour rest without labour such an aeternall refection shall be to the glorified bodyes thus he Surely the splendour and glory of the body is so great that passes all explication it goes beyond all apprehension and accordingly not onely in respect of the happinesse of the soule but also in respect of the glory of the body we may well take up that of the Apostle 2 Cor. 2 Cor. 4. 17. 4. 17. That the momentany and short tribulations of this life doe worke in us and for us a weight of aeternall glory O that the wantons of these dayes so full of vanity and presumption who thinke themselves nobly adorned by their Pearles Diamonds and other costly ornaments would seriously thinke of the glorious and resplendaÌ„t Clarity of the bodyes of Saints glorified how would they despise all those vanities in comparison where on now they set their fancyes If we call to minde how St. Peters soule was gladded and ravished with the only beholding of Christs glorified body upon Mat. 17. 2. Mark 9. 3. mount Thabor though his body at that time received no part thereof we cannot otherwise thinke but that the joy of the beatified shall be exceedingly and surpassingly great when they shall not onely behold the glorified body of Christ and see his glory but withall shall see their owne bodyes and soules participants of the same Phil. 3. 20. brightnesse and glory So So shall God heale the infirmities of his Saints crowning them in mercyes Psal 103. 3. 4. and miserations So so shall the faithfull be delivered from the servitude of Corruption into the liberty Rom. 8. 21. of such glory as beseemes the Sonnes of God So so shall all those who instruct others to Godly Dan. 12. 3. life shine as starres in the firmament for all aeternities O that our soules might be truely enamoured with the love and desire of this Celestiall place and state O how would we despise all transitory flashes and sparkes of earthly pleasures if we could but seriously thinke of those joyes and Psal 16. 10. pleasures which are layed up in Gods right hand for his Saints for evermore Iacob served seven yeares twice told to obteine his beautifull Rachell and the dayes though so many seemed to him but as few in respect of the greatnesse of his love O that the love of our soules were in like sort great after the Celestiall Rachell so comely in state and glory then should we think all the labours but light all the tarriance but short all the dayes but as moments wherein and wherewith our heauenly Laban shall exercise us in these dayes of our Pilgrimage and mortality O thou gracious God Father of lights Illustrate our understandings O thou God fountaine of life refresh our memories O thou God burning fire of love enflame our wills and sanctifie our affections O thou God our cheefest last and only good the God of our hearts and our portioÌ„for ever be thou to us all in all things O thou that hast made us for thy selfe thou hast framed us according to thy owne Image we know none we acknowledge Gen. 1. 27. none nor desire any other end of our selves to make us happy but thy selfe O do vouchsafe to conduct us safe and to bring us sure to the heaven of thy happinesse to the haven of our eternall felicity teach us thy paths wherein we shall walke guide us with thy Counsell and receive us into thy glory To thee we confesse in all humble longing desires of our soules Truely O Lord August â—n Soâ—â—q about the end thou art great aboue all Gods and great is thy reward for thou art not great and thy reward litle but as thou art great so also is thy reward great for thou art not one thing and thy reward another but thou
wherewith the end attained is injoyed and possessed In like sort the objective beatitude is the very object whereon these cheife actions are exercised which the Soule seeing and enjoying is thereby made happy Beatitude formall is the very seeing enjoying and possessing of this object We may take some familiar examples hereof To the avaritious Person who should indeed have only God for his lott and portion his end which is his Mony and whatsoever else is for Money estimable his end wherewith is his base whoording up increasing and possession of the same The Intemperate mans end which is every voluptuous thing he takes pleasure in his end wherewith is his solace pleasure and delight which he takes therein even so the last end of man wherewith is the adeption and fruition of God the end which is God himselfe so injoyed and possessed It is true that God who is his owne end essentially God happy by himselfe both objective and formall is not happy by any any thing that is without himselfe or that is dependently of himselfe but as he is essentially his owne existence and being so is hee essentially his owne happy being Austen excellently what soever is in God is God there is no accidentall compaction or composition So then God being happy in himselfe and by himselfe himselfe is both the object of his happinesse and his owne formall happinesse But creatures intelligent to weet men and Angells having not an infinite and essentiall happinesse but a happinesse only by participation can have the same by no other meanes nor wayes then by some limited operations and actions of their intellectuall parts understanding and will which actions and operations must needs have some happy and singular object wherein and whereon they are conversant and exercised which object also must or can fully satiate content and glad the soule which that it is God the one onely cheefe and infinite good of the soule is so cleare and evident that it were dotage to stand long in the proofe of the same And though it be most cleare that God onely God is this last object which onely must and can give happinesse Rom. 1. 11. unto the Soule yet so obscured are the hearts of some foolish men that though they cannot say in their hearts there is no God yet they say that God is not the last end of their soules nor the object of their happinesse But O that they would consider and seriously ponder in their soules oh how easily should they finde in God all reasons that might moove them to take him and to embrace him only for their last end and the totall object of their happinesse Where there is an infinite pyle of wood kindled it cannot bee but the fier kindled may burne for an infinite time and without end how then shall not the soule infinitely and for ever In God is all that is to bee beloved burne with love and joy it selfe with delight which hath God in whom there is an infinite abysse of goodnesse power Majesty beawty for her present and happy object O thou soule Whosoevers thou art and wheresoever thou art O that thou wouldest seriously consider this thy last and best good the very place and center of thy sefe consider seriously whether there can be any perfect happy place of rest for thy selfe besides Gen. 1. 27. God Art not thou made to the Image and likenesse of God Then thy essentiall and totall dependency is from God then thy totall inclination and propension ought onely to be to God Inquire into thy soule and aske whose Image it is whose inscription is ingraved therein And thou shalt finde that it is only God it is onely he that hath marked thee and signed thee for himselfe yea immediately for himselfe O the honours of intelligent creatures by their institution to have God only God for their last and immediate end wherewith they must be eternally conversant and to have him for the full and compleate object of their happinesse in the contemplation of whose beauty they must be eternally exercised O the best of all best parts for by participation it is the Mat. 25. 27. Luk. 10. 42. Psa 73 26 very joy of the Lord himselfe O choose this thou my soule it shall never be taken from thee the God of my heart and portion forever O that my very flesh and soule would exult and rejoyce after this living God for ever O the sweetest water springs my soule thirst thou after them for ever It is said of those that love God sincerely and make him the object of their hearts in this life 1 Ioh. 4. 7. that they abide in God and God in them holily and graciously O how joyous holy and gracious then in that glorious estate shall our abiding in God and his abiding in us bee to our soules for the dayes of his owne aeternity in himselfe and our Coaeternity with himselfe But in this last end of man and object of his happinesse we are to consider that which is observable in every object to weet in what formality or formall respect God is found to be the object of mans happinesse and felicity whether in the formality of goodnesse To what formall respect God is the obiect of mans happinesse as he is infinitely good or in the formality of power as he is omnipotent or of knowledge as he is omniscious or of wisdome as he infinitely wise or of truth as he is infinitely cognoscible and intelligible or justice as he is infinitely just faithfull in his promises and upright in his judgements mercifull in his rewards or in the formality of any other of his attributes vnity simplicity verity c. Wherein the observation and question being novell and new I had farre rather heare a master then be a teacher my selfe Sure I am that the beautified and happy see God in his owne very 1 Ioh. 3 2. presence face to face for so the beloved Disciple who sucked this truth from the brest of truth hath himselfe pronounced wee shall see him saith hee as hee is not obscurely as Timeus and Simonides Plato in dialog Philosophers who both being required to speake what God was the first answers onely by negation shewing what God was not but not what he was the other the more he considers God seene by the beatified as he is in him selfe God the longer time he requires to answer the King what God was but wee shall see him with eyes intuitive as he is in himselfe A most pure and perfect Act all existence and being all essence and nature and essentiall existence and Act most pure without all manner of potentiallity and imperfection And because whatsoever is in God is God it cannot bee but that hee who seeth God must needs see all that is in God his power justice wisdome bonity purity verity which seeing hee seeth them all to be the very deity and Godhead it selfe wherewith he is
unspeakeably delighted But in what respect is God formally the object of beautified Soules That of God to Exod. 33. 19. Moyses I will shew thee all good may seeme to perswade that God in the formality of the cheefest good is the object of mans happinesse That of Christ This is aternall life that they may know thee Ioh. 17 3. the onely true God in the formality of unity and verity that of St. Iohn we shall see him as he is under 1 Ioh. 3. 2. the formality of his infinite essence and nature that of the Apostle face to face under the formality 1 Cor. 13. 12. of Majesty and glory so diversly seemes this truth to be delivered and distinguished unto us yet with reverence my imperfect meditation and apprehension telles me If I misconceave not according to that of God to Moyses I will shew thee all good that God under the formality of infinitely Exod. 33. 19. good good as in power he is able to protect wisdom to direct justice to guide and govern bounty God under the formality of good the obiect of mans happinesse to enrich and satiate but especially as he is in every respect infinitely good in himselfe is the formall object of mans Felicity and last Happinesse And this is all that I can devoutly meditate or dare religiously affirme of this unspeakeable mystery whereinto to dive overcuriously and to be a rash searcher of majesty should deserve rather confusion then illustration Cherubins and Seraphins beholding the divine majesty out of a trembling reverence Isa 6. 2. doe cover their faces what ought wee then do who do dwell in houses of clay I shut Iob. 4. 19. up this poynt with this reverend note An Alleluja Rev. 19. 1. 3. a song of admiration beseemes Gods majesty in Hierusalem above but silence of admiration and devotion beseemes Gods Sanctuary here on earth below and yet not such silence and admiration as must be altogether ocious and idle as though man were in this life onely to consider God confusedly in his creatures for I understand that of Austen of a more cleare and perfect knowledge to be had even in this life though not so fully as in the next Man was created that he August de diligendo Deo cap. 13. might know his cheefest good God knowing might love him loving him might possesse him possessing him might enjoy him For the further clearing whereof we observe in our fourth Section THE FOVRTH SECTION God being the object of mans happinesse and his last end it is shewed by what union he is knitt and united to the Soule and thereby the Soule made happy THe object of mans happinesse and his last end being found to be God onely God it resteth further to be considered by what reall either union or application God is united to man so that he doth enjoy God as the present object of his happinesse and last end And herein Some glorious union necessary that the beatified may enioy God first most cleare it is that some glorious union is required for the same for God being in all his creatures high and lowe Intelligent and unintelligent Sensitive and senselesse in three generall sorts and manners To weet by his Three generall presenâ—ion of God in hâ—â— creatures existence presence and power by his existence intimely and immediately coexisting with them or â—ather inexisting in them by his presence to 〈…〉 â—â—â—â—mely intimely beholding them and every circumstance of them with his all-seeing eyes by his power working in with and by them all it cannot bee I say but that God being in the soules of the beatified as the object of their happinesse and last end must needes bee in them in a more peculiar sort and manner then he is generally in all his other creatures And this glorious union and application must be by the meanes of some new glorious qualities giftes or habits imparted to the beatified soules for God being immutably vnchangeably and essentially No change in God in himselfe alwayes one the same and in the same manner for with him there is no vicissitude Iacob 1. 17. or course of changing being alwayes one he is what he is all the change that is must be in Exod. 3. 14. the glorified and beatified Soules Wherein if wee will arightly consider there is no repugnancy nor difficulty at all to be found For as God in a more speciall sort in the regenerate then he is in the unregenerate Eph. 1. 6. Gala. 6 15. 2 Cor. 6 6. Apoc. 3. 20. God is truely said by the meanes of the supernaturall gifts of faith charity grace and such like to be in the regenerate in a more peculiar sort then he was in them before thy were regenerated for in the regenerate he walkes Dwells and feastes as in his houses temples and Paradises of pleasure but on the unregenerate he looketh as yet distant from him So likewise God with and in his glorified creatures in heaven must needes bee vnited in a more glorious and speciall manner then he was united with them on earth when they were onely regenerate not as yet glorified For the clearer understanding of which truth wee are to make some speciall observations and suppositions * first I suppose that this formal happinesse or immediate meanes The glorious union can bee no extrinsecall thing thereof which by a generall name I have called union cannot be any extrinsecall thing without the soules of the happy For this union being required as a meanes for the attaining and consecution of God which is extrinsecall and outexistent in respect of an infinite naturall distance to the soule if this union should be any thing that is extrinsecall to the soule then should there be required somewhat else to make it inherent and intrinsecall in the soule or else wee must proceed into an infinity untill wee shall finde somewhat inhaesiue and intrinsecall in the soule whereby God may intimely be united unto the same Againe this union and formall happinesse Formall happynesse requires an inhaerent union maketh the beatified happy not onely by imputation but intrinsecally and most inwardly happy and consequently the same must needs be inherent and in-existent in their soules For cleare it is whatsoever thing is extrinsecall to another as it maketh no reall impression in it so it cannot give any formall but onely an extrinsecall An extrinsecall cannot make a formall denomination aâ— inherent denomination unto it by the way of improper denomination and imputation onely which is no more nor no other then a meere relation extrinsecall and it cannot be otherwise For for example how is it possible that for such beauty which is without the face and not in the face the face should be formally denominated beautifull The denominations then which are of this kind extrinsecall are like to the dâ—â—â—minations which are attributed to a 〈◊〉 â—â—â— bâ—eing situate upon the right hand
or left hand of the passenger that goeth by it Accordingly if this formall happinesse should not be inhaerently intrinsecally in the beatified soules then should they not formally but onâ—ly extrinsecally be denominated happy thereby how 〈◊〉 shall they be found to be happy really and in verity Surely they should be onely as really happy by such a manner of happinesse as a poore man may be really releeved by such a manner of releefe as St. Iames describeth 〈◊〉 2. 25. 16. in his Epistle I conclude then this point as most cleare adding this reason further and above to weet this formall happinesse beeing a union iâ— is meerely impossible it should bee such unlesse it be found to be at last inhaerent iâ— on of the extreames or parts which are united which manner of inhaerency cannot be in God it must theâ—efore of necessity be in the glorified creature No 〈◊〉 substantiall reall union possible betwixt Gâ—d and his creatuâ—â— then personaâ—â— Secondly I suppose that betwixt God and any of his creatures there is no other substantiall reall and intrinsecall union possible then that which is personall which manner of union was truely sound in Christ whereby the Word Ioh 1. 14. was made flesh that is subsistentially and personally dwelt amongst us full of grace and truth as the 〈◊〉 1. 12. onely begotten Sonne of the Father I say no other substantiall reall union possible then that which is personall and substantiall for by the very principles of Philosophy it is most manifest that God cannot neither as a substantiall part be informed as matter is nor substantially informe as the forme doth foreither of them to informe or to bee informed includeth imperfection Of which kind in God who is a most pure and perfect essentiall act there can be no sort nor degree at all I am not ignorant that some excellent witts have affirmed that Gods act of intellection and understanding wherewith Apud Captolum in 3. dist 14. 9. 1. et Greg. Arimin in 1 dist 7. 9. art 2. conclu 3. he beholdeth himselfe may bee yea and is really united unto the understandings and intellective parts of the beatified Soules and that they by the very same act of intellection wherewith God beholdes himselfe do see and behold God as he is in himselfe So that God and the Beatified with one and the same iutellection do behold God as he is in himselfe God beholding himselfe and comprehending himselfe with an infinite action but the beatified with the same infinite action beholding and seeing him finitely and by participation onely These men though they seeme to have many great reasons whereby they endeavour to shew such an union to be as possible as the union personall in Christ or the union that is face to face in the beatified and blessed is yet doubtlesse they are greatly mistaken as by sundry reasons may appeare As first thus that if the very vision and intellection of God were so united as they dreame to the soules of the beatified yet they should not therewith be able intuitively to see God for it implyeth that the power intellective The beatified cannot see god by the same act of intellection and knowledge wherewith God seeth and beholdeth himselfe of the soule or the power volitive of the will of the Soule should know or understand will or desire by any other actions then such as are efficiently from themselves which without impiety cannot be affirmed of the intellection of God as though it could be efficiently from them To confirme this An action vitall of life doth essentially depend of a power of life that power vitall which useth it and is and must also bee essentially immanent if as an action in the same power which useth and produceth it Againe it is not possible to declare how the action of God as an action should be united to the understanding power of the beatified Againe how is it possible for them to distinguish and shew how the Beatified themselves do see and behold God in different degrees of vision if they all see and behold him with one and the same intellection and yet most certeine it is that the Saints differ each from other in degrees of glory as the starres in the firmament 1 Cor. 15. 41. 42. do differ from each other in degrees of clarity Againe how is it possible that the Beatified should not comprehend God by seeing asmuch in God as God himselfe doth if they see and behold God with the same vision intellection wherewith God seeth and beholdeth himselfe Againe how should the happinesse of the beatified be onely a partaking and participation of Gods owne happinesse as all the Ancients have affirmed and Councells have determined if one and the same action should be one and the same formall happinesse of God and the creatures May wee not here apply to our purpose those words which the sixth generall Synod used in like case against Eutyches Neither will wee allow in any thing or respect one and the same naturall operation of God and the Crâ—ature that neither we may elevate that which is Created into the devine essence neither depresse downe that which is excellent in God to the state and condition of the creature I conclude this point affirming this opinion of these Schoolemen An erronious opinion of certeine Schoolemen to be so greatly against the glory and majesty of God wherein they affirme that one and the same vision of God is the formall beatitude happinesse both of God and of the creatures that it is rather to be reputed an error or heresy then an opinion to be tolerated Thirdly I suppose that the last felicity and happinesse of man must be so full and compleat that it must beatifie and make happy the very nature of the soule which is estentially life and all the powers of the soule which as powers of life are essentially vital naturally apperteining to life and essentially depending of or emaning from the life of the soule which being so wee must of necessity find out how or by what union The soules beatified must of necessity bee happy by some formall and vitall actions and of her selfe or guift the very soule in her owne nature how and by what union or guift the very powers of the soule are in themselves immediately intimely united to God thereby made happy Touching the second point no doubt can be made for it is confessed by all that the vitall conversant and exercised about God Psa â—6 10. Coâ—â—â— 1. 12. 〈◊〉 â—2 5. 2 Câ—r 13. faculties and powers of the soule to weet the will understanding and memory are not onely united to God by glorious habites to weet the understanding by the light of wisdome the will with and by the light of glorified Charity though it be the same essentially with the charity of this life the memory with a glorious hâ—bitt of fruition for the tention and possession of
God in security but further also that they are united to God by their proper operations and actions the understanding by a cleare vision By what manner of actions the powers of the soule are converâ—ant upon God and sight of God the will by a burning and ardent affection of the love of God the memory by a joyous ruminating and recogitating of the security of her happinesse in God These things I say are cleare but the greatest difficulty is whether the soule her selfe in her owne essence and nature be immediately united to God or no If so then by what manner of gift or quality she is so united I call this the greatest difficulty not in respect of the thing it selfe but in respect of the judgements of later Schoole-Divines A generall conâ—â—â—â—â— of the Schoolemen who generally acknowledge no other union betwixt God and the soules beatified thâ—n such as is by meanes of such glorious habits and qualities which are immediately and subjectively in the powers of the soule and by the meanes of such actions and operations which the powers of the soule enabled by such glorious habits do produce I say the point in it selfe is not difficult nay rather it is facill and apparent For first how cleare is it that God by a glorious illapse and most in time presence is to be present to the beatified soules themselves whereby The soule herselfe is immediately united to God and not onely by her power and the actions of them the soules who of themselves are onely a naturall life even as in this life by a gracious renovation they become regenerate so by a life glorious in the celestiall kingdome they become glorious and immortall The life naturall is onely an immortallity the life gracious is an assecured sanctity the life glorious though by participation yet is a glorious coeternity of durance with immutability Againe cleare it is that God must be united and gloriously united to the soule and her powers before shee can by her understanding see by her will love by her memory embrace God Now this unioÌ„ what else can it be but a very state of happinesse happinesse and a very felicity in estate even as happinesse by vision actuall love and delight is happinesse in exercise and operation Againe if there were no such glorious insâ—â—ding illapse and inpresence of God in the soule but that all formall and glorious presence of God with the beatified soules should be onely by actions and operaâ—ions then this would follow to weet that the last happinesse and felicity of the soules beatified should be immediatly from themselves for themselves by their powers immediately do produce such actions and mediately onely from God by the meanâ—s of those glorious habits which he onely infuseth and imparteth to â—hem 〈…〉 very 〈◊〉 for thereby 〈…〉 God 〈…〉 her 〈…〉 by the 〈…〉 〈…〉 happy And 〈…〉 〈◊〉 we consider thaâ— which is 〈…〉 to 〈…〉 God of the love of 〈◊〉 o◠〈◊〉 iâ— God are effectively 〈◊〉 by the glorified powers and faculties of 〈…〉 for these being both actions 〈…〉 and 〈…〉 and 〈…〉 or actions of life and immanent 〈◊〉 as actions they must of necessity be from the soule whose actions they are for it 〈…〉 very terms that actions as actions 〈…〉 from any other powers then from these whose actions they are And as they are vitall actions or actions of life it also implyes contradiction that as such they should be from any other powers or 〈◊〉 then from such aâ— are 〈◊〉 vitall and of life Againe as actions immanent they have essentiall and 〈…〉 on the powers from which 〈◊〉 are effectively By 〈…〉 is appaâ—eâ—t that the happinesse of 〈…〉 not whatsoever Pope Benedictuâ— may 〈…〉 have desired and certâ—ine Schoole-mâ—n may have affirmed onely and intimely in the actions and operations of the beatified soules For an estate perfect and coâ—summate and a glorious grace of light whereby they are conjoyned to God and enabled to see God face to face thereby to love him for himselfe to delight in him as he is in himselfe is so necessarily 〈…〉 the 〈◊〉 and absolutely required that it is the very corner stone and â—oundation whereon all the â—â—st is built and which doth thence from by necessâ—ry consequâ—nce follow Againe this may be thewâ—d by an argument drawne from the 〈…〉 which may be 〈…〉 although the 〈◊〉 of this 〈…〉 which ◠〈…〉 or would be 〈…〉 Fuâ—ther to 〈…〉 strongly The last happinesse 〈…〉 of that which is 〈…〉 happinesse which is God onely Gâ—d must of Th◠〈…〉 of 〈…〉 of 〈…〉 and 〈…〉 necessity be immediately 〈◊〉 to that which is 〈◊〉 in man to 〈◊〉 to the very nature of the â—oule 〈◊〉 which is 〈…〉 man yea formally 〈◊〉 but 〈…〉 wise done then by a glorious 〈…〉 and change made in the 〈…〉 by the â—â—parting â—â—to hâ—â— by grace a 〈…〉 consmmate estate of participated 〈…〉 which is the foundation and root of all that 〈…〉 glorious 〈◊〉 in 〈◊〉 〈◊〉 and loving of and in God which the 〈◊〉 in heaven 〈◊〉 〈◊〉 〈◊〉 St. Pâ—â—ter termes this an uncorruptible 1 Pâ—â— 5. 4 〈◊〉 of Glory And perhaps of this 〈…〉 termes the 〈…〉 Paul speaketh where he assumeth that the 2 Câ—â— 3. 1â— followers of Christ are changed into the same Image of Christ from glory to glory This is the morning Starre which the Son of God hath promised Reve. 2. 28. to give unto them that hould fast their faith that overcome and keepe his words unto the end This is the white glorious robe wherewith those that stand before the Lambe and the Reve. 7. 9. throne are cloathed and adorned This is that very glory of God and light of the Lambe wherewith Reve. 21. 23. the heavenly Citizens are so illustrated that they need not either light of the Sunne or of the Moone This is that very estate place or mâ—â—sion of participated eternity which the Sonne of God promised to his disciples that he â—oh 14. 2. 3. went to provide for them to weet as it is expressed in another place that they should walke Reve. 3. 4. with him in whites for that they were worthy thereunto This is that very Crowne of glory wherewith the Saints of God in their very soules be crowned and invested when Christ himselfe shal â— Cor 4. 17. appeare in glory to beatifie and make happy all Coâ—â—oss 3. 4. those that expect and love his comming And thus it is evidently shewed that there is a glorious estate and permanent glorious condition of the beatified in their very soules themselves whereby they are intimely and immediately united to God whereupon I make a fourth supposition Fourthly I suppose that this glorious condition and state of the beatified is not as a bedd of doune for sleepe and rest onely without any exercise or operation at all no it hath inseparably joyned with and incessantly emaning from it a most glorious exercise of the actions and
thy selfe art the too to great reward thou the Crowner and the Crowne thou the promiser and the promised thou the giver and the gift thou the rewarder and the reward itselfe of aeternall felicity O be thou this to us in the truth of that glory when we shall enter into thy owne joy and see thee as thou art in thy selfe to this guide us with thy Counsell and enable us with thy Spirit of grace that running the way of thy Commandements we may in the end attaine thee the God of our hearts our parts and our Portion for ever Amen SEVENTH SECTION Wherein is breefely and in generall laid downe the meanes and way whereby eternall happinesse is to be attained FOr the more cleare handling of this point we are to suppose that whatsoever thing hath any perfection due unto it as the end and consummate perfection thereof If that perfection be not naturall and essentiall to the thing it selfe the same cannot be had without some action or motion leading thereunto for example God who Exod. 3. 14. is most essentially his owne I am that I am and whole infinite perfection is his owne being most necessarily and essentially needes not nor requires not any action or motion to any thing that is without himselfe for his end and perfection But so it is not in Creatures whose natures being limited and in themselves imperfect neede and require some action or motion to that which is without themselves for the attaining of their ends and final perfection which motion is that which now we have in handling whereby man is to attaine his last end and consummate happines For this purpose I ponder that Principle of the Apostle He that cometh to God must beleeve that Heb. 11 6. he is and that he is a rewarder of all those that enquire after him In which words I find clearely that the accession and comming to God in this life which is the way to that vision and fruition of God in the nextlife the finall end of man is by Faith and a religious inquisition of and after him which religious inquisition of and after him if I should thinke not to be cheifely by Faith hope and love as the heads of this way out of which many particular paths doe follow I should wrong the judgement of all Orthodoxe Divines whatsoever who doe distinguish the vertues that are conversant and immediately exercised upon and about God into three to weet Faith Hope and Love The later of which the Apostle himselfe termes the more excellent way writing thus to the Corinthians Cor. 12. 31. And yet shew I you a more excellent way which more excellent way alone is to be taken as the spirit and path of Faith and Faith againe is to be reputed as the head way and soule of it two individuall inseparable twinnes mutually ever imbracing each other and working each by other And though there bee infinite ianglings and questions about the vertue extent and causalitie of these severall vertues in the matter of justification and about their manner of merrit or concurrence to saluation yet doe I not remember that ever I have read of any except the ungodly Anomists August ad quod vult de heres 14. and prophane Libertines a broode of Ennomius or some indiscret Predicants who have denyed the necessitie of the two later hope and love As for the first Faith all requyre the same absolutely necessary to salvation Yea the Papists themselves require the same as the very first meanes and foundation for justification and sanctification Coun Trident Bellar Omnes Pontificii out of an absolute necessitie but not solely and alone without hope and loue The Reformed Churches generally hould her to weet faith to be the sole and onely instrumentall cause of Iustification by which as by a hand the justice righteousnesse of Christ is applyed unto the justified soule So then by confession of all an accession and motion to God there must be in this life or else there can be no possession of him in fruition in the next life The happinesse of this life is the way and motion to the happinesse of the next life The happinesse of the next life which is the happinesse of the end can be no other then the vision and fruition of God The happinesse of this life which is the happinesse of the way is also a vision and fruition of God but it is by faith and love and that which Eusebius calleth the worship of God not onely externall but especially internall and yet not so internall but that there must also necessarily Eusib de moust evanglica be externall for no man shal be crowned unlesse he shall manfully and lawfully have fought and 2 Timoth. 2. 5. againe the Spirit of God saith thus Hould that Reve. 3. 11. which thou hast lest another take thy crowne Which wee are not onely to understand of the internall sight of the soule and inward constancy of our Faith but also of the outward profession thereof Rom. 10. 10. and the externall exercise of piety and godlinesse If I be demaunded what I would call this I cannot bethinke of a better name then Christian warfare or the Imitation of Christ The holy Apostle chearing Tit. 2. 12. up the faithfull puts them in minde of a joyous expectation after the comming of the glory of the great God but he prefixes before by the way of necessary preparation that they must live soberly piously and justly in this world so that sobriety which conteines the well ordering of man in himselfe against excesse c. Piety which comprehends the whole worship of God Iustice which comprises all duties that appertaine to equity right betwixt man and man are prerequired as the very motion and way by which they shall come to the ioyous meeting and glorious enioying of the glorie Via Regni of the great God Thus then holy life and Christian workes are the very way and motion to the glorious vision and fraition of God It is said generally yea received by all Orthodoxe Divines that good and godly workes are the way to the kingdome of glorie Which we are not to understand by the way of comparison onely to the materiall way by which men in their corporall journies doe walke from place to place from Citie to citie but even by the way of comparison to the very motions walkings and passings of men upon and along the same wayes which we may call mens wayes to such and such places so the pious and godly life of the faithfull is their very moving passing and walking to their journies end the glorious vision and fruition of God And so in what manner wee may hold the movings and passings of men along their wayes necessary for their arriving to such and such places In like sort we must hould the moving and passing of man by godly life to be necessary for his arriving to the