The evidence of things not seen, or, Diverse scriptural and philosophical discourses, concerning the state of good and holy men after death ... by that eminently learned divine Moses Amyraldus ; translated out of the French tongue by a Minister of the Church of England. Discours de l'estat des fidèles après la mort. English. Amyraut, Moïse, 1596-1664. 1700 Approx. 296 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A25316 Wing A3036 ESTC R7638 11634361 ocm 11634361 47943

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A25316) Transcribed from: (Early English Books Online ; image set 47943) Images scanned from microfilm: (Early English books, 1641-1700 ; 5:14) The evidence of things not seen, or, Diverse scriptural and philosophical discourses, concerning the state of good and holy men after death ... by that eminently learned divine Moses Amyraldus ; translated out of the French tongue by a Minister of the Church of England. Discours de l'estat des fidèles après la mort. English. Amyraut, Moïse, 1596-1664. Minister of the Church of England. [12], 231, [1] p. Printed for Tho. Cockerill ..., London : [1700?] Translation of: Discours de l'estat des fidèles après la mort. Date of publication from Wing. Errata: p. [232]. Reproduction of original in Dr. Williams Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Immortality. 2006-02 Assigned for keying and markup 2006-02 Keyed and coded from ProQuest page images 2007-02 Sampled and proofread 2007-02 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

THE EVIDENCE Of things not SEEN, OR, Diverſe Scriptural, AND Philoſophical Diſcourſes; Concerning the State of Good and Holy men after Death:

In Anſwer to theſe following Queſtions,

1. Whether the Soul after death, be endued with perception, or ſleeps without exerciſing any of its Faculties, until the day of Judgment?

2. What is the place of the Souls abode Immediately after death, and what is then the meaſure of the happineſs of the Faithful?

3. What will be the Condition of the Soul and Body, at the Reſurrection; when they ſhall be Joyning, and Re-joyned together?

4. What will be the Nature of a good Mans Happineſs in Eternal Glory, after the Reſurrection?

By that Eminently Learned Divine MOSES AMYRALDUS.

Tranſlated out of the French Tongue, By a Miniſter of the Church of England.

LONDON, Printed for Tho. Cockerill at the Sign of the Three Legs, in the Poultry.

THE TRANSLATOR TO HIS Deareſt CONSORT. My Dear,

THE Excellent Author of the following Diſcourſes, wrote them for the only uſe of his Dear Wife, without any intention of Printing them; but ſome Friends (obtaining a ſight of them in Manuſcript) were ſo delighted with them, and ſo ſatisfied with the Philoſophy and Reaſon of them; together with the Scriptural evidences here made uſe of, (which do clearly reveal and plainly Manifeſt very 〈1 page duplicate〉 〈1 page duplicate〉 much of the nature of mans future State and Condition) as that they did not only judge them worthy of the Publick view, but making it their earneſt requeſt to him, did (by the Mediation of ſo prevalent a perſon as his neareſt Relation) gain his conſent (as he tells us) for the publiſhing of them.

Dear Heart, I did, ſometimes ſince, Tranſlate them alſo for your uſe, and now at your deſire, I do ſuffer them to paſs the Preſs; you have Communicated them to ſome of your Relations: who think that they may be of great advantage to devout and pious Souls. I do therefore, willingly commit them to your and their Diſpoſal; and if they may promote, and increaſe a love to, and a faith in that bleſſed future State, which is the Subject of them; I ſhall moſt Heartily Rejoyce therein.

I very well know that ſuch ſubjects are very congruous, ſuitable, and pleaſant to your Soul; and it was the knowledge thereof, that did engage me at ſome Vacant hours to Tranſlate them. You have Experienced much good already by them; and I doubt not, but they will tend yet further to encreaſe a paſſion in you for God and Heaven.

It may be alſo, that God may bleſs them to produce the ſame Effects, upon many others, that ſhall peruſe them.

But as the Author inſcribed them to no other Name than Hers, for whoſe ſake he Wrote them: So I, having made them Engliſh for your Uſe in a Eſpecial manner; do now make the Dedication of them only to your ſelf; always praying, that God would ſo bleſs them to the profit of all that ſhall Read them, that they (together with us) may be made Partakers of that bleſſed Inheritance; a clear Map whereof, is herewith ſo lively Delineated, and ſo plainly Exhibited, to our, and their Eyes.

Now the God of peace fill thee (my Dear) with all joy through Believing, which is the Dayly Prayer of, thine,

G. J.
Concerning the STATE Of the FAITHFUL After Death.

ALthough the Apoſtle St. Paul writing to the Theſſalonians, exhorts them to derive their Comforts in the loſs of their Friends from the hopes of a happy Reſurrection, and tho the full Revelation of our happineſs be reſerved indeed till the day when that ſhall be. Nevertheleſs we do not ceaſe to Comfort thoſe to whom ſuch accidents arrive by this Conſideration, that aſſoon as the Soul is ſeparate from the body, it is received into a place of refreſhment and repoſe, where expecting this Reſurrection it enjoys a Contentment greater than can be expreſſed. We have been accuſtomed to give this hope to the diſeaſed, that we ſee in danger of death, that if they be removed from this life, it will be to enter into a better, where they ſhall forthwith poſſeſs joy and happineſs, which we eſſay to deſcribe in the moſt Illuſtrious manner that we are able. But the thing it ſelf muſt infinitely ſurpaſs all that we can in our words ſay concerning it. And foraſmuch as 'tis apparent that naturally things a far off touch us little; whereas thoſe that are near, and ſuch as we think under our hand, give to our Spirits motions and perceptions far more lively; this Conſolation hath (I know not how) more of efficacy both to ſweeten the trouble of thoſe that live, and to abate the regret of thoſe that die, than the expectation of the reeſtabliſhment of this Body, which according to all appearance of things ſeems to be differred to a time ſufficiently long: Now as 'tis ſuitable to the Chriſtian Religion, and to the Office of thoſe that are to Publiſh it, to fill the minds of men with generous hopes, and to make them feel, the moſt lively Conſolations; ſo 'tis worthy of its Excellence, that theſe hopes and Conſolations be true and certain, and that thoſe that do receive them have a full perſwaſion of it. For the efficacy of ſuch things depends on the evidence and ſolidity of their truth, and in what degree a man doubts the truth of what is promiſed, or whereof he receives aſſurance, in the ſame degree, the content that he receives from it, doth weaken and diminiſh. Foraſmuch then as there is nothing, the uſe whereof, returns more frequently in the life of man, and that, there is not a Family among Chriſtians, that doth not ſometimes need ſuch Conſolations, and that the infirmity of the fleſh finds always much of difficulty to impreſs on us aforehand the belief of theſe things, and that even among Chriſtians themſelves ſome have doubted of the Eſtate of Souls after death, and that it cannot be avoided but that in the particular Entercourſe and Converſation, of men they will happen on the diſcourſe of this matter. I do believe that it will not be altogether without reaſon, to beſtow ſome hours on the attentive Conſideration of this Subject. If my thoughts about it be of no uſe to the Edification of the Publick, at leaſt my near Allies may derive with me ſome particular utility from them, in the Afflictions of this ſort wherewith God hath viſited us. I propound to my ſelf, therefore to examine by the word of God (for 'tis from thence only that we can fetch ſuch light as may ſatisfy us in theſe matters) principally four things. Firſt what is the Eſtate of the faithful Soul after death. Whether it be endowed with perception, or whether it remain aſleep without any uſe of its faculties until the day of Judgment. Secondly (it being ſuppoſed, which we ſhall make appear, that it exerciſes them with much joy and ſatisfaction) what is the place where 'tis received, and what is the meaſure of the joy and happineſs that it doth enjoy. Thirdly what will be its State at the Reſurrection, and what the condition of the Body to which it ſhall be rejoined. Laſtly, what will be the quality of its happineſs, then when it ſhall be received into Heaven, with its Body there to live an eternal and glorious Life.

Whether the SOUL OF A BELIEVER, Be indued With Perception after Death. The Firſt Diſcourſe.

THat I may come to the Reſolution of the firſt of theſe Queſtions, whether the Soul of a believer be indued with perception after death, I deſire that I may be pardoned, if at firſt I enter upon conſiderations a little Philoſophical, which nevertheleſs I ſhall endeavour to explain as briefly, and intelligibly as I am able. I lay down therefore as a foundation, a thing which remains indiſputable among Chriſtians, viz. that the Soul and Body are two ſubſtances in their natures marvelouſly differing, and in like manner endowed with faculties altogether various, for the Body is in its nature material, and taken from the Earth and the other Elements, the Soul is a ſpiritual ſubſtance almoſt of the ſame kind with thoſe intelligences ſeparate from Matter, which we uſually call by the name of Angels. The Body hath indeed certain Organs (as they are called) by the mediation whereof it is capable of receiving the Images of ſenſible things, and to judge of their qualities, the Hearing, the Seeing, the Smelling, and thoſe other things which we name Senſes, are without doubt Corporeal powers in us, and appointed to judge of Colours ſounds odours, and other qualities which attend and accompany material objects; nevertheleſs 'tis the Soul that Comunicates to the Body the power of uſing its own Organs, and imploying its ſelf in the uſe of thoſe Senſes, and this appears manifeſtly, becauſe as ſoon as the Soul is ſeparate from it, all the powers of theſe Organs are extinct and there remains not the leaſt ſhadow of their Operations, moreover the body ſeems likewiſe to be the ſeat of certain appetites, and paſſions. For Choler and luſt do very much affect and trouble it when they are moved, and the part that the temperament of the Body hath in their motions, is a proof ſufficiently certain, that they alſo are powers naturally bound and faſtened with it: the Cholerick would not be naturally ſubject to anger, the Sanguin of good humor and mercy, the Melancholick ſoure and ſad, the Flegmatick ſlow and little affected on the accurance of troubleſome objects, if this mixture of humors out of which the temper of the Body ariſes, had not a marvelous power to give the byaſs, and inclinations, to the motions of the Soul. But ſo it is that theſe paſſions, are not moved but by means of ſome external object; that touches the Phantaſy, and by the Phantaſy moves the affections. For 'tis offence which awakens Choler, and 'tis the occurence of objects pleaſant and agreeable, which makes the bud of joy, that lies latent in the blood, to put forth bloom: now 'tis the Soul that gives aſſiſtance to the Phantaſy to receive the Images as external things, which either offend, or charm our paſſions, variouſly according to the difference of our humors, and that which is more 'tis the Soul that reaſons with underſtanding upon thoſe things, that are preſented to it by the interpoſition of the bodily Senſes, and which beſtirs it ſelf either to embrace, or reject that whereof it hath endeavoured to know the nature and qualities by its reaſonings, in ſuch ſort that although objects have a great Connexion with our humors, and our humors a great power to give a tendency to our motions, the Soul nevertheleſs ought to be the Miſtreſs of them, and to put bounds to the efficacy of objects, and to the motion of our humors and paſſions. And that which I have already ſaid of the Senſes, viz. that the Body deſtitute of the Soul, utterly loſes them, experience obliges me to ſay alſo, of all thoſe paſſions which Philoſophers comprehend, under thoſe two general names of the Iraſcible and Concupiſcible, that the ſeparation of the Soul doth equally aboliſh them. Whereof the diſcourſes of reaſon do eaſily diſcover the Cauſe: For be the Conſtitution of the Organs of the Body what it will, be it for the uſe of the external ſenſes upon the qualities of things ſenſible, be it for the Operation of the internal ſenſes (as is the imagination) ſo it is, that ſeeing they cannot Act any further than the Soul moves them, (as when the main ſpring in a Watch foiles, all the other movements ſtand in a moment) it muſt neceſſarily be, that when the Soul withdraws, all the actions of the Organs ceaſe; ſo that both reaſon and experience, with one conſent teach us, what we ought to think of the faculties of our bodies. Touching the Soul we have no experiences viſible, and ordinary, of what it doth or doth not after death, and if we conſult the diſcourſes of our reaſon concerning it, we find there difficulties great beyond compariſon. For firſt of all every one makes here this conſideration, which appears to them of no ſmall conſideration. And 'tis this, though the Body and Soul be two ſubſtances very different, nevertheleſs they are ſo united in man, that they make but one ſubject: ſo that neither Body apart nor Soul apart, do conſtitute (as they ſay) any perfect Being, or any compleat Nature neither the Body makes the Man, nor the Soul, but both together go to his Compoſition, and when they are ſeparated, the Body holds no place, among the particular kinds of Beings, that exiſt abſolutely, without dependance on each other, nor the Soul neither. Of the one we ſay 'tis the body of a man, and of the other 'tis in like manner his Soul, of both, if they come to be united, we ſay, and that properly 'tis the man, to whom they have this reſpective Relation. Now it ſeems that imperfect natures produce no operations. Every thing that you obſerve in nature, be they ſuch as have Souls, forms which do inform and animate their matter as are Plants and Animals; be they ſuch as have only a form, which in ſome ſort ſupplies to them, the place of a Soul, as are Minerals and Metals, if you imagin that after their diſſolution the Form ſubſiſt a while; ſo as the Matter do not exerciſe the functions of the whole Compoſition, nor will the Form exerciſe them neither. That is to ſay, as the body of a dead Horſe hath no motion, his Soul if you imagin it to ſubſiſt ſome time after its ſeparation, will be as great a ſtranger to Horſe-like actions and operations: moreover as it is true that as long as the Soul of a man is in his Body, it gives activity to his Senſes, ſo on the other hand it ſeems that it hath abſolutely need of its preſence, and the mediation of its Organs, for the forming of its own diſcourſes and ratiocinations 'tis the Soul, that gives unto the Body the virtue of Seeing, Taſting, and Smelling, and generally of knowing by the operation of the Senſes, thoſe things that nature hath indued with qualities, that fall under their obſervation, but in like ſort if the Body do neither ſee, nor taſt, nor ſmell, nor in a word apprehend any thing that is ſenſible. Without doubt the Intellect of the Soul will remain without motion, and languiſh without action, by default of matter whereon to apply, and exerciſe its thoughts: and as a Lute cannot ſound unleſs there be ſome perſon to touch it, nor a humane body move, if there be no Soul to give it Action. So it ſeems at firſt, that as the Luteniſt cannot perform the Office of his Art, without a Lute furniſhed with its ſtrings, the Soul cannot reaſon without a well tempered, and well diſpoſed Body; in ſhort it it appears that as long as the Soul is in the Body, it reaſons on the Images of things, which occur to it from Corporeal things which are formed in the Phantaſy, and there depurated, and ſubtiliſed, and made ſo thin, ſmall, and luminous, that they are capable of applying themſelves to the Intellect, to the end that it may compound, divide, and compare them one with the other, and there make ſuch reflections, as are neceſſary for its ratiocinations in ſuch ſort, that when the Soul is ſeparate from the Body, having no longer any Corporeal Senſes; to receive ſenſible things, nor any faculty of imagination, (which is a Corporeal power) to poliſh theſe Images, and make them capable of being preſented to the Intellect, it ſeems that it hath loſt the uſe of that underſtanding, by which it is naturally adapted to contemplate on all ſuch objects.

Nevertheleſs if we attentively examine theſe Reaſons, we ſhall find that they are by no means concluding: For touching the firſt, that which makes that among things without underſtanding (ſuch as are generally all Animals except men) incompleat natures, perform no Actions, is not properly, and preciſely becauſe they are incompleat, but becauſe they have no faculties for them, the form being reduced to nothing, when it is ſeparated from the matter, (as doth the Soul of a Horſe when it dies) it loſes its faculties neceſſarily with its being, it being impoſſible that what is not, ſhould have any power of Action. As to the matter 'tis true it ſubſiſts after the form, the body of the Horſe remains after he is dead, but ſimply under the notion of Matter it hath no power to perform any operations, all the power that it had before, came neceſſarily from its Form, 'tis the Soul of the Horſe, that gives action and motion to his body; the matter therefore having not the form, which it had before cannot act as it was wont to do. And if it comes to be aſſiſted, or reinveſted, or informed with ſome new form, (as if Waſps or any other inſects be ingendred out of the body of the Horſe) as it will have its faculties from thence, its operations alſo will be conformable, to the new Being that it ſhall receive from its new Soul, to that inſtead of marching and doing like a Horſe as before, the matter whereof it was formed will (it may be) fly, or creep, and crawl after the manner of Caterpillars and Worms. In man the caſe is not at all thus. For the Body loſes indeed its Actions, becauſe they depended upon the Soul, which is no more there but the Soul is preſuppoſed, to retain thoſe faculties, which were truly proper and natural to it, ſo that nothing remains but to enquire, whether it uſe them at that time yea or no. I ſay then for a ſecond Reaſon, that although we ſhould ſuppoſe, (that which neither is nor can be) that the Soul of a Horſe, ſubſiſts after its ſeparation from the body; the reaſon why it will not be able to exerciſe its actions, will not be at all agreeable to that of a Man. For 'tis without doubt very true, that the Soul furniſheth motion to the body of the Horſe: but ſo it is, that this motion is Corporeal, and cannot be found in any Being, which is not Corporeal and Material, they are the Legs of the Horſe, which are moved, and all the parts of his body which are turned, and wheeled according to the inclinations of him that Rides, and governs him according to his will. So that if his Soul were ſome Thing ſo diſtinct from the body, that it were not at all Corporeal it ſelf, it were impoſſible that it ſhould exerciſe ſuch actions apart, and by it ſelf alone: but as to the actions of the Soul of man, whereof we ſpeak at this time, they are altogether of another kind, and are found in Beings never joyned, or united to any bodies. For to underſtand, and will, and to receive pleaſure or diſcontent from things that are underſtood willed or refuſed, is a thing that is found in the nature of Angels.

Although then it be true that the Soul, as long as it is in the body, makes no uſe of its reaſonable faculties, but with the aid, and by the mediation of Corporal Organs; So it is, that theſe Actions are not themſelves Corporeal, ſeeing they are found in Beings, that have no Allyance, or Communication with Body, ſo that though it be very certain, that the Soul of a Horſe, cannot all alone do the part of a Horſe, although it ſhould ſubſiſt after the body. And although the Soul of a man, do not uſe any of his powers without the Organs of the Body, whilſt 'tis lodged there it will in no wiſe therefore follow that it hath unavoidable need of them, to exerciſe thoſe powers when 'tis lodged there no more. And by the ſame method of diſcourſe, it may be proved, that the compariſon of the Lute, and the Luteniſt do not at all accord to this matter: for 'tis very true that the Lute cannot ſound without the Luteniſt, nor the Luteniſt play without his Lute, becauſe to play is to cauſe by the occurrence of the fingers, and the ſtrings of the Lute a certain harmonious ſound, which as it is Corporeal, ſo it cannot proceed otherwiſe than from ſomething Corporeal. But as the Player on the Lute, (though he can produce no ſound effectively becauſe he hath no inſtrument proper for it) doth not ceaſe the ability of reaſoning in his mind, upon the meaſures, the accords and diverſities of ſounds of which the harmony is made when he plays, and in like manner on the ſtructure of the Lute, and compoſition of its parts; ſo the Soul although it actually exerciſe not bodily actions, becauſe it is no longer there, it is not diſabled from diſcourſing and making ſpeculations on the nature of the humane Body, upon the uſe of its faculties, and on all other objects, which offer themſelves to its conſideration. It cannot then cauſe the Body to be nouriſhed, or that it move from place to place, or that it uſe its Senſes, but from thence it will not follow, that it cannot make pleaſant Contemplations, upon the manner of perceiving the Images of things in the Senſes upon the marvelous activity of thoſe ſprings in the Body, that ſerve for the local motion of its members, and on the incomparable diſpoſition that nature hath eſtabliſhed among the parts, which are to digeſt, diſtribute, receive, and appropriate, that which is neceſſary for their nouriſhment.

To conclude, the laſt reaſon hath no more force than the precedent. For ſeeing Angels (which are as I have ſaid) Beings totally ſeparate from Matter or Body, have nevertheleſs certain means, (which in truth we cannot eaſily comprehend, but yet certainly believe) of knowing things ſenſible and Corporeal, and forming excellent diſcourſes upon them, whereof the Scripture furniſhes us with indubitable proofs, wherefore (the Soul being a ſubſtance well nigh like that of Angels) ſhould it not be capable of the ſame operations; let us imagin, that by the power of God, an Angel ſhould be incarnate, in ſuch manner that he become the form of a humane Body, and that he animate it after the manner of a reaſonable Soul, without doubt whiles he lodges there he will ſee, and perceive things Corporeal by the Organs of ſenſe and reaſon, upon the Images which are brought from and perfected in the Phantaſy, as we now do. And if actually he become the Soul of this body, it will be as much ſubject to the uſe of its Organs for the exerciſe of his underſtanding, as our Soul is at this time for the exerciſe of its moſt excellent faculties: but if after this, it ſhould pleaſe God to diſintangle it from the bonds of of the Body, will it loſe the uſe of thoſe powers wherewith he ſerved himſelf, ſo advantageouſly without the uſe of Organs before it was made to ſerve there? But there is ſomething more, 'tis a conſtant truth, and all the World aſſent to it, that there is nothing in the underſtanding which was not in ſome manner firſt in the ſenſe, but this which is ſo indubitable to ſpeak generally, is not without difficulty when it comes to be explained; becauſe it may be taken in this ſenſe, (viz.) that univerſally we can have no other Idea's of things in our minds, than ſuch as have proceeded from things material, and which our eyes, or our ears, or our other ſenſes have been capable of receiving; and again it may be ſo explained, that although theſe be in our mind Idea's purely intellectual, and which retain nothing of the nature of Body, yet ſo it is that they are not formed, but by occaſion of the Images of Corporeal things, which are received in the Phantaſy, upon which the Intellect makes its firſt Reflections. And I think that if a man make but little uſe of his reaſon, he ſhall find that 'tis in this ſecond manner, but the aforeſaid truth muſt be underſtood. For to ſay nothing of our paſſing from Phyſicks, or natural Philoſophy to that of Metaphyſicks, or which is above nature by the means of certain obſtructions, which conduct the Spirit of a man from the Contemplation of Bodies to that of Spirits, and things Immaterial, I think Religion puts the thing out of all controverſy and doubt. For 'tis indeed, by the interpoſition of our Senſes, that we ſee the Heavens, and the Earth, and that we hear the word of God Preached, and 'tis upon the Idea's, which the exerciſe of our ſenſes introduce upon our Phantaſy; that we put our ſelves upon reaſoning concerning the Deity. But 'tis a thing known by our proper experience, that when we have ſometimes ſeriouſly applied our ſelves thereunto, from the conſideration of things ſenſible, which have given us the firſt notions or knowledg thereof, we aſcend to ſpeculations concerning the nature of God, and his properties which are entirely and abſolutely ſeparated, from the qualities and matter of Bodies. Although then our minds produce no operations, whereof things Corporeal have not preſented them the occaſions, as Saint Paul ſays Rom. 1. that from the workmanſhip of the World, we come to the knowledg, of the eternal power, and goodneſs of the Divinity or Godhead, nevertheleſs there are ſome actions of our minds which are purely Spiritual, and which in no wiſe depend on Bodies, any further than that Corporeal objects, do furniſh us with occaſions to produce them by diſcourſe, now if there be any of the actions of our minds, which to ſpeak properly have nothing in common with Bodies, even during the time that they inhabit there, and are in ſome kind faſtened and bound to their inſtruments; why ſhould they not be capable of producing them without the ſervice of the Senſes, then when they are altogether loſened from the bonds that have joyned and united them? if then we can have any proofs from the Scripture, that Souls uſe their faculties after the death of the Body: that Divine Revelation ought not only to have ſufficient Authority, to impreſs this belief upon our minds, notwithſtanding the contradiction of the pretended diſcourſes of our reaſon, but theſe difficulties which ſome perſons think to be in the thing it ſelf, ought not to leave in our minds, the leaſt heſitation, or ſuſpition. Let us ſee then what the word of God doth teach concerning it.

Thoſe Divines which have attempted to derive a proof of this verity, from the Parable of the wicked Dives and Lazarus have received this contradiction, on the part of thoſe who believe that the Soul loſes the uſe of its faculties in death; (viz.) that what our Saviour ſays there, is no Hiſtory but only a Parable, and that it is an impertinence to endeavour to make ſuch diſcourſes paſs for narrations of things effectively accompliſhed. And thereupon there is much and great Conteſtation; becauſe on one hand there is no other Parable in the Scripture, where the perſons that are there introduced are deſigned by their names, and repreſented exactly by many circumſtances, as Lazarus is deſcribed in that place or Paragraph; and on the other hand, the diſcourſe which our Saviour reports that Abraham, and the Rich man had, the one with the other, or croſs the great Gulph, or Abyſs, hath no appearance, or likeneſs of an Hiſtorical narration, to commend it to acceptance as a real truth. Wherefore ſeeing it may be in part an Hiſtory, and in part a Parable, let us examine it briefly, under this laſt Conſideration in all the Parables which our Saviour makes uſe of in the Goſpel; we muſt have regard to the end whereunto it tends, and alſo to what he ſays that he may come to it; as to what concerns the end of this Parable, 'tis ſufficiently apparent by its Concluſion, that our Lord had in deſign to ſhew, that the obſtinacy of mans mind in oppoſition to things propoſed unto him on the part of God, is ſo great that neither Revelations made by the word of God, nor Miracle laid open before our eyes, is capable of moving or affecting us. In ſuch ſort, that although the dead themſelves ſhould riſe, we ſhould give no more credit to their Teſtimony, than we do to the writings of Moſes and the Prophets, if God touch us not inwardly by his Spirit.

All the reſt of this diſcourſe is imployed to come to this Concluſion, as we ſet ſhadows and leaves round about Pictures, which ſerve for nothing but to fill up the void ſpace, and give ſome little Ornament to the Table; ſo there is ſomething in this diſcourſe of our Lord, the uſe whereof conſiſts wholly in making the Parable more full, bright, and luminous. 'Tis therefore to be Conſidered, whether it were the common opinion of the Jews, that the Souls of unbelievers are tormented, immediately after death or that being deprived of all perception, and uſe of their faculties, they remain as if they were in a profound ſleep: if it were the laſt of theſe, our Lord did not (it ſeems) a thing worthy of his wiſdom to eſtabliſh his Parable upon an Hypotheſis, contrary to the common belief of the Jews. For if a parable be not taken from a truth really and indeed accompliſhed at leaſt it ought not to contradict the common conceptions of men. And our Lord never propoſed any, in which we might not eaſily ſee much reaſon, and appearance of poſſibility; and by how much the more of difficulty there is to comprehend, for theſe two perſons could reaſon together, there being too great a gulph between them, by ſo much the reſt of the Parable, ought to be accommodated to the ſenſe, and apprehenſion of the Auditors to the end that they may not accuſe him that ſpeaks, of giving them inſtructions, built upon falſe and extravagant opinions. If it were the common opinion of the Jews, that Souls enjoy perception after death, our Lord ſufficiently confirms it, not only in that he makes no oppoſition to it; but moreover in that he builds thereupon inſtructions excellent, and full of wiſdom. I make no doubt therefore, but that he gives us to underſtand in this Emblem, that the Souls of the wicked are tormented from the time they go out of this life, and that the Souls of the faithful do receive Conſolation which cannot be without ſome notable ſenſe or perception, nor can there be ſo notable a ſenſe, if they have not their faculties active, and awake.

When the Apoſtle St. Paul tells us, he was caught up into Paradiſe where he heard things that could not be uttered, 'tis true he tells us, that he knew not whether'twas in the body, or out of the body. So that although it be not without probability, that it was rather out of the body, yet it would be great boldneſs poſitively to determine concerning it; ſince he himſelf would not do it. But 'tis clear that he ſuppoſes that it might be done out of the body, and by conſequent that Souls can make uſe of their faculties, when they are ſeparated from it; for in that eſtate in which he ſuppoſes his Soul was, or might be they could not hear things unſpeakable ſoon after, without ſome uſe of their underſtanding: moreover it muſt be an excellent uſe thereof, as well becauſe of the greatneſs of the object, which without doubt could not be comprehended unleſs by an underſtanding very active, as becauſe it ſo vehemently applyed it ſelf unto it, and it received ſuch deep impreſſions from it, that after it was rejoined to its body, and again offered unto its Organs as before, it nevertheleſs retains the memory thereof. Now it is enough that St. Paul ſuppoſes that it might be to reſcue our minds from all difficulty and doubt in this matter.

The Apoſtle in the Epiſtle to the Hebrews, repreſenting in a ſtately manner, the condition whereunto Chriſtians are called, ſays that it is to the Heavenly Jeruſalem, to thouſands of Angels, to the aſſembly of the firſt born who are enrolled, or whoſe names are written in Heaven, and to the Spirits of juſt men ſanctified. I will not ſtay to ſearch out what is ſignified, by thoſe words enrolled in the Heavens, although it ſeems to be a manner of ſpeech, taken from publick Regiſters, and Rolls wherein are written, the names of ſuch Citizens which ought to have the right of Free-men, and to partake in the priviledges of the Corporation. Which will ſignify that theſe firſt born are already received into the Heavens, a place of abode not at all proper for a ſleep ſo profound, and void of all perception, as is that to which ſome condemn Souls till the day of the Reſurrection. I will only ſay that this word the Spirits doth ſignify without doubt Souls ſeparated from their Bodies, and that the word which we Tranſlate, Sanctified, ſignifies properly perfect, or accompliſhed. A Title that in the New Teſtament is not given unleſs it be to thoſe which (be it in knowledg or holineſs) have obtained that degree of perfection whereunto before they did aſpire, and whereunto thoſe that they have left behind them are not yet arrived. Thus we are ſaid to be perfect, in compariſon with the Jews, who lived under the diſpenſation of the Law, but imperfect in compariſon with them that have obtained that knowledg whereunto we cannot come in this life; ſo that theſe juſt men made perfect, concerning the Spirit of whom he ſpeaks in this Text, are thoſe that have obtained a degree of perfection which we have not as yet: which cannot be obtained without an excellent uſe of thoſe faculties, which are called Underſtanding and Will.

In the Book of the Revelation, Chap. 14. Verſ. 13. It is ſaid that the Spirit declares thoſe happy which are dead in the Lord, now happineſs, and the privation of the uſe of all their faculties are inconſiſtent; Ariſtotle himſelf ſays, that happineſs cannot properly be attributed, unleſs it be to ſuch who are actually in the exerciſe of the moſt excellent operations of their nobleſt, and moſt excellent powers, and vacant in the contemplation, and love of the braveſt and ſublimeſt Objects: and to the end, that we may not think, that they are called happy, becauſe they are appointed to the injoyment of the happineſs, which is to be revealed at the laſt day, as the ſame Philoſopher ſays, we call little Children happy, by a kind of hope, when there is much of probability, that one day they will obtain it. 'Tis ſaid that they reſt from their labours, and their works follow them. Now 'tis true indeed that we call ſleep by the name of reſt, in oppoſition to the labours and troubles of the day; but nevertheleſs if ſpeaking of a perſon that is returned into his Country, after great and memorable battels, fought in Forreign Lands, we ſhould ſay, that henceforth he reſts from his labours. I do not think that any one would underſtand thereby, that he had ſlept for a long time, but that he enjoyed in peace and tranquillity, the fruit of his former pains and labours, and indeed theſe words [and their works follow them] do mean they enjoy their reward.

For becauſe the work, and the reward are inſeparable by the appointment of the good will of God, and the holy Spirit being willing to inform us, that believers ſhall not loſe their labours in the good works that they do here below, and that they ſhall obtain the reward that is promiſed them above by a manner of ſpeech frequent in the Scripture, where that which goes before is put for that which follows, he makes no ſcruple to name one for the other. Now the gratuitous reward of good works, conſiſts not in a privation of all perception, but in the poſſeſſion of Contentment, and glory.

In the ſame Book, the Souls of thoſe that had been Martyred for the word of God, are repreſented crying; how long Lord juſt, and true, wilt thou not judge and avenge our blood on thoſe that dwell on the earth? which is a proof that there is in them memory, and apprehenſion. And it cannot be ſaid here, that this cry is attributed to them, as in the eighth Chapter of the Epiſtle to the Romans, ſighs, and groans, and deſires are aſcribed to the whole frame of Heaven, and Earth, or as the cry of vengeance is attributed to the blood of Abel, by a kind of Proſopopeia, or ficttion of perſonality: becauſe it being notorious that the Heavens, and the Earth, and the blood of a man have no knowledg or preception, there is no danger that ſuch manner of figurative expreſſions ſhould beget erroneous opinions in the mind of any one: the nature of the thing gives ſufficient notice, that neceſſarily there muſt be ſome figure, in the enunciation, or diſcourſe, but where 'tis ſaid of the Souls of men, which we ſee (during the time that they are in the body) endued with lively, and excellent perception, (ſuppoſing that they were extinct, or at leaſt wholly aſleep after death) who can hinder himſelf by Reading theſe words from drawing opinions, of a quite contrary nature. Now to the end, that no man may doubt of the meaning of this Text, it is appointed them to reſt, and expect a little while. Now although by a kind of Proſopopeia, or fiction of perſon we may attribute ſuch voices, to things void of all perception, who ever ſaw God introduced making anſwer to them, or any one for him forming a Dialogue in the manner with things, without all underſtanding? To conclude, there is given unto them white garments which can ſignifie nothing leſs than ſome great light of knowledg, and ſome great purity of holineſs, or perfection of ſanctification. Now neither the one nor the other can ſubſiſt, without a perfect uſe of the underſtanding faculty, and all the affections of the Soul. And although theſe white Robes ſhould ſignify either the grace of juſtification, or the hope of happineſs and glory, (becauſe ſometimes white Robes were the marks of thoſe that aſpired to the moſt eminent Offices in the Roman Common Wealth) yet that cannot be without ſome perception, and affection. For if it be the firſt, in as much as theſe Souls are repreſented in a place, whether they could have had no admiſſion, if they had not been juſtified and their ſins pardoned, it is not properly juſtification (which they have already) which is given to them, 'tis the Taſte and Senſe of it, whereof the fulneſs is beſtowed on them, whereas here below we have nothing but the foretaſts of it, in the peace and joy of our Souls; and if it be the ſecond that can repreſent nothing, but the deſire of their full and perfect glorification, accompanied with aſſurance, and by conſequence with incredible contentment, which cannot be reconciled with the ſleep of the Soul, and the extinction of all its powers.

The Apoſtle writing to the Philippians ſaith that he was ballanced, or in a ſtrait between two thoughts: whether he ought to deſire death, or to continue a longer time in the World. Becauſe if he had regard to the Edification, that his Miniſtry might give to the Church, and the profit that it might draw from hence, he ought much rather to chuſe a longer life, but if he had regard to his own particular good, death was more deſirable to him than life. I pray, if he had believed that all the powers of his Soul, as well as thoſe of the body had remained at death benummed for ſo long a time; would he have thought that death would have been more advantageous to him? I do acknowledge that he had endured many evils, for the confirmation of the truth that he Preached from which a death (ſuch as thoſe againſt whom I diſpute do repreſent it) drouſie and void of all underſtanding would have ſecured him, but ſo it is, that the knowledg he had of our Lord Jeſus whilſt alive, the marvellous Revelations that had been made unto him the Joy, and Conſolation that came unto him from the ſenſe of the love, and peace of God, and the exerciſe of ſo many excellent Virtues, wherewithal he was endued, were in my opinion things of ſuch importance, that they ſhould rather cauſe him to prefer life, in which he retained the poſſeſſion of them, though accompanied with many afflictions, than to embrace death which (what ever it might be otherwiſe) deprived him of the enjoyment of them. But the reaſon that he adds, wherefore he ought to chuſe death, if he had no regard but to his own perſon that it is much better to be with Chriſt, cuts off all occaſion of doubting, concerning the mind of St. Paul in this matter. For thoſe without doubt are not with Chriſt, which ſleep without perception, and without any knowledg of their felicity, though they were received into the moſt holy, and moſt illuſtrious place of his glory. Otherwiſe thoſe might be ſaid to live, and dwell with Kings which are interred in the Chappels of their Palaces, whether the leaſt ray of the glory, that compaſſes them about cannot enter.

That other paſſage ſeems not to me leſs expreſs, 2 Cor. 5. 1, 2, 3. where the Apoſtle explains himſelf in theſe words: we know, that if the earthly houſe of this Tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the Heavens, wherefore we groan deſiring earneſtly to be clothed with our houſe that is from Heaven. For is there any probability, that he ſhould deſire with ſo much vehemency to be ſtripped of this Tabernacle of earth, to be clothed with that which is from Heaven, if he not only got nothing new, but loſt all the knowledg of things that he had in this life totally and altogether. Now that he intends to ſpeak there of the change that was to betide him before the Reſurrection, is a thing clear and manifeſt by the whole iſſue of the diſcourſe: 'tis true he had ſaid before, that he knew that he that raiſed up the Lord Jeſus, would raiſe us up alſo by Jeſus, and cauſe us to appear in his preſence, and 'tis for that reaſon that he teſtifies, that he fainted not in his Tribulations, and adds that though our outward man grew into decay, nevertheleſs the inward man was renewed day by day, going on from ſtrength to ſtrength: and if we are expoſed to ſeveral afflictions, he ſays, that our light affliction that is but for a moment, worketh for us a far more exceeding, and eternal weight of glory. Which ſhews ſufficiently that he hath ſome reſpect, to the day of the full Revelation of our Salvation; but that which follows of the deſtruction of this earthly Tabernacle can it be underſtood otherwiſe than of the diſſolution of the body? That which he writes immediately afterwards, that as long as we are lodged in this body, we are abſent, and as it were, ſtrangers from our Lord, but that through the aſſurance that we have of our Salvation, we deſire rather to be ſtrangers from the body, and be with the Lord, can it be underſtood of the bleſſed Reſurrection? Shall we be then abſent and ſtrangers from our bodies, or rather will not our Spirits have thereon eternal Habitations. I therefore think that the Apoſtle in that place, oppoſes the time in which we are in this life, to that in which we ſhall be in it no more, and that he ſays that as long as we are in this life, we are abſent from the Lord, but when we are diſlodged we are preſent with him. and becauſe (although this future time conſiſt of two parts, the one wherein we are ſtripped of our bodies by death, the other wherein we are reinveſted in them by the Reſurrection) it is to that in the one, and the other our condition muſt always be the enjoyment of the preſence of Jeſus Chriſt, he conſiders it not but as one and the ſame tract of time, in the firſt part whereof our happineſs begins, and is compleated in the ſecond, which excites our deſires and affections to be now ſtripped of theſe bodies, that we may enter on the poſſeſſion of thoſe happy beginnings, till the time of full and compleat perfection ſhall come. Now this is marvellouſly far from the opinion of thoſe, that take from the Souls of believers, all ſenſe, and perception whatſoever, even that of their proper faculties and eſſence.

St. Luke reports that St. Stephen being about to die, recommended his Spirit to our Lord Chriſt ſaying, Lord Jeſus into thy hands I commend my Spirit, and our Lord himſelf commended his to his Father on the Croſs. To what purpoſe was this then? It was not without doubt to ſecure it from periſhing, and being reduced to nothing. For the ſubſtance of the Soul contains nothing of matter, nor of the mixture of the Elements; 'tis of its nature incorruptible, and imperiſhable, as are the Angels. Was it then to be protected from the Temptations, and aſſaults of the Devil, or to be put into the fruition of happineſs and glory? As to the firſt, it can have no place, if the Spirits of the faithful remain ſwallowed of a ſleep ſo deep, that they abſolutely loſe all uſe of their underſtandings. For the Temptations of the Devil conſiſt, either in an Artificial external preſenting to our ſenſes ſuch objects as are proper to move our deſires and appetites: or in this, that internally he forms in our Phantaſy, ſuch Images of things as may ſtir and provoke us, and in favouring with his efficacy ſuch as are already there; or in moving our humours, and by our humours ſoliciting the appetites, and paſſions of our Souls: what can theſe attempts do upon ſubſtances, which are not at all ſubject to the motion of humours, which in death have loſt the faculty of imagination, which have no Corporeal ſenſes, ſeeing they are not Bodies, and all whoſe Spiritual capacities are ſo fettered in the excerciſe of their powers, that neither exteriour objects can by any means touch them, nor viſions from within be get the leaſt thought there? As to the ſecond there is neither felicity nor glory can happen to Spirits, without the exerciſe of their underſtanding and will. There is not a perſon to whom we ſay that the Spirits of the faithful gone hence are happy and glorious, which doth not immediately conceive, that they are ſo far from being ſwallowed up in a profound drouſineſs or ſleep, that on the contrary they have a very lively and notable ſenſe of their happineſs and glory.

I am much of the opinion of thoſe that think that in the words of our Saviour, John 11. 26. and John 5. 24. he that believeth in me ſhall never ſee death He is paſſed from death to life. There is a particular Emphaſis which makes much to our preſent purpoſe. I very well know that in divers places it ſeems probable, that what interprets theſe words by that promiſe, I will raiſe him up at the laſt day.

Nevertheleſs, if ſince the time wherein he ſpake thoſe words, believers that are departed hence, have ſlept unto this day, and muſt yet ſleep till the conſummation of Ages, without any bodily or mental ſenſe of their condition, or eſſence; I am not able to comprehend, how the hopes of the Reſurrection, can perfectly ſatisfy and compleat the ſenſe, and magnificence of the words. Although the body ſleep after that manner, if the principal part of man, and that whereof the Scriptures ſometimes ſpeaks as if it were the man, and the body nothing but its Habitation, live and be awake and perceive and exerciſe with content and joy, ſuch operations as are worthy the dignity of his nature; death is not properly death, nor doth it ſeem to deſerve a name ſo terrible and odious. 'Tis much rather a ſleep, as the Scripture ſometimes ſpeaks, wherein man entertains himſelf with viſions very pleaſant and delightful. But if the perception of the Soul, and body both, be equally extinct, and that not only for a little time, but for, I know not how many Ages, how comes it to paſs that it is not called death but a paſſing from death to life. And it will appear yet much more ſtrange, if we apply it to the Fathers, and Patriarchs that lived in the firſt Ages: Such as were Adam, Noah, Seth, and Abraham. For ſince the Apoſtle, Heb. 11. Attributes unto them one and the ſame faith with us, although the things which faith embraces were not ſo plainly revealed to them as to us, yet they ought to produce one and the ſame effect, with reſpect to them and us, Jeſus Chriſt being the ſame, yeſterday and to day and for ever. Are thoſe then paſſed from death to life, who from before the deluge and ſoon after, were as to their bodies reduced to duſt, and as to their Souls carried in a profound ſleep and total inſenſibility? Truly it ſeems manifeſt that they had other hopes and expectations. When Jacob after too many afflictions and irkſom and troubleous Pilgrimages, comforted himſelf with this, that he hoped for the Salvation of God, Gen. 49. 18. If he had no hope but that of loſing the ſenſe of all good, and evil for ſo long a ſucceſſion of Ages, he would have had more occaſion, to be afflicted than to rejoyce, to fear death than to draw comfort, from the near approach and proſpect of it, beſides 'tis here very conſiderable; that as he was at a greater diſtance from the day of judgment than we are now, and as he did not perceive unleſs it were a far off, in the darkneſs of what to come, the manifeſtation of a Redeemer, ſo alſo he did not ſee ſo clearly as we do, the hopes of the Reſurrection nor had not ſuch diſtinct knowledg, of the glory that attends us in Heavenly places.

I obſerve, that David as he approached nearer to the time of our Saviours appearance, did both receive from God, and deliver to his Church, much greater explanations upon theſe matters, than did any of his Anceſtors, and yet nevertheleſs had experience of very different emotions of Spirit, when he ſaw himſelf in danger, or in likelyhood of death. Sometimes in the Pſalms he gives evidence that he was much afraid of death, and deſires of God with great earneſtneſs, that by his good providence, and the power of his hand he would hinder his falling under it, and theſe motions of his ſo frequently reported, and repeated in his Writings, accompanied with vows ſo ardent, and praiſes ſo vivid and full of Devotion, when God had reſcued him from his dangers, do ſufficiently ſhew that this object, when it preſented it ſelf unto him, occaſioned terrible agitations to his mind. And nevertheleſs when he was to die, he diſpoſed himſelf to it with great Tranquillity, and gave no Teſtimony of fear, or any the leaſt alteration. If you enquire of thoſe that think the perceptions of the Soul periſh, and die with thoſe of the body, why David feared death ſo very much they will ſay, that he himſelf gives the reaſon of it: 'Tis becauſe in death he makes no mention of the name of God, nor ſings unto him any Songs of praiſe, Pſal. 6. which proves according to their opinion, that death takes away at once, both from Soul and Body, the knowledg of all things. But if this were the only reaſon, why did he not fear death as much when he was old? Will it hinder the loſs of all ſenſe, and memory of objects to die old? Or would it be a greater affliction, to David when in the flower of his age, to loſe by loſing life, the means, and opportunity of ſinging the praiſes of God, than to be deprived of this pleaſure, and content by dying in a good old age? It is therefore much more reaſonable to ſay, that David and other Saints of times paſt, did think that God ſent them into the world for two ends: the one (which reſpects his glory) was to advance and celebrate it as much as they were able: the other was to enjoy therein for a long time the Teſtimonies of his Faviour in thoſe Temporal bleſſings, the promiſes whereof he had given unto them. When therefore any danger of death did threaten them before the time, which nature ſeems to have appointed for it, (viz.) ſeventy or eighty years, or if there were in the time of David any other natural and ordinary term of life; They were extraordinarily moved and troubled, becauſe it ſeemed that death before full age, was a Teſtimony of the anger and curſe of God. So that to prevail with God to protect them from it, after having begged the pardon of their ſins, they alledge this reaſon, that otherwiſe he himſelf will in ſome ſort be deprived of the end to which he had reſpect, when he ſent them into the world. For it is as if ſome young plant ſhould complain to the Gardiner, or Maſter of the plants, that having put him in the rank with others, to bear ſome quantity of fruits, he would nevertheleſs cut it off at the root, when it began to bud and to give ſome good hopes thereof: But concerning that great tranquillity of Spirit, wherewith they received death, when it came in ſuch time, wherein the untimelineſs of it, was no mark of the anger of God, it came without doubt from hence that it was accompanied with the peace of God, and ſome hope of happineſs for their Souls. Otherwiſe, by the confeſſion of thoſe with whom I now diſcourſe, the being deprived of praiſing God after death, and of perceiving any taſte of his love towards them, ſhould have given them great fears, and inconceivable averſions. Some of the Pagans (as Socrates) have ſometimes ſupported themſelves, by this meditation againſt the fears of death, that either it did, or it did not take from them all ſenſe and perception of things. If it did not, thoſe that die ought (if they be honeſt men) to hope for Contentments after death, in the Converſation of thoſe perſons that had gone hence before them; the company of Cepheus, Muſeus, Homer, Heſiod, Ʋlyſſes, and Agamemnon without doubt as they imagined, would give them incomparable ſatisfaction: if it did, there was no reaſon to fear death, ſince it reduced men to a ſtate of utter inſenſibility, but theſe perſons never taſted any thing, of the ſweetneſs of the peace of God, nor of the Contentment that ariſes from the aſſurance of his paternal love. Having therefore no experience of any other good things, than ſuch as this world affords, they might well depart from life, as they themſelves do expreſs it, as from a banquet, after they had been ſatisfied therewith, without much complaint that they are obliged to leave the fruition, and uſe of it to thoſe that were to come after: but as for David, and other ſervants of God, to whom he had given the beginnings, and foretaſts of his glory, with what grief ought they to receive the news of death, whenſoever it ſhould be, if they had been not only reeling, and ſtaggering as were the Pagans, between the hope of ſeeing Abraham, Iſaac, and Jacob; and the fear of loſing all kind of ſenſe and perception; but deeply and fully perſwaded that in ſtead of being put into the full fruition, of what they had had ſome foretaſts here below, death would utterly raviſh from them even the total memory of it.

This ſame David teſtifies in many places, a very ſenſible and deep regret, and trouble for being ſeparated from the Ark of God, becauſe 'twas there that God gave demonſtrations of his preſence in an extraordinary manner. Nevertheleſs in Caves and Deſerts, and the wildeſt Foreſts, he might entertain himſelf with God, and derive from the Fountains of his own Meditations as it appears he often did, abundance of pleaſant conſolations to allay the trouble, which was occaſioned by his eſtrangment and ſeparation from it. I pray you therefore if he had believed that death would have taken from him all knowledg, and memory of God for ſo many ages, what Lamentations would he have made? Or could he have found words ſufficient to expreſs the anguiſh of his Soul on this occaſion? Ever and anon he enquires with ſome kind of impatience when ſhall I ſee the face of my God? If by theſe words he underſtands the Ark, how much more ought he to deſire to ſee the face of God after his death: and with what unquietneſs muſt he be filled, when he conſiders that death takes from him, not only the pleaſure of ſeeing the face of God, but even the memory of ever having ſeen him or learned any thing of him, either in the Tabernacle or in the World? If he underſtands by ſeeing the face of God, ſeeing him as he is ſeen in Heaven, how could David make this wiſh or holy aſpiration, if he were of this opinion that ſleep ſhould lock up the eyes of his underſtanding for ſo long a time? Certainly this was not the opinion of David, nor any of the faithful of that time or age; their common opinion was that which is plainly expreſſed in the Book of Eccleſiaſtes. That when man dies the body returns to the duſt from whence 'twas taken, and the Soul returns to God that gave it. Now to believe that the Spirits of the faithful can be with God, without having any knowledg of his preſence, or enjoying one beam of his happineſs, is a thing altogether without reaſon or probability. At ſuch times as God promiſes ſome particular aſſiſtance to his faithful ones, he ſays I will be with you. And 'tis alſo their common and ordinary wiſh for thoſe to whom they wiſh grace and benediction, the Lord be with you. If God then cannot be with any perſon, without giving him ſome taſte of his favours how can our ſpirits be with God without enjoying ſome gracious effect of his preſence?

Certainly though we had no other proof of the ſtate of the faithful after death, than thoſe words of our Saviour to the Thief that was Converted upon the Croſs, this day ſhalt thou be with me in Paradiſe, they would be ſufficient (unleſs we were willingly blind) to aſſure us that they are at reſt; but 'tis ſuch a reſt, as is accompanied with much content and joy: For that the word to day ought to be taken in the ordinary and common ſenſe, to ſignify the time that was immediately to follow the death of our Lord, whilſt his Soul remained ſeparate from his body, is a thing that cannot be doubted unleſs by thoſe that out of jocundneſs of humours abuſe their reaſon. In what place of the New Teſtament doth our Saviour, or any one elſe uſe it in any other ſenſe? And although the Author of the Epiſtle to the Hebrews having met with it in Pſal. 95. 7, 8. to day if you will hear his voice, harden not your hearts: Underſtands it of the time of the Preaching of the Goſpel of Salvation, is there any probability that in imitation of him we ſhould expound thoſe words of Jeſus Chriſt after this manner? Verily, verily, I ſay unto thee, that in the day of the Reſurrection, I will receive thee to a participation of my own glory in Paradiſe. If ſuch comments be allowed, will there be any thing certain either in the word of God, or Language of men? Doth it not plainly appear that our Lord ſeeing this Thief in anguiſh of Spirit, through the fear of the judgment of God, the execution whereof he expected according to the common ſenſe, and apprehenſion of Conſcience, immediately after death, was willing to comfort him by the aſſurance of the pardon of his ſins, and hope of happineſs which his Soul ſhould enjoy aſſoon as it was ſeparated from his Body? Either the Spirit of Chriſt being diſlodged from the body, aſcended into Paradiſe or not. If it did not aſcend thither, our Lord promiſed nothing but that the Soul of this perſon ſhould on that very day be preſent with his Deity in Heaven. Now though our Lord were God bleſſed for ever, there is no probability that he had any regard to his Deity in the ſpeaking of thoſe words: For beſides that his Divinity was not then ſo clearly Revealed, as that from thence he ſhould begin, to give knowledg of what he was to that man, who can doubt but that ſeeing both their Bodies, in one and the ſame condemnation, he was willing to raiſe the hope of this Wretch, who in the midſt of his anguiſh diſcovered ſome faith and expectation from him, by the aſſurance that he gave him that within a few moments, their ſpirits ſhould be well near in the ſame Condition, in a place of bliſs and happineſs? But let it be granted that he underſtands his Divinity: So it is in my opinion that it cannot come into a ſound mind, that Chriſt ſhould promiſe to the Soul of this perſon, to give it from that ſame hour the enjoyment of Paradiſe, and yet notwithſtanding it ſhould have no knowledg of the glory thereof, or the happineſs that doth attend it. Moreover it had been much more to the purpoſe, to have been content to have conſented to be mindful of him, when he came into his Kingdom as he deſired; then by great words to give him occaſion to hope for content and happineſs near at hand, and afterwards fill this Soul, which he had made ſo deſirous of happineſs, with nothing but darkneſs and forgetfulneſs. If the ſpirit of our Lord aſcended into Paradiſe, doubtleſs it was not to ſleep there, for the little time of its ſeparation from the body, but to receive inexpreſſible Conſolations in the boſom of his Father. Otherwiſe to what purpoſe was it to tranſport it on high? Had it not been more to the purpoſe to leave it buried in the ſame Tomb with the Body, to the end that it might be there united again when the time ſhould come. Now if the Soul of Chriſt, could be ſenſible of ſome Contentments after death, ours may be ſenſible of them alſo. And no inconſiſtance will be found between their ſeparation from the Organs of their Bodies, and the uſe of their Powers and Capacities.

But what need is there of ſo many Texts, and of ſo much diſcourſe in a caſe ſo plain, that nature it ſelf ſeems to have taught it us. For certainly, it is not more generally believed among men, that their Souls are immortal and ſubſiſt after the Body, than it is generally acknowledged that they ſubſiſt with knowledg and ſenſe either of ſome felicity, for thoſe that lived in the practice of Piety and Vertue; or of ſome puniſhment for thoſe that have given up themſelves to Impiety and Vice. From thence comes the hopes of the Elyſian fields among the Pagans, and the fear of the Torments of Hell. From thence is preſerved among the Jews the expectation of Paradiſe, and the fear of the bottomleſs Pit. Thence is produced among the Turks the opinion of their Paradiſe and the fear of an infernal ſtate, and that without attending the Reſurrection immediately after the diſſolution of the Body, and the ſeparation of the Soul. Laſtly, thence comes among Chriſtians, to ſome a belief of Purgatory, to others a hope of a better life than this, and to others dreadful frights concerning what will betide them after death, when they are not in their Conſciences aſſured of the forgiveneſs of their ſins. I ſay that nature it ſelf teaches it; Becauſe things that are ſo univerſal, and concerning which there is no controverſy among Nations, whoſe inclinations are divers, whoſe profeſſions are different, and whoſe Religions in all other things are directly oppoſite, muſt have without doubt ſome common Foundation, and it cannot be common in ſuch ſort as it is, unleſs it be eſtabliſhed even in the very nature of things: So that although it be not poſſible clearly, and diſtinctly to explicate the reaſons of it, yet they may be ſufficiently ſeen darkly and in groſs, to impreſs upon the mind an indelible perſwaſion of it. For there are multitudes of perſons, that would find themſelves much perplexed, if you ſhould oblige them to diſcourſe particularly the reaſons that have perſwaded them, that there is a natural difference between Vice and Virtue, the moſt able among the Philoſophers, have found ſome difficulty in freeing themſelves from the natural reaſons, that do either prove, or deny the immortality of our Souls. And among Chriſtians there are none but Spirits much exerciſed in diſcourſe, which are fit by natural reaſon, to diſpute for the Being and Providence of a God againſt Atheiſts, and yet nevertheleſs, theſe things prove themſelves ſo ſmartly to our underſtandings, that the ignorant and vulgar themſelves have an abhorrence for thoſe that make any doubt of them. Certainly the holy Scripture, as I ſaid in the beginning, is the only place from whence we may draw lights ſufficiently clear, to perſwade our ſelves of this truth, by a perſwaſion that will deſerve the name of faith, and may be capable of giving, any ſound Conſolation to our Conſciences: But nevertheleſs I ſhall not ſcruple to ſay, that if the holy Scripture had not ſpoken it ſo clearly, the belief of the immortality of our Souls would have been ſufficient to have ſatisfied our reaſon, that they make uſe of their faculties, though the body ſhould ſupply no Organs unto them. For it is eaſy to conceive that there is in man, whilſt he is compounded of Soul and Body, an underſtanding faculty, which for ſome ſpace of time doth not exerciſe its own proper Operations. Since this conjunction is made in ſuch ſort, that the Organs of the one muſt ſerve to the Operation of the faculties of the other; and that they do Operate either always, or for the moſt part, by their Mediation, when the Organs come to be diſordered or hindred, 'tis neceſſary that the Operations of the mind do ceaſe of themſelves. But that there is a ſubſtance that doth actually exiſt ſeparate from the Body, which is endued with an underſtanding faculty, and nevertheleſs cannot uſe it becauſe it hath no Body, is a thing in my apprehenſion abſolutely inconceivable: For it cannot actually exiſt unleſs it live, nor can we conceive any ſort of life in it, which doth not include in the ſame thought, the uſe of its faculties. You may eaſily conceive that the Body lives, though the man do neither ſee nor diſcourſe: Becauſe life may ſubſiſt in a man without ſeeing or diſcourſing But you cannot imagin that the Body of a man lives, but you muſt likewiſe imagin that it is nouriſhed, and that his heart beats, or at leaſt, that the Spirits have ſome heat, and motion in the ſeat of life. So that the faculty wherein life conſiſts, will move and Act, though all the reſt ſhould be laid to ſleep; in the reaſonable Soul then when 'tis ſeparated from the Body, what power will act if it have no uſe of that of the underſtanding? For there's in them no power vital, animal, or natural like to thoſe of our Bodies; and as to that which we call the Locomotive, that is to ſay, the power by which we move from place to place, if it have no uſe of its underſtanding there is no reaſon to imagin that it will have any power of removing it ſelf from one place to another: a thing whereunto nature it ſelf will furniſh us with a Teſtimony, ſufficiently evident and authentique, in as much as it hath not given to any living Creature this power of moving it ſelf, unleſs it be to Animals endued with Phantaſy, and certain appetites, which do neceſſarily require the removal of the Body for their ſatisfaction, in ſuch manner, that if there be in the Soul, neither underſtanding nor appetite, it will be againſt all reaſon to imagin in it any uſe of the Locomotive faculty. So that it will be the ſame thing to ſay that the Soul dies with the Body, and will riſe again with it, as to ſay that it lives and yet nevertheleſs performs none of the actions of life.

But this is not all, in this power of underſtanding that we here poſſeſs, are imprinted certain habits which without doubt, have nothing common with the Organs of the Body, unleſs it be as I have ſaid above, that they have given occaſion to the intellect to exerciſe Contemplations and to form thoſe ratiocinations, and diſcourſes by which theſe habits are obtained: Such is for Example, the habit which in Philoſophy we call by the name of wiſdom, which conſiſts in a clear and certain underſtanding of the firſt principles of things, and in the knowledg of Concluſions that depend thereon, in objects the moſt Excellent and Noble that can be preſented to the mind of Man. For that this is an habit purely intellectual, reaſon teaches us, and experience conſents unto it. Becauſe on the one ſide, it performs its Operations on objects that have nothing of the nature of Bodies; and on the other ſide it is not found in any ſubject, of the nature of thoſe that have no powers but Corporeal. For there was never found neither Horſe, nor Elephant, nor any other Animals devoid of Reaſon, in whom appeared the leaſt ray of that which we call wiſdom: Either then theſe kind of habits, are wholly razed out by death, or they remain in the Soul; now there is no good reaſon why we ſhould ſay they are obliterate: For though I willingly grant, that in ſome ſort they intered the intellect by the means of the Body, and that the Organs of the Body have contributed ſomething to thoſe reaſonings by which they are formed, nevertheleſs they are in themſelves totally intellectual, and have their proper ſeat in the reaſon it ſelf, as on the contrary although it be by the conduct of the intellect, that the body learns to accuſtom it ſelf to certain motions directed by meaſure and art, as is for example the habit of Fencing well, or Riding the great Horſe, the habit is nevertheleſs Corporeal. So then when the reaſonable Soul comes to be ſeparated from the Body, if the body by the preſence of the ſenſitive Soul alone, can ſubſiſt alive without it, there is nothing can hinder, but that it may preſerve ſome of thoſe habits which it obtained by the direction of the underſtanding, as they ſay there are ſome Horſes ſo well trained, that they will of themſelves move regularly, though there be no Rider to govern them. 'Tis much more likely that the Soul remaining alive, and ſubſiſting after the Body the habits which are ſo perfectly proper to it, ſhould alſo remain, and ſubſiſt with it. If then they do ſubſiſt, as 'tis altogether apparent, how will it be poſſible, that a Being effectively living endued with faculties ſo excellent, and thoſe faculties adorned with habits ſo comly, ſhould remain ſo many ages, without being awakened in any manner to diſcover them by ſome Operations? Is it not the property of habits to incline the faculties to action, to facilitate the action to which they do incline them, yea, and in ſome manner to ſpur them thereunto? And ſince that man is a being naturally active, and that 'tis the Soul that gives him this activity, and ſince that which makes the Soul incline it ſelf more to one thing, than another in its actions, is becauſe its habits give him a tendency that way: Why is it that the Soul cannot preſerve in it ſelf, when ſeparated, the activity that it Communicated to the Body, and that its proper habits ſhould not have the power they had before to bend it in its actions that way to which they themſelves are inclined.

But let us not faſten our ſelves on the teaching, and inſtitutions of nature. Let us conſult the Analogy of Religion: Certainly all believers have Communion with Chriſt. And this Communion on their parts conſiſts in faith, whereby they receive him and on his part, in the Communication of his Spirit, by which he comforts and ſanctifies them. Now this Communion is ſo ſtrict, and cloſe that it never ſuffers any ſeparation. And as the death of the body in our Saviour did not hinder in him, the perſonal union of the Divine nature with the humane, ſo that the ſaying of the Ancient Church is true, that what Chriſt once takes, in that regard he never leaves; ſo the death of our Bodies hinders not the myſterious union of our Saviour with us. In ſuch manner, that thoſe that he hath once taken for his members cannot but always remain ſo. Therefore, even after death, the Communication of his Spirit of holineſs, and Conſolation abides with us. Now what is this Spirit of holineſs, and Conſolation which doth never comfort, or ſanctify us? Or what is this holineſs and comfort, if it gives us no ſenſe of it ſelf or us. When any member of the body becomes mortified, it is not reputed a member of it, becauſe 'tis not eſteemed a member, but by reaſon of its Communion in the ſame life, and with the ſame Soul which is the principle both of life and action. If then the Soul do not partake in the Spirit of Chriſt, who alone animates the whole myſterious body compoſed of himſelf, and the faithful that he hath redeemed, how can it be his member? And how can it partake of him if it have no uſe of any of its faculties? For the participation of the Spirit conſiſts either in thoſe actions to which it moves, and excites us, or in the habits which it impreſſes upon the faculties of our minds. Now there is no action where the faculties are deeply aſleep: for 'tis the property of ſleep, to arreſt and intercept the action of our faculties; and as to habits, 'tis neither reaſonable, nor imaginable that they ſhould be preſerved, ſo many ages in a ſubject, where they never diſcover themſelves by any Operations; the body may certainly in a ſenſe, retain the quality of a member of Chriſt in the duſt of the grave, although it feel no effect of the Communication of this Spirit, becauſe though it have immediately and by it ſelf no connexion with the head, it may have it at leaſt by the mediation of the Soul, which is the other part of the whole which both together they do compound. For the Soul by the relation that it hath to it in that reſpect, always conſiders it as a dependance, or appendix of his eſſence, in as much as without it, it cannot conſtitute any ſubject, and as an eſſence on which it ſelf in ſome ſort depends: For as much as without it, it cannot conſtitute a compleat man. So that the Soul having an effective, and immediate Communion with Chriſt by the participation of his Spirit, the Body alſo retains ſome connexion with the head, at leaſt mediately, and by virtue of the interpoſition of the Soul: But if all connexion between Chriſt and the Soul comes to be broken, which will certainly happen, if the Spirit do not Communicate to it, neither in habits nor actions, the Soul will by it ſelf ceaſe to be a member of Chriſt; and the body cannot be ſo by its intervention. I conclude then touching this firſt point, that the Soul ſeparate from the body hath underſtanding and perception, and by conſequence, that the Souls of the faithful departed hence, do enjoy ſome degrees of felicity and glory. Let us ſee whither it may proceed or what may be the degrees thereof, as far as the word of God, and the Analogy of faith will inform us.

What is the happineſs of faithful Souls, after their ſeparation from the Body; and what is the place where they are gathered together, or aſſembled. The Second Diſcourſe.

BEcauſe the place whereinto the Souls of the faithful are aſſembled, at the time of their ſeparation doth contribute without doubt, very much to their contentment, and when we ſhall have decided where it is, it will be much more eaſy to ſpeak of the nature of happineſs it ſelf; before we proceed to enquire into the degrees of the happineſs of good men, it ſeems neceſſary to ſearch and examine what is the place which is appointed for their abode and reſidence. To the end therefore that I may there begin my diſcourſe, it muſt be known that many have been of this opinion, that the Souls of the Patriarchs, and Fathers that lived under the Old Teſtament were not received into Heaven till the manifeſtation of the New, and that by the aſcenſion of Chriſt on high, admiſſion thither was granted to them. And the principal foundation that they have for this opinion, is that paſſage in the ninth Chapter of the Epiſtle to the Hebrews, where it is ſaid, Verſ. 8. that the way into the holieſt of all was not yet made manifeſt under the time of legal diſpenſation, whilſt the firſt Tabernacle was ſtanding. Having therefore baniſhed Souls from the habitation of Heaven, for all the time that ran by till the aſcenſion of our Saviour: and it being neceſſary to provide for them, ſome certain habitation to the end they might not remain wanderers, and vagabonds, becauſe they did not believe any place more proper to mark out for them, than the boſom of Abraham, of which our Saviour ſpeaks in the Goſpel, they have made no difficulty to determine, that is, there they have made their abode all this long tract of time, only they have found themſelves much perplexed, when they have been to determine preciſely in what part of the World, the boſom of Abraham ſhould be. For ſome have placed it in the near neighbourhood of Hell, although our Lord put a great deep between them, others have made it the Porch or Antichamber of Heaven; to conclude, others not knowing well what to hold or affirm, have left the Queſtion undecided.

Now as to what concerns the boſom of Abraham: as when our Lord ſaith, Mat. 8. 11. that many ſhall come from the Eaſt and Weſt, and ſhall ſit down with Abraham, Iſaac, and Jacob. He never intended to deſign, or determin the place where theſe Patriarchs are together, ſo that if the place where they are, may be gathered from this Text, 'tis from thoſe words [in the Kingdom of Heaven.] And not from thoſe, [and ſhall ſit with Abraham, Iſaac, and Jacob;] So there is no appearance that he intended to determine any certain place by thoſe words in Abrahams boſom: Becauſe in his time there were two manners of eating together, the one by ſitting round a Table as we now do; the other by lying on beds, in ſuch faſhion that their heads were near each other, and one did repoſe himſelf as it were in the boſom of his neighbour: in the one of thoſe Texts, the Lord hath reſpect to one of theſe cuſtoms; and in the other to the other, to ſignify one and the ſame thing, (viz.) that they ſhall eat with Abraham. And becauſe to eat together after this manner is a Teſtimony of a Familiar Converſation, and of a Society full of friendſhip, to ſignifie that Lazarus had this ſtrict familiarity with Abraham, he ſays that he was in his boſom: as to ſignifie that others ſhall enjoy the ſame ſweet ſociety with him, he ſays they ſhall be with him at Table. Which ſhews without doubt that they muſt be in the ſame place, but doth in no manner determine, whether this place be above the Heavens, or beneath the earth.

As to the meaning of the other Text, ſurely thoſe that make uſe of it, to exclude the Spirits of the Fathers from entring into Heaven, before the Aſcenſion of Chriſt, are deceived in the interpretation of it. The Apoſtle means nothing thereby, but that by the Ceremony of the High Prieſts entring once a year into the Holy of Holies, with Blood for the expiation of Sins, the holy Spirit did give them ſufficiently to underſtand, that the true High Prieſt was not as yet entred into the Sanctuary of Heaven, and that the means by which that was to be accompliſhed, was not yet made evident or revealed; and indeed it could not be made evident, but by the coming of the Thing it Self: now the Thing it Self, and the Ceremony could not ſubſiſt at the ſame time; for the one had the place of a Figure, the other of Reality and Truth: and the Figure and Truth are appointed for divers times, and differing diſpenſations: the Truth therefore exiſting, the Figure neceſſarily ceaſes; And therefore as long as the Figure did by the appointment of God ſubſiſt, the Truth could not be preſumed actually exhibited: But be the interpretation that they have given to this Text, What it will, it will be of no great importance, whether they be deceived in it, yea or no, ſince that which the moſt part of them hold is a conſtant truth, and the whole World are at an agreement with them in it: And 'tis, that ſince our Lord Jeſus is aſcended on high, the entrance into the Heavens hath been open, not only to the faithful that have departed ſince him, but alſo generally to all thoſe that have lived under the diſpenſation of the times paſſed, as well ſince, as before the publication of the Law upon the mountain. For what doth it concern me that Abraham and the other Patriarchs, Fathers, Believers, and good men that lived in former times, had not the advantage of entring into Heaven, till our Saviour aſcended thither, ſince I my ſelf, ſhall enter there at death, and meet them all there to partake with them in the ſame joy. I ſay, what doth it import me that God hath at other times taken the Souls of Believers, (as Elias ſpeaks of his own) and hath lodged them apart in ſome place at a diſtance from him until the aſcenſion of our Saviour, ſince that when he takes mine, he will place it in his Sanctuary? But becauſe all Chriſtians are not of this Opinion and that ſome have thought, that although the faithful after death, do enter into a deep Repoſe, accompanied with Conſolation, and joy marvellouſly ſenſible: nevertheleſs, they will not be permitted to enter into the preſence of God in the Heavens, nor to enjoy the Viſion of him, until the Reſurrection; I think my ſelf obliged briefly to examine the Texts and Reaſons upon which they do, eſtabliſh their Perſuaſion.

They ſay therefore, that the holy Scripture doth ordinarily remit us to the Reſurrection for the accompliſhment of our hopes, and that it is on that day alone, that our Lord doth promiſe to give Rewards to thoſe that believe in him, as may be ſeen Joh. 6. and in many other places of like nature: even ſome have made no ſcruple to alledge to this purpoſe, that Text of St. Peter, where he ſays that Chriſt was quickened in the Spirit, by which alſo he went and preached unto the Spirits in Priſon: becauſe although he there ſpeaks of the Spirits of thoſe that lived long before the Revelation of the new Covenant, nevertheleſs according to their opinions, there is a likeneſs of Reaſon, and that we ought to make the ſame judgment of Believers now, and thoſe of times paſt in this matter; and behold well near how they explain themſelves: There is none, ſay they, that is either rewarded or puniſhed with thoſe Rewards or Puniſhments that are appointed by the Laws until the Sentence be given, and pronounced judicially: now the Judgment that muſt paſs judicially upon us, is differred till the laſt day; ſo that it will be contrary to all ordinary forms of Adminiſtring Juſtice, that the Spirits of Believers ſhould be admitted to the Viſion of God, before our Lord ſhall have pronounced: Come ye bleſſed of my Father, inherit the Kingdom prepared for you before the beginning of the World, for I was an hungry, &c. Therefore as Criminals were kept in Priſon (and that's it which is ſignified by the word Priſon, 1 Pet. 3. 19.) until the pronunciation of Judgment; and as they are not brought forth in publick to be puniſhed, till after Judgment is pronounced; ſo it is reaſonable, that ſome place be appointed for the Reception of thoſe which ſhall be abſolved at the Coming of Chriſt, which is different from the place wherein they ſhall receive their Reward; but as thoſe that are in Priſon are racked, and tormented in their Conſciences by the fear of Judgment, and the puniſhment that doth attend them, (which is properly in their opinion the pain that the damned at this time endure) ſo it is reaſonable, that thoſe that expect their Reward in the place of Repoſe, ſhould enjoy Conſolation in the aſſurance of their future abſolution and hopes of Glory; Now if this Conſideration be valid for the Fathers of the moſt ancient times, without doubt it will be as good for the faithful of the new Covenant, as for thoſe of the old.

As to this Text of Scripture, I obſerve that 'tis underſtood after diverſe manners, whereof among others, there are two worthy of Conſideration: for ſome have thought that by the Spirit of Chriſt is meant his Soul: by his preaching, the knowledge that he gave to the Souls of the ancient Believers, of the propitiation that he made upon the Croſs: by the word which we tranſlate Priſon, a kind of Watch-Tower, wherein theſe Souls expected the Redemption hoped for, according to the promiſes that had been given them concerning it; they ſuppoſe then the Souls of the ancient Believers in condition ſomething like thoſe that are ſet in Centinel, on ſome high place in a beſieged City, to diſcover afar off, from whence, and when ſuccour will appear unto them, only they put this difference, that the hopes of ſuccour in a place beſieged is always mixed with doubts, becauſe of the uncertainty of all human Counſels and Events, and this doubt is not without fear, nor fear without unquietneſs, nor by conſequent without anxiety and perturbation, whereas the Souls of the holy Perſons of paſſed ages, never having any doubt concerning the promiſe of God, have poſſeſſed a hope altogether aſſured, and by conſequent a tranquillity very profound, and a contentment without any mixture of afflictions: others have thought that by the Spirit of Chriſt, muſt be meant his Divine Nature, by his preaching, the invitation to Repentance, that he cauſed to be made, in the days of Noah; And by the Spirits that are in Priſon, (for they believe that to accommodate this Hebrew phraſe to our Language, 'tis neceſſary to ſupply theſe words, which are, or which are now) the Souls of thoſe which would not hearken to this invitation, and who by reaſon of their obſtinacy, have been put under chains of darkneſs, in thoſe horrible Priſons, where they expect their final puniſhment; Now to make here a ſmall Digreſſion, and to return again after a little while, to the preceding Queſtion: I ſay, that whether of theſe two interpretations we do embrace, it will evidently conclude, that Souls are not deſtitute of all knowledge after death, for if we faſten on the firſt, the Souls of the faithful expect with great longing, the revelation of the Redemption of Jeſus Chriſt: and if we follow the ſecond, Offenders do not uſe always to ſleep in their holes, the worm of their Conſcience, and the fear of what is to come, will awaken them. Beſides, if the Souls of the wicked loſe all ſenſe, at their going out of the Body, there will be no need of aſſigning to them, one certain and common Priſon, they will be ſufficiently well diſpoſed of for the expectation of Judgment, in whatſoever part of the World they ſhall be found. But let us return to the Queſtion in hand. I think this ſecond Interpretation much the better, and moſt agreeable both to the intention, and words of the Apoſtle: and if I ſhould hold my ſelf to that, I ſhould have nothing to anſwer, but that although the Priſon, and place of puniſhment, be different ſufficiently often, yet they are not always ſo; ſometimes Offenders are puniſhed in the Gaols, and Priſons wherein they are kept, expecting the ſentence of the Judge; and in the time that St. Peter wrote, 'twas a thing ſufficiently common, among the Ramans and Greeks, to make uſe of the ſame place firſt as a Priſon, and then as the Theater of puniſhment: ſo that this Text proves not at all, that the Souls of Unbelievers are not now kept in Hell, although one day they muſt there be tormented for their Crimes; And by the ſame reaſon it will not follow, that the Souls of Believers are not now aſſembled in the Heavens, although that muſt be one day, the place of their recompence and their glory; But let us give this honour to thoſe that have propoſed this firſt interpretation, to ſee if by receiving it, it can be proved that the Souls of the faithful have not at preſent their habitation in the Heavens: Although the Viſion of God, in which conſiſts our ſupream happineſs, muſt be chiefly Communicated in the Heavens, nevertheleſs the Court of Heaven, and the Viſion of God may be things diſtinct. I ſay God may make himſelf ſeen out of Heaven, if he pleaſes; and if he pleaſes, he may receive a perſon to Heaven, who ſhall not ſee God, by that Viſion in which conſiſts the top and higheſt part of happineſs. Let us put the Caſe, that the Souls of the faithful have in other ages, or are at preſent, put in ſome place as in a Watch-Tower, thoſe of the faithful of times paſt in expectation of the Redemption of the Croſs: and thoſe of the faithful of the time preſent, in expectation of the appearance of the ſame Redeemer: this place may very well be in the Heavens, though the Viſion of the glory of God be not yet Communicated to them: and if we compare this Text ſo interpreted with that, This day ſhalt thou be with me in Paradiſe, there will be much more reaſon to believe that the place of this Sentinel is in Heaven, than any where elſe: for the Paradiſe, whither the Soul of our Lord Aſcended is in the Heaven, and there by conſequence, are the Souls of thoſe to whom he will give the knowledge of his ſatisfaction.

As to what concerns thoſe other Texts, wherein the Scripture ſends us to the day of the bleſſed Reſurrection, for the obtaining of our Reward, it ſeems not at all neceſſary to underſtand them in ſuch manner, as may perſuade us to exclude faithful Souls from Heaven: There is no term more uſual to repreſent the glory, which we expect on that very happy day, than that of triumph. Let us then compare the Condition of them that have formerly Triumphed at Rome, with the faithful that expect the Reward of Glory: they firſt of all fought at a diſtance from the City in ſtrange Countreys, ſome nearer and ſome farther off, according as the emergency of things, and the extent of the Empire did require, after they had vanquiſhed their Enemies, they were permitted to enter into the City of Rome as private perſons, there to demand the charges of the Common-wealth, or the honour of Triumph; the Senate firſt appointed it, and no man ever triumphed at Rome without conſent of the Senate, or by authority of the People: After a permiſſion of Triumph was obtained, they went out of the City to return again in ſome ſhort time, not as private Perſons, without any Attendance or Ornaments, but as victorious Captains, and Conquerors, with ſolemn pomp and magnificence; Wherefore then after the Believer hath fought here below, againſt the Enemies of the glory of God and his Salvation, and is eſcaped victorious in all his Combates, may he not be permitted to enter, as a private perſon ſtripped of his body, into the heavenly Jeruſalem, not to demand a Triumph, for that is already determined, but to expect the day on which it muſt be Celebrated? in the mean whiles paſſing its happy time, in the company of thoſe Saints and Angels, which are in the ſame expectation. The ſame thing is practiſed towards Embaſſadors, who firſt enter as private perſons into the capital Cities of thoſe Empires, whither their Embaſſies are addreſſed, and ſoon after go forth, to return again on another day, in the glory of a great and courtly Attendance: and at the Entry of Princes, when they return from ſome Conqueſt or ſome glorious Expedition, the ſame method of proceeding is frequently obſerved; the Pomp and Magnificence is differred to ſome ſolemn day, but in the mean while they live at home with their ordinary Court: To conclude, the ſame thing having been uſed towards our Lord Jeſus, it may not be thought ſtrange if God make uſe of it towards Believers. For firſt of all He fought upon the Croſs, and by his courage, became victorious, his Body being laid in the Grave, his Soul aſcended into Paradiſe, and if I may ſo ſay, without any noiſe: and afterwards being returned, and his Body raiſed, he was carried up on high, mounted on the Clouds, and entred in triumph into Heaven, among the applauſes of happy Spirits, and the acclamations of Angels: in the mean time, 'tis no wonder if the Scripture ſpeaks ſomething more rarely, of the reception of Souls into Heaven, than of the glorious day of the bleſſed Reſurrection: for thoſe beginnings of our happineſs, which we enjoy immediately after death, are indeed very marvellous, if we conſider them preciſely and in themſelves: but they are obſcure, imperfect, and of little or no luſtre, if we compare them with the ſplendor and magnificence, in which we ſhall ſee the accompliſhment of it; therefore as the promiſes of reward made to Jeſus Chriſt, for his obedience to the death of the Croſs, do properly reſpect his aſcenſion into Heaven, and his exaltation to the right hand of his Father in glory: ſo that St. Paul refers it thither, Phil. 2. that hinders not, but that his Soul might obtain the right of entring into Paradiſe, during the time of its ſeparation from the body, and that he did make uſe of it; ſo that although the promiſes of Reward, have a particular reſpect to the Reſurrection, that doth not infer, that our Souls are deprived of the liberty, of entring into the heavenly Sanctuary, there to live in the expectation of it. And if any of us, according to the manner of the ancient Romans, ſhould adopt any one for his Child, with reſolution to declare this adoption publickly, and according to Law, upon ſome certain day, to the end that he may be capable of ſucceeding to our Eſtate and Honours, nothing hinders but that in the mean time, he may lodge in our Houſe, though perhaps he may keep a little more cloſe, and private till the day apointed for this publick and ſolemn action or inſtallation.

'Tis true there are ſome that make ſome ſcruple of lodging the Souls of thoſe in Heaven, that God hath raiſed up, with purpoſe to permit them to live yet a while in the World, as that of Lazarus and ſome others. For what likelyhood is there, ſay they of bringing them back from that place of glory and happineſs, to one ſo wretched as is that of our Converſation on this Earth? Had it not been much better, never to have given them any taſte of the joys of Heaven, than to pluck them thence, and return them to live among the infirmities and inconveniencies of the preſent life? They are therefore willingly enclined to ſay: that it would have been more adviſeable to have aſſigned them an Habitation in ſome place, whereof the deprivation would neither be ſo ſenſible nor ſo prejudicial. But methinks theſe men give themſelves a great deal of trouble to no purpoſe. For if there be any inconvenience therein, is it not eaſie for God to appoint ſome particular Habitation for thoſe, and in the mean time receive all others into the Heavens, to the end that none may go thence till on the final Reſurrection: A ſcore of Souls it may be, which were to be reunited to their Bodies, by a particular diſpenſation muſt they give Law to ſo many Millions of Spirits, as are not at all ſubject to it; nor muſt have experience of any other Reſurrection, than that of the general and laſt day? To which we may add, that although they ſhould have been received into Heaven, ſeeing that in their firſt Creation they were made for the glory of God, and on other accounts have ſo many obligations to him becauſe he hath redeemed them, they will have no reaſon to complain, if they ſuffer ſomething extraordinary for his ſervice. Scipio Africanus after very glorious Triumphs, went to War for the obtaining of Forreign Conqueſts, under the Authority of his Brother, and in the quality of his Lieutenant, for the ſole love that he bore to him, and to aſſiſt him in arriving at the higheſt dignities of the Common-Wealth. In which he ſuffered ſome diminution of his own, beſides the incommodities which he received in his own perſon, and the ſenſible griefs that he had experience of by the captivity of his Son. The Angels themſelves deſcend from Heaven, where they enjoy the viſion of God, with unſpeakable contentments, to the end that they Miniſter to the Protection, and Salvation of believers: To conclude in whatſoever place thoſe Souls be lodged, which by a particular Reſurrection return again to the Habitation of their bodies, they are delivered from their infirmities as long as they are ſeparated from them, and it ſeems probable that they cannot re-enter there without ſome diſadvantage by that change of condition. Wherefore ſince they cannot return into the world without ſome abatement to their felicity, it cannot be more troubleous to them to be brought back from the Heavens, than from the Elementary Region.

If it were reaſonable abſolutely to decide this Queſtion, touching the place where the faithful are received after death, by ſimple reaſonings drawn either from the probability of things, or even from the harmony that the parts of Theology and Religion have among themſelves, there are thoſe that are clear enough and pregnant enough, to perſwade us to believe, that they are received into the Heavens; for ſince as St. Paul teaches us, our Converſation is in Heaven, and we have the honour to be Citizens thereof, for what reaſons are we ſo long exiled from our Country? What ſin remains unpardoned which ſhould hinder our return to the place whence we are deſcended? Since we are exhorted to tend thither and henceforth to think of nothing but Heavenly things, why are we ſo long deprived of the fruit of our thoughts and deſires? How is it that the Goſpel labours ſo powerfully to beget in us a deſire after it, if it give us not alſo the enjoyment of it? Since we are dead to the World and our life is hid with Chriſt in God, why do we not go to converſe where our life is kept in reſerve for us? Since our head is there, and the Communion that we have with him is ſo ſtrict and indiſſoluble, wherefore doth not he aſſemble his members about him, although by his wiſe diſpenſation ſome part of them remain yet a while on Earth? Since he hath prayed that where he is we may be alſo, why is the fruit of this prayer which without doubt God did hear, differred for ſo many ages? Since he hath ſaid that he went thither to prepare a place for us, why ſhould we doubt that he doth receive us to the place that he hath deſigned and marked out for us? To conclude ſince he ſhews himſelf to thoſe that enquire not after him, why doth he depart or withdraw himſelf ſo far from thoſe, that ſeek and deſire him with ſo great paſſions, and affections? When Mary caſt her ſelf at his feet to embrace him, he ſaid touch me not, for I am not yet aſcended to my Father. Without doubt becauſe this woman tranſported with the pleaſure of ſeeing him raiſed again, was willing as we ſay to rejoyce and congratulate with him, in ſo glorious a Victory, and becauſe ſhe and his other diſciples, had hitherunto had ſome hope, that the Lord would remain on Earth with them, to re-eſtabliſh the Kingdom of Iſrael, ſhe was raviſhed with joy, as if henceforth there were nothing that could hinder, but that ſhe might enjoy his preſence according to her wiſh, and content there with all the deſires of her Soul. For that reaſon he repreſſed this heat and ardour, and tells her that 'tis not yet done, it remains as yet that he aſcend on high, ere they muſt ſee the accompliſhment of their expectations. For according to his admirable goodneſs and wiſdom, he knew ſo to diſpoſe his actions, and diſcourſes to his ſervants, and to accommodate them for a little time, to the quality of their knowledg and underſtanding, but at this time that he is aſcended upon high: wherefore in expectation that he will deſcend thence to raiſe our Bodies, ſhould he not permit our Souls to go caſt themſelves at his feet, and refreſh themſelves with the pleaſant enjoyment of his preſence; all theſe conſiderations certainly ought to make very great impreſſions upon our minds, but that which ought fully to perſwade them is, that the holy Scriptures given us moſt evident, and indubitable inſtructions concerning it. Let us therefore chuſe ſome paſſages very expreſs, and which will render the thing wholly manifeſt.

St. Paul in the place that I alledged above ſaith, that if the earthly Houſe of our Body be diſſolved, we have a Building of God, an Houſe eternal in the Heavens. And we have ſeen above that he ſpeaks of what happens to the faithful immediately after death, and not only of what they expect at the laſt Reſurrection. Will any one ſay that theſe words [in the Heavens] do not ſignify the place but the condition, that is to ſay, that Habitation is called Heavenly, not becauſe 'tis in the Heavens, but becauſe 'tis very holy and happy? Certainly this neither can nor muſt be. For beſides that we may not have recourſe to interpretations which ſeem a little forced, without an abſolute and invincible neceſſity, he ſays 'tis an houſe Eternal in the Heavens. Now the Court of Heaven which is appointed for the faithful, may well be called Eternal although it be neceſſary that Souls leave it for a moment at the time of the Reſurrection: Becauſe things that are done for a very little ſpace of time, and only by diſpenſation, are not at all conſidered; and ſo ſmall an interval hinders not, but that we ſay, they have always continued in that ſame place. Even as we do not quit our dwelling, by making a voyage into the Country, and although the Angels come ſufficiently often on Earth, yet we do not ceaſe to name them the Angels of Heaven; but if Souls be in any place out of Heaven, until the day of the Reſurrection, that Habitation being to be abandoned for ever, it cannot in any wiſe be ſaid to be Eternal. The ſame Apoſtle ſays, that he deſired to be diſſolved, and to be with Chriſt, Foraſmuch as it was much better for him: without doubt Jeſus Chriſt is in the Heavens; and if St. Paul had not believed that he ſhould go thither when he died, but that he muſt be confined in ſome other place of the world wherever it be, out of the preſence of our Lord, he had not ſerved himſelf of ſuch expreſſions; our Lord promiſed the Thief, that he ſhould that day be with him in Paradiſe: now Paradiſe is in Heaven, and although our Lord did ſoon redeſcend from thence to reunite himſelf to his body, the thief without all controverſy continued there, having no need or occaſion to return to this Earth. In the Book of the Revel. Chap. 14. Verſ. 4. All the faithful departed hence, are repreſented under the number of an hundred and forty and four thouſand gathered together in the Heavens, in the company of the Lamb and following him whitherſoever he goes. Now there is no probability that God would repreſent to his Prophet Viſions of this nature for the confirmation, and conſolation of his Children, if they were contrary to the truth of things. In the Epiſtle to the Hebrews 'tis ſaid that we are come to the aſſembly, and Church of the firſt born whoſe names are written in Heaven: Now 'tis not the manner to enrol and make men free of a City, and ſoon after exile them for a very long time into the Countrey: Beſides 'tis apparent that this word, written or enrolled, ſignifies in this Text aſſembled, for here are no publique Rolls or Records in the Heavens, where the names and qualities of believers are actually written: But becauſe thoſe that are admitted to the priviledges of Freemen in a City, are wont firſt of all to be Enrolled, after that manner of ſpeaking, which I have before remarked, where that which goes before, is put for that which follows, and that which follows, for that which goes before, the holy Apoſtle calls thoſe written or enrolled, which are actually received into the poſſeſſion of their Heavenly freedom; and truly it ſeems to me that there is no reaſon to doubt of a thing whereof God hath been pleaſed to give moſt expreſs aſſurance in all the periods and parts of the holy Scriptures. For why think we, did he raiſe and Tranſlate Enoch before the Law, Elias under the legal Oeconomy, and Jeſus Chriſt under the Goſpel, ſo apparently and manifeſtly that no man could doubt but that they are carried to Heaven, if it were not to this end that we might raiſe our deſires, thoughts, and affections thither after them? I very well know that theſe things have a particular regard to the hope of the Reſurrection; but I do alſo maintain that God would not have drawn the hearts of men ſo viſibly to himſelf, if he had had any intention to command their Souls ſeparated from their Bodies, to remain I know not where, very far from the place whereof he had raiſed in them very ſtrange and pleaſant hopes and expectations. And this good God which hath had ſo much care by all means to provide for the comfort of our faith, would not have commanded us to embark with ſo much Courage and Reſolution upon a Sea ſo troubleſome, and full of darkneſs and Abyſſes as is death, if he had not clearly ſhewed us the Haven, where our Souls muſt arrive after ſuch troubleſome agitations.

The other point which concerns the quality, and degree of the bleſſedneſs of thoſe Souls that are gathered together in Heaven, will put us to ſome little more trouble; whether it be ſeriouſly to ſearch what may be ſaid concerning it from the word of God, which ſpeaks not ſo plainly of it, or whether it be to contain our ſelves modeſtly within the bounds of what it hath revealed, and of what we can comprehend by the Analogy of Faith, without paſſing the limits of it. I ſhall endeavour notwithſtanding to do the one and the other; I muſt lay down here for the foundation of our diſcourſe, that the Souls of the faithful are put by death into a ſtate of perfect ſanctification, ſeeing they enter into Heaven. For nothing enters there that doth pollute, or foul: In ſhort, ſeeing that ſin either in Bodily affections, ſuch as the Schools call the Iraſcible and Concupiſcible, or in the habits of the mind it ſelf, and in the evil diſpoſitions of the underſtanding and will, death muſt enfranchiſe them from ſubjection to the one and the other. For firſt of all the Soul being delivered from the body, it can be no longer ſubject to its affections: and that among others is the reaſon why we die, that the affections and deſires of our members which have not been perfectly mortified by the grace of God, which we receive here below, might entirely be extinguiſhed by the deſtruction and diſſolution of the members themſelves, which 'tis like the Apoſtle would ſignify when he ſays the body is dead becauſe of ſin, that is to ſay, mortal or ſubject to death, to the end that ſin might be extinguiſhed. Moreover as to what concerns the habits of the Spirit, as it was that of God that began to diſſipate them here below, to the end that he might introduce thoſe that are better, ſo it is he himſelf that doth altogether cleanſe us of them after death, and impreſs upon us a perfect and compleat ſanctity: Now compleat Holineſs doth neceſſarily ſuppoſe ſome perfection of knowledg. For we are ſo framed that the love and affection of our wills is generated by the light that is in our underſtandings, and this Frame or Conſtitution being eſſential to our Souls, and by conſequence abſolutely inſeparable from them, in what place or in whatſoever ſtate they be, it muſt be that they be ſuch as well after as before their ſeparation from the Body; for it cannot be conceived, either that we can love thoſe things that we do not at all underſtand; or that we cannot love thoſe which we do know to be truly lovely, or that we love more or leſs in proportion to the knowledg we have of them. In the mean time, the perfection of knowledg depends of two things; the one is the object which is preſented to us, the other is the manner in which we receive it: the object may have the advantage of being preſented to us after an excellent manner, but if we be not well diſpoſed to receive it, the effect which it ought to produce in our Souls is not produced at all. And on the other ſide, we may be well diſpoſed to receive it, but if it be not preſented to us in good manner, we cannot derive thoſe lights from it which otherwiſe we might. Now as to the diſpoſition of the faculties of our Souls, we do here ſuppoſe, that after death they will be perfectly, well conſtituted, ſince they will be delivered from ſin by the extinction of the luſts and deſires of the Body, and be rendred incomparably more ſtrong, and luminous (than naturally they could be) by the preſence of the Holy Ghoſt. It remains now that we conſider what may be the objects that preſent themſelves to the contemplation of Souls, thus qualified and prepared.

It ſeems to me, that we may boldly ſay they are neceſſarily of three kinds. The firſt are ſuch as our Souls may have had ſome knowledg of whilſt we lived, and whereof we continue to retain the memory. The ſecond contain thoſe works of God which are preſented to their eyes. The third are the perſons that will there be ſeen, and the Communion which they will have on high, with thoſe other Spirits, which are found there. Now as touching memory, I think there is no perſon, which doth not eaſily conceive that we have two ſorts thereof; For their is one that conſiſts in the retention of things ſenſible and ſingular, with their circumſtances and particularities, according to which our memories received the images of them which we recal in our Fantaſy, when occaſions are preſented, or our Spirits engage themſelves in the ſearch of them, for there is no perſon that knows not by experience what it is to review his memory, there to recover the Idea's, or Images of diverſe ſenſible things, which are there laid in reſerve: almoſt as a perſon paſſes his eyes over the Books in his Cloſet, to find one there that he hath preſent uſe of: But there is another alſo which conſiſts in things more univerſal, and which have their foundation in reaſon and diſcourſe. For there never were men which have not or might not make this Obſervation in themſelves, that after having as it ſeemed ſo forgotten certain concluſions which at ſome other times we had known, that at the firſt attempt they did not preſent themſelves to our thoughts; but when we come attentively to conſider the principles whereon they depend, immediately we find the foot-ſteps of our reaſonings, and without any great difficulty return to the conſequences that we had drawn from them, in ſuch manner that there is a like difference between a man that never knew ſcience, and another that hath had knowledg of it, but the diſcontinuance of Meditating thereon hath a little obſcured the Idea's thereof in his mind, as there is between a man which never was in a Country, and another who after having exactly known it, hath been a ſtranger to it for ſome few years; the one finds much difficulty in obtaining the knowledg of it, and if he wander never ſo little from the beaten rode, behold him utterly bewildred, the other immediately recollects himſelf, and the leaſt thing which preſents it ſelf before his eyes, replaces in his memory the Situation of the whole Country, and if I may ſo ſay repaints in his mind the Map of a Province. As to what concerns this firſt ſort of memory, 'tis a corporeal faculty in us, whereof I deſire no other argument but that 'tis found among beaſts: 'Tis very true that as the moſt part of thoſe faculties that we have in common with beaſts, are more excellent in us, our memory without doubt is more ſtrong, and of larger capacity than theirs, and our imagination more clear and full of Light; but ſo it is that Dogs, and Horſes, and Elephants, and Foxes know infinite things by their figures, and colours, and other ſenſible marks of that kind, and 'tis alſo ſeen that ſometimes they act by ſimple memory, although they have no objects before their ſences. Therefore ſeeing 'tis a Corporeal faculty, 'tis to be preſumed that death hath great power upon it when it diſſolves and univerſally ruines all the Organs of the Body. So that I do not doubt but that our Souls do forget an infinite number of the little ſingularities, and particularities of ſenſible things at their departure hence, which we eaſily remember whilſt we are living here: But as to the other, becauſe 'tis a power of the Soul it ſelf, as endowed with reaſon, it muſt moſt neceſſarily remain. So that we may by no means doubt, whether they do remember that they have here ſeen a World, and learnt by the Preaching of the Goſpel, that the Sun of God came thither to ſave ſinners. They will Remember that there is a Church on Earth, and that they were members of it, having believed in this Redeemer. And generally all the Doctrines of the Goſpel, wherein they had been inſtructed, for their Conſolation and Salvation, will remain moſt firmly impreſſed upon their memories: and that 'tis ſo appears by the Book of the Revelation, where the Holy Spirit attributes unto them, the memory of their Martyrs, and charity for the Church, and gratitude towards God, and the Lamb for the benefit of their Redemption, and other things of like kind. Concerning which I conceive it will be neceſſary to make two Conſiderations. The firſt is, that if in the ordinary Preaching of the Goſpel, or in the ſtudy of things that do concern Religion, the minds of the faithful have received any impreſſions leſs true than might be deſired, (as there is none ſo advanced in the knowledg of this Divine truth, who is not deceived on divers occaſions) at death they ſhall be delivered from thoſe errors: For that which occaſions our miſtake in theſe matters, is that although we very well believe the principal and fundamental Articles of Religion, and if we know well how to draw our Concluſions from theſe principles, we ſhould certainly preſerve our ſelves from theſe falſe impreſſions, ſo it is that we commit many faults in the conduct of our reaſon, and joyn together perſwaſions that do not well agree: Whereof we do not ſee the diſcord and contradiction, for beſides that naturally ſince the fall, there is ſome weakneſs in our diſcurſive faculty, eſpecially when there is any Queſtion of things that are a little diſtant from their principles, we there mingle our paſſions and our intereſts, and permit our ſelves eaſily to be carried to that natural obſtinacy, which cauſes us to hold faſt the things that we have once preconceived, even without any appearance of reaſon. The Souls of the faithful being therefore delivered, not only from the trouble of the Body, but alſo from all ſorts of vices and paſſions, and endued by the preſence of the Holy Spirit with a light totally new, they then find no difficulty to diſcern truth from falſhood, and by conſequence to deliver themſelves from all falſe opinions, wherewith they may have been prepoſſeſſed. The ſecond conſideration is that although we have been inſtructed, in the belief of the fundamental truths of the Goſpel, nevertheleſs we do not as yet comprehend them perfectly enough, there remains always ſome darkneſs in our conceptions, ſome remnants of incredulity which ſhake ſometimes this way, and ſometimes that way, the things that the word of God hath eſtabliſhed in our belief. Whereas ſeparate Souls ſee all theſe truths ſo clearly, that there remains no darkneſs in their knowledg of them: So that they loſe their errors if they had any before, they retain the belief of things certain and veritable, which they had already received into their minds, and thoſe very objects which they had known before, they ſhall perceive by a view incomparably more diſtinct, more perfect and more clearly enlightned.

As to what concerns the Works of God which are preſented to their Contemplation, if they were to remain within the compaſs of this Elementary World, it were to be preſumed, that active and awake as we ſuppoſe them, they would employ themſelves in a great meaſure, in the Contemplation of the moſt excellent things of the Univerſe, to the end they might obſerve the marvellous Perfections of their Author; Even as I believe that, 'tis not to be doubted, that the Angels that God employs here and there in all parts of the World, have derived an infinite number of good and excellent knowledge thence. I know not whether I may dare to ſay that, as the Apoſtle teaches us, that the Angels are preſent in our Aſſemblies, for which reaſon, he commands that women behave themſelves there with humilty, that they may not offend their eyes by any indecency: Souls may be found there voluntarily preſent to entertain with us a holy Communion as far as they can, but we have already ſaid and proved that they are aſſembled in Heaven, and even in that Heaven where our Lord Jeſus is in magnificent glory: Now it is not my intention carefully to enquire, how this Heaven is made, and thoſe that permit themſelves, to be tranſported by the elevation of their thoughts, do much more deſerve the blame of raſhneſs and preſumption, than the praiſe of ſubtility or ſublimity in their Speculations. I will only ſay two things which cannot be accuſed of too much curioſity; the one is, that as if aſcending from Earth to the more raiſed parts of the World, we find that progreſs is made for the better: The Water being more tranſparent than the Earth, the Air more tranſparent than the Water, the Fire more pure than the Air, and yet the Heavens more pure and luminous than the Fire, we ſhould imagine, as it is very reaſonable, that things always advance after the ſame manner and proportion, certainly the Heaven of Heavens muſt be incomparably beautiful and of a ſtructure moſt excellent. The other is, that God having built this lower World to be the Habitation of man, nevertheleſs made it ſo beautiful, that on which ſide ſoever we turn our eyes, if we be attentive, we find not only matter of ſatiſfaction, but alſo of admiration, ſurely ſeeing he hath choſen this Heaven for his Habitation, it muſt be that the whole Conſtitution thereof muſt be infinitely more glorious: whereupon I make this Conſideration. A Pagan Philoſopher ſometimes entertained this Meditation, that if ſome one had been nouriſhed, till the age of five and twenty years in ſome Cavern where he had never ſeen the light, and where he could learn nothing of the form of the World, nor of the things that are done there, and that if all of a ſudden, he ſhould be taken thence, and the Heavens and the Earth, the Sun the Moon, the Stars, the Clouds, the force and power of the Winds, and in general all that is peculiarly worthy of knowledge in all the parts of nature, be ſhewed unto him, 'tis indubitable that he would fall into a very great admiration, and that he would immediately cry out, this is the Work and Habitation of the Gods themſelves. And there is no Perſon that Conſiders the thing as it ought, which doth not eaſily apprehend that this Philoſopher had reaſon: For although the cuſtom of ſeeing all theſe marvellous Objects, diminiſhes the admiration of them, 'tis nevertheleſs from thence, that all Nations have firſt learned that there is an infinite Being, that by the wiſdom of his underſtanding, and power of his hand hath given being to all theſe things. What may we then think of the raviſhments that the Souls of the Faithful have experience of, then when being delivered from the chains of the body, and carried on high between the hands of Angels, after having paſſed all the extent of the Air, and gone through the vaſt and immenſe ſpaces of the Celeſtial Orbs, and conſidered near at hand the vaſt and prodigious greatneſs, the marvellous ſplendour of the Sun, and other Stars, they come to enter that ſtately Palace, where God and our Lord Jeſus dwell in glory? When Jacob ſaw a Ladder which reached from Earth to Heaven, and the Angels that aſcended and deſcended from above, he cried out, this is the Houſe of God, or at leaſt, it is certainly the Gate of Heaven, and teſtified that this place ſo venerable, filled his Soul with fear and wonder both together. David placed among his moſt earneſt deſires, that of entring into the Tabernacle of God, and of ſeeing on all ſides the marvels that ſhined there. And truely I do not doubt, but that Spectacle was capable of overwhelming the Spirit, with unſpeakable content: the matter it ſelf was illuſtrious and amazing, but the work and deſign much exceeded the matter; But what is all that in compariſon of what we may preſume concerning the Heavens, and the wonders that on all ſides ſhine and ſparkle there? When we view the palaces of Kings, the coſtlineſs of their Houſes, the ſtatelineſs of their ſeylings, the variety of their Pictures, the richneſs of their Tapeſtry, the rarity of their Statues, the lofty grandeur of their Pillars and Arches; give a pleaſure marvellouſly ſenſible, and affecting to all men that have eyes, and have not their internal ſenſes marvellouſly ſtupid and blockiſh: thoſe that are knowing in Arts, and well underſtand Building, Painting, Carving, Embroidery, and other things of that nature, do there take much more content than others, becauſe they diſcover all the beauties that are in thoſe Objects, the moſt curious ſtroaks, and the moſt delicate devices cannot eſcape them. Whereas the generality obſerve nothing there, but the various ſparkling of Colours, ſome order and general harmony, and proportion, which the moſt groſs cannot be ignorant in, and in ſuch or ſuch a Picture, ſome likeneſs to perſons that at ſome time they have ſeen: If there be either Hiſtories or Emblems, Riddles, or Devices in the Tapeſtries or Pictures, thoſe which are converſant in good Learning, and pride themſelves either in quickneſs of wit, or the knowledg of Hiſtories and Fables, do there receive yet more ſatisfaction if they can lay open what is wrapt up there, and go to the bottom of what others ſee nothing but the bark. And if with ſo many other things, the Spirit of Prophecy had given to David ſome underſtanding of the Myſteries which were vailed under the Types and Allegories of the Old Teſtament: I do believe that in the contemplation of the Tabernacle, neither the price of the matter whereof it was compoſed, nor the Divine induſtry that Bezaleel and Aholiab employed there, did never ſo much content either his ſenſes or his underſtanding, as he felt of raviſhment in the marvellous wiſdom, wherewith God directed the deſign of all theſe things, to repreſent by them others incomparably more excellent, which were yet hid in the darkneſs of time to come. Imagine you therefore a Soul, firſt of all ready inſtructed in the truths of Chriſtianity, and purified from all falſe impreſſions which may have been mingled with them, then afterwards extraordinarily illuminated by the Spirit of God, and by that means made capable of all that the moſt ſublime intelligences are capable of, to be introduced into this place ſo full of Magnificence and ſplendor, and there finding the ſubſtance of that, whereof the Sanctuary of the Tabernacle was heretofore but a ſhadow; If you do ſo I aſſure my ſelf that you will fall ſo ſhort of being able to conceive all the contentment that it will find there, that you cannot attentively affix your Spirit thereon, but it will remain ſwallowed up, and fall and faint under the admiration of the knowledg, that it will obtain there, although you be not able to comprehend it. There remains the third of theſe objects, which is the preſence of our Lord Jeſus, and our Communion with happy Spirits and Holy Angels.

To begin there, as I believe that there is no reaſon to doubt, but that Angels can communicate among themſelves: So I hold for certain that happy ſpirits can do the ſame, and that Angels and Souls can mutually entertain each other. What is the manner of this communication, is a thing as difficult to explain, as is the nature of Angels themſelves, and the ſubſtance of Spirits. For ſuch as is the nature of things, ſuch is the manner and quality of their Operations, and no man will ever well explain the one, if he have not firſt of all perfectly comprehended what may be underſtood of the other. But although we do not well underſtand the manner, nevertheleſs we do not fail to be fully aſſured of the thing it ſelf. Every underſtanding Being, is enclined to ſociety, as on the other ſide, no Beings have any ſociety among themſelves but thoſe that are endued with underſtanding. 'Tis for that reaſon that among Animals man alone is Politick and Sociable, as therefore with an underſtanding, but which is incloſed in a Body, God hath given us ſpeech, which is a Corporeal means of mutual Converſation; ſo to ſubſtances ſeparate from Body, but nevertheleſs endued with underſtanding, he hath given ſome power to entertain ſociety and converſe, although it be not Corporeal. And thoſe that imagine, that neither Angels, nor Souls can move themſelves, unleſs it be by the means of a Body, nor diſcover their thoughts and ſentiments to each other, unleſs it be by ſome Corporeal medium, to ſay no more, pretend to know what they do not at all underſtand: For ſeeing they dare to determine the nature of the faculties of Spirits, and the manner of their Operations, they muſt be preſumed to have an exact, and perfect knowledg of the nature of ſubſtances purely Spiritual: Therefore where the Book of the Revelation attributes to Angels and Spirits that are aſſembled in Heaven, a voice that ſays without ceaſing, Holy, holy, holy, Lord God Almighty, and Lord thou art worthy to receive honour and power for thou haſt created all things, and by thy will they are, and were Created: and again, thou wert ſlain and haſt Redeemed us to God out of every Tribe, and Language, and People, and Nation; and haſt made us Kings, and Prieſts to our God. There are two things diſtinct; the one is the voice it ſelf, which St. John repreſents as if it might be heard by the ears of the Body; the other is the thing ſignified by the voice: Foraſmuch as 'tis that which preſents it ſelf to the underſtanding. Now as to what concerns the attributing a voice unto them, 'tis a thing Symbolical accommodated to the manner of Prophetical Viſions, which muſt not neceſſarily be ſo taken, as if really and indeed the Angels and bleſſed Spirits had ſo cried. The Angels are indeed repreſented in the Holy Scripture, ſometimes as ſpeaking to men, and as forming ſounds in the air, ſo as it happened in the publiſhing of the Law upon the mountain: and it is certain they have ſufficient power and force upon the Elementary Bodies, to impreſs Images, and ſounds there when it is convenient, and to articulate them in ſuch manner, that our ears ſhall be capable of receiving them, and preſenting them intelligibly to our minds: But there is great probability that all the things that St. John reports are Viſions, the Idea's whereof had no ſubſiſtance any farther, than the Spirit of God did impreſs them upon his imagination, and not things ſo really exiſting that they could be perceived even by his Bodily ſenſes: as to what concerns that which is pronounced by the voice, there appears a manifeſt conſent in celebrating the nature, virtues, and Operations of God and our Lord Jeſus Chriſt. Now all conſent of that kind, neceſſarily infers that thoſe among whom 'tis found, have knowledg of the minds and affections of each other. The Soul therefore is not content to employ it ſelf alone, in the contemplation, and admiration of thoſe objects which are offered to it, it communicates with thoſe of its own kind, and they all with the Holy Angels conſpire on this occaſion, to give unto God the praiſes, and bleſſings that are due unto him.: St. Paul ſays that in his raviſhment into the third Heaven he heard words and things that could not be uttered, that is to ſay, he would not report them to us. Nor was it permitted to him that heard them, to come from thence either to aſtoniſh the Spirits, or entertain the curioſity of men. For without doubt if he had once given himſelf the liberty to tell them News from on high, they would have forgotten the myſtery of the Croſs, and have ſo waſted their Spirits in enquiring how Paradiſe was made, that they would have neglected the knowledg of the means by which they might aſcend thither. Becauſe therefore he did not tell us what it is, and he himſelf hath concealed from whoſe mouth he underſtood theſe marvels, 'tis neither lawful for us to enquire, nor poſſible to obtain more knowledg than he hath given us concerning it. I will only infer this, that although God hath had a marvellous care to inſtruct his Church here below, and to this end hath given to his Prophets, and Apoſtles incomparable illuminations, and which infinitely exceed the ſublimeſt thoughts that ever entred into humane underſtanding, nevertheleſs he intends things yet more raviſhing in the Heavens, ſeeing St. Paul who hath explained to us ſo clearly the Myſteries of Religion, keeps theſe other ſecrets hidden as far ſurpaſſing our preſent condition, and the capacity of our underſtanding. As to what concerns the preſence of our Lord, as we do not willingly behold the Sun it ſelf directly: Foraſmuch as the luſtre of its light, doth dazle our eyes, therefore we rather behold its image in the water, where its ſplendour is much leſs illuſtrious, ſo I ſhall not dare to fix my mind, on the contemplation of the Idea's of his body, ſuch as we imagine it to be now on high. I believe it will be better to ſearch out ſome repreſentation of it elſewhere, where its glory will give leſs darkneſs and confuſion to my thoughts, the Evangeliſts report that he was once transfigured upon the mountain, in the preſence of St. Peter, James and John, and that his face became ſhining as the Sun, and his garments white and glittering as the light. Which was nevertheleſs but an eſſay of his glory, as we make ſometimes an image of the Sun in the night, by ſome kind of Art, and notwithſtanding St. Peter remained ſo raviſhed in the admiration of it, that although he did not altogether ſink, it appears plain enough by his words, that his mind ſtaggered under it, and that he was not able to bear the weight of a Spectacle ſo glorious. How will it be then with a mind, perfectly purified from the infirmities of nature and the Body, when it comes to contemplate the Lord Jeſus in the Heavens amidſt the glory wherewithal he glitters there: there is no one among us that reading the Hiſtory of the Goſpel, and there obſerving the diſcourſes of our Lord, the ſweetneſs and wiſdom of his converſation, his wondrous actions, the report of his miracles, and all that Divine conduct, whereof we have the deſcription in the New Teſtament, who doth not eſteem them very happy who had the honour, not only to converſe familiarly with him as his diſciples did, but even to touch his garments and ſee that countenance ſo full of incomparable ſweetneſs, and great Majeſty both together: Notwithſtanding that then he was encompaſſed with infirmity, and always carried with him the preſages of his Croſs, and ignominious paſſion. How will it be then with a bleſſed Soul, when it comes to preſent it ſelf before him, and ſhall ſee him in that eſtate that becomes him that is ſate down on the right hand of God in infinite Power and Glory? And if we that have eyes ſo weak, and underſtandings ſo dark, do not happen on thoſe words where it is ſaid that he is the brightneſs of his Fathers glory, and the Table which bears a deep and indelible impreſſion of his Power and Authority, But the luſtre of theſe expreſſions and the glory of the thoughts that they produce in our minds, do cauſe within us very extraordinary emotions. What muſt be the viſion of this glorious object then when the ſeparate Soul ſhall apply it ſelf to contemplate him with an underſtanding full of light? There it will remember indubitably what the Holy Goſpel learnt it here below, there it will enter into theſe diſcourſes, if at leaſt the attempts that we make upon it, are capable of repreſenting any of its thoughts. This is he, will it ſay, which hath put on our nature with its infirmities, but by his Reſurrection and aſcenſion upon high, hath changed his infirmities into glory: This is he that converſed here below in mean condition among men, and behold him raiſed above the magnificence of all the Angels: This is he that ſuffered the contradiction of ſinners, but receives now the applauſe and veneration of all the Inhabitants of Heaven: This is he that ignominiouſly hung upon the Croſs, but now all Creatures behold him with reverence and trembling: This is he that here below ſuffered death but who now holds in his hand the life of all things, and the ſubſiſtance of the univerſe: This is he that was ſeen laid in a dark Tomb, in compariſon of whom now the ſplendor of the Sun is but as a ſhadow: This is he that was thought unworthy that the Earth ſhould bear him, who now walks upon the Heavens, and under whoſe feet the whole Fabrick of the World doth Tremble: This is he in whom ſometimes I believed indeed, but with a faith always imperfect, always ſpotted with ſome darkneſs, always mingled with ſome remainders of incredulity, whom I now ſee fully and manifeſtly, and to whom I have liberty to approach without fear, and behold him face to face.

After having in ſome ſort repreſented, what is the excellence of the knowledg, which the believing Soul obtains when 'tis received into Heaven, there is no need that I ſhould ſtay long to examine what is the meaſure of the happineſs that it there enjoys. For happineſs conſiſts as well in the abſence of evils, as in the fruition of good which are inconſiſtent or agreeable to the nature of thoſe Beings which we call by the name of happy. As for evils there are none that enter the Kingdom of Heaven, which is a marvellous happineſs to a nature ſenſible as ours is: As for good things what may they be which are ſuitable to a reaſonable Soul, notwithſtanding 'tis ſeparate from the Body: Certainly as the happineſs of the eye conſiſts in ſeeing agreeable things, and as the happineſs of the ear in hearing pleaſant and harmonious ſounds; and generally the happineſs of all the other ſenſes, in exerciſing themſelves upon thoſe Objects whereunto nature hath appointed them, with pleaſure and content, the happineſs of the ſeparate Soul conſiſts in a ſuitable exerciſe of its faculties upon the moſt excellent Objects which can be preſented to it, and in the joy that is conſequent thereunto. Its underſtanding therefore being both perfectly purified in it ſelf, and filled with the preſence of Objects ſo admirable, its happineſs in this reſpect is proportionable to the excellency of its Operation, and thoſe contemplations in which it is perpetually employed. If thoſe therefore that have any ſpark of generoſity, and any thing brave in their Souls, do eſteem thoſe happy that have obtained any skill in thoſe Sciences, to which men ordinarily apply themſelves, and yet nevertheleſs an excellent Philoſopher had reaſon to ſay, that one drop of the knowledg of the nature of Celeſtial Bodies, is more to be deſired by reaſon of the nobleneſs of their eſſence, and the advantage of their utility, than all the Sciences that men have formed upon the other Beings of the World; how happy muſt that Soul be that perfectly knows thoſe things, whoſe excellency as far ſurmounts the Sun and other the Stars of Heaven, as they are to be eſteemed more worthy than all the other Bodies of theſe Elementary Regions? And if none of our faculties do employ themſelves in their Operations in a ſuitable manner upon thoſe ſubjects that are proportionable unto them, without receiving ſome ſenſible pleaſure, what may be the ſatisfaction, that a faithful Soul receives in being inceſſantly exerciſed in ſuch marvellous Operations? Certainly the pleaſure of the eyes and ears is great, when they are filled with ſuch Objects, whoſe colour, or figure, or harmony, and juſtneſs of proportion is capable, reaſonably as ſatisfying the hunger that uncorrupted nature hath placed in thoſe Senſes. For pleaſure properly conſiſts in this, that now when the Objects that are without do occur unto our faculties, and apply themſelves to the deſires or capacities that are there, with ſo much proportion, and equality, that the motions that they make there be neither too languiſhing nor too violent, but in an agreeable meaſure. The pleaſure of the mind, when it employs it ſelf with ſucceſs, in the contemplation of things intellectual, is much more great than that of the eyes or ears, becauſe 'tis a more noble faculty, and things Spiritual are more excellent than Bodies, and by conſequence Operations more exquiſite and curious do ariſe from the occurrence of them. From whence it follows neceſſarily that when the faculties of the Soul are come to that point of perfection, in which they do as it were as much ſurpaſs themſelves, when they were in a ſtate of nature, as in this ſtate of nature, they did ſurpaſs the eyes and ears; and that when the Objects that are preſented to them have as many, or more degrees of excellency above thoſe things intellectual which we ordinarily apprehend, as they have above ſenſible and Corporeal Objects; it is indubitable that the joy and content, that doth accompany Operations ſo Divine, muſt infinitely excel, that which can be Miniſtred by the knowledg of the moſt perfect and ſublime Sciences. The underſtanding being filled with ſuch excellent knowledg, it muſt neceſſarily be, that the will be full of love marvellouſly ardent towards thoſe Objects from whence it doth derive: For things that are excellent do draw our affections for their own ſake, and deſerve our love by the ſole reſpect of their beauty. And the content that we take in the knowledg of them, is a cauſe that we love them alſo for our own ſake, becauſe we love our ſelves, it cannot be that in that reſpect we ſhould not love thoſe things that Miniſter to our ſatisfaction. Beſides we are ſo naturally diſpoſed, that we do not only love thoſe Objects from whence ſuch excellent knowledg derives, but we ſingularly eſteem the means by which we do enjoy it, and 'tis for that reaſon that ſome have ſaid that we have our eyes above our other Bodily Senſes, becauſe they diſcover to our knowledg a far greater multitude of things than our others, and under greater variety. And experience teaches us, that of all viſible Objects light ſeems to be moſt beautiful and pleaſant, which comes to paſs not only from its natural conſtitution, in that it ſeems to be the Object which hath the moſt proportion with the faculty of ſeeing, but alſo becauſe 'tis that which renders other things viſible, and which if I may ſo ſay, doth colour even colours themſelves, and give the form and figure to the forms and figures of Bodies. So that we may not doubt, but that bleſſed Souls are wholly inflamed with the love of the perſons and things which on high are perpetually preſented to the eyes of their underſtandings. Now love is of it ſelf a thing full of contentment and joy, when we enjoy the thing we love, and know that we are beloved thereof. The believing Soul therefore ardently loves the happy Spirits which are received on high, and likewiſe the Holy Angels, and being likewiſe reciprocally loved by them, and loving our Lord Jeſus with an affection far above what it bears to Angels and Spirits, and being much aſſured that it is yet much more beloved of him: and to conclude, ſeeing in its Habitation in the Heavens, in the aſpect of the marvellous things, that are there, in the company of Holy Spirits, in the Society of Angels, in the preſence and Communion of Jeſus Chriſt, ſo many and ſuch irrefragable Teſtimonies of the love of God towards it, it plunges and drowns and totally ſwallows it ſelf in the love that it bears to him, and finds in all theſe motions a ſenſible and ſublime taſte of unſpeakable felicity.

What it is that the Reſurrection will add to the bleſſedneſs of the believing Soul. The Third Diſcourſe.

THis which I have ſaid hitherunto very imperfectly, concerning the happineſs of the believing Soul, after it is ſeparate from the Body, may enable us to conceive ſomething of its grandeur, as by the lightning that paſſes before our eyes, we do in ſome manner judge of the quantity of fire that is wrapt up in the dark clouds. But although there be attractives enough in what we underſtand of it, to excite the deſire and admiration of it in our hearts, yet it falls far ſhort of its perfection, as long as man remains deprived of the other half of his eſſence. For the believer of whoſe happineſs we are now diſcourſing, may be conſidered after three manners. Firſt in himſelf, then as the world hath ſome Relation to, and Connexion with him: And laſtly as he hath ſome Relation to the Church, as a member hath Relation to his Body. Now to conſider him in himſelf, ſeeing he is compoſed of a Soul and a Body, to whatſoever perfection the Soul be advanced, ſo it is, that whilſt the Body remains under the power of death, its happineſs is not compleat. To conſider it in the Relation that it, and the World have between each other, foraſmuch as the World was made for-man, and hath been made ſubject to vanity, by reaſon of him, when man ſhall be placed all entire in perfect happineſs, as far as preciſely concerns himſelf, nevertheleſs he cannot be ſaid to be abſolutely and entirely happy, as long as the World remains ſubject to miſery by reaſon of him, and by occaſion of him, bears the marks of the cruſe of God.

Laſtly, to conſider him after the third manner: Foraſmuch as he is a part of that whereof the Church is the whole, although he ſhould behold himſelf perfectly happy in himſelf, and although he ſhould ſee the World delivered from the curſe that it incurred for his ſake, nevertheleſs he cannot be ſaid to enjoy a full felicity, until the whole Church on its part partake in the enjoyment of it. If Eſther eſteemed her ſelf miſerable, although ſhe were advanced to the glory of a great Empire, whilſt ſhe beheld her Nation in danger of deſolation, the Believer may not account it ſelf happy, whilſt ſome of his brethren are fighting upon Earth, and others with reſpect to their Bodies are under the power of death and rotting in their graves. Foraſmuch then, as the Soul in that beatitude that it enjoys in the Heavens, hath ſufficient knowledge of all theſe Relations, 'tis impoſſible that it ſhould not deſire the Reſurrection of its Body to the end that it may be united with it; and the deliverance of the World out of its miſery and vanity, ſo that it may no longer be ſubject to corruption for its ſake; and the glorification of the Church in a perfect felicity, ſo that the ſtate of that wherewith it hath ſuch inviolable ties, may not divide its thoughts betwixt grief and and joy. Now he is not happy perfectly that doth deſire, and hath yet reaſon and ſubject to deſire ſomething. 'Tis very true, the deſire of the Soul in all theſe regards, is without inquietude and anxiety; for theſe paſſions are generated either from the impatience of our ſpirits, or the uncertainty of the event of what we deſire, or from hence that although the event that we expect is ſure, yet the condition that we are in in the mean while, is troubleſome in it ſelf, and uneaſy to be born. As to what concerns impatience, there is not the leaſt ſtring or fiber there-of in the Souls that are on high, they are endued with all ſorts of Virtues, principally they are all ſwallowed up in a profound reſpect to the providence of God. And as to the aſſurance of their hope they are more than moſt aſſured that it will never fail them, ſince God hath promiſed it, and the power that he hath to execute his Counſels, finds no where either difficulty or impoſſibility to arreſt or hinder it; to conclude, as to what reſpects their condition, the little which I have above reported of it, repreſents it capable of ſwallowing up in the ſweetneſs of its contents, all reſentments they may have, for the length of their expectations. When the Holy Ghoſt in the Revelation cauſeth us to hear them cry, how long Lord wilt thou not avenge our blood, we may not take that for any mark of inquietude of mind, any more than for an inordinate deſire of vengeance Foraſmuch as in this place, they conſider their enemies as reprobated, and adjudged by God to the ſuffering of puniſhment, and are no longer obliged to have any charity for them.

Our charity having none for its object, but ſuch as may have ſome acceſs to the mercy of our Heavenly Father; Is the gate then cloſed upon any one? Yea, as it hath been from the beginning upon Devils, or on thoſe that have ſinned againſt the Holy Ghoſt, or on thoſe againſt whom God hath pronounced an irrevocable ſentence of death and condemnation; our charity remains utterly extinct in reſpect of them. And to deſire the Execution of this condemnation as the Souls of the faithful do, is nothing but a conformity to the Divine Juſtice and will. So that the words [how long] are purely and ſimply a Holy breathing of Zeal which they have to ſee the glory of God ſhining in the Execution of his judgments which doth not paſs the bounds of reſpect which they owe to the conduct of his wiſdom. Nevertheleſs although they be without inquietude, ſo it is as I have ſaid, they are not without out deſire. Now he which deſires gives evidence, that ſomething is wanting to his condition, and by conſequent is not accompliſhed in all things. And 'tis for this reaſon that we muſt ſee what will be the happineſs of believers in theſe three reſpects at the laſt day.

For the firſt, it ſeems that there are principally two things to be conſidered: that is to ſay what will be the quality and condition of the body, when it ſhall be raiſed again, and then what will be the eſtate of the Soul, when it ſhall be rejoined unto it. Touching the Body, 'tis beyond compariſon more eaſy to tell what it will not be, then what it will be: For we ſee very clearly what things it muſt neceſſarily be delivered from, but we do not ſee in the ſame manner the things wherewithal it muſt be endued, on that very happy day. There are in us two ſorts of infirmities, whereof the one are ſo very natural, that we ſhould have been ſubject to them, though we had continued in the ſtate of our integrity: The others are ſo far natural, that we are ſubject to them from the womb and from the firſt principles of our being and yet notwithſtanding they have come upon us, ſince the conſtitution of our nature, and had never come into the world but in conſequence of ſin; with regard to theſe laſt, ſuch as is the deformity of members, the uglineſs of the viſage, the want or weakneſs of any ſenſe, maladies, wounds, ill proportion of ſtature, and to conclude, liableneſs to death, ſince they have no other cauſe nor original but ſin, it muſt neceſſarily be that ſin being entirely and abſolutely aboliſhed, all theſe infirmities will neceſſarily ceaſe of themſelves. So that though we had nothing elſe to expect from the Reſurrection, it muſt however replace us in a condition not leſs excellent in what appertains to the conſtitution of the Body, than was the condition of Adam at the hour of his Creation. For 'tis neither agreeable to the wiſdom or mercy, nor it may be, to the juſtice of God, that having abſolved our whole and entire perſons from all kind of ſin by juſtification, and having delivered our Souls from all evil habits by Sanctification, he ſhould notwithſtanding leave on our Bodies ſome trace of thoſe infirmities, which had never come there but for the puniſhment of ſin, or which are neceſſary and indubitable dependances of it. Imagine you then, the moſt beautiful man upon earth, and the moſt perfectly compoſed, endued with the moſt lively, and vigorous, and exquiſite ſenſes that can be imagined, free him from the danger of all kinds of incommodities in his health, make his vigour always equal and flouriſhing, and ſuppoſe you that no conſequence of years can ever alter or change him, and to conclude, give him aſſurance that he ſhall continue ſo everlaſtingly, and you will after a ſort have conceived the firſt beginnings of the perfection which we expect in the happy Reſurrection. Touching the firſt ſort of infirmities which are abſolutely natural, they conſiſt in the deſire of meat drink and ſleep, and in all thoſe things which are either in ſome manner like unto them, or depend upon them. For without doubt Adam deſired all this, and this deſire in a State ſo Holy and Perfect as was his, is an indubitable argument of need, and need a neceſſary conſequence of the eſtate of nature in which he was placed, and which the Holy Scripture expreſſes by this manner of ſpeech, he was made a living Soul, that is to ſay, that in this reſpect he was like to other Animals, in which the living Soul (which the Scripture alſo attributes unto them) derives all theſe things in conſequence to his being. Now we ought alſo to be delivered from theſe kind of infirmities. For the Heavens whither we aſpire, are not an Habitation agreable to theſe things, although it be ſaid that we ſhall be there at the Table with Abraham, Iſaac, and Jacob; that we ſhall there be ſatisfied with the fatneſs of the Houſe of God, and moiſtened with the Rivers of his pleaſures, that doth not mean nevertheleſs that we muſt make feaſts there, or to take it according to the Letter, that Rivers of pleaſure do actually run there. But becauſe as long as we are here below we conceive nothing almoſt but under the Images of things, which we ſee the Scripture accommodating it ſelf unto us, as we do to Children, doth as it were cover the Heavenly pleaſure under the ſhadow of thoſe that are earthly. And as to what concerns generation: For as much as it was not inſtituted in nature, unleſs firſt of all for the multiplication of ſingle perſons, for the peopling of the univerſe, and afterwards for the preſervation of the ſpecies, when death removed the individuals, the neceſſity of theſe two cauſes then ceaſing, 'tis no wonder that our Saviour hath told us, that in that reſpect we ſhall be like the Angels. Now 'tis no diſadvantage to be deprived of theſe things when we have no need of them.

But to ſubſiſt in our being, and to exerciſe perfectly the Operations which are agreeable to our moſt noble faculties, and nevertheleſs to be delivered from that condition that makes all theſe baſe and wretched Actions of our Bodies abſolutely neceſſary, is (without lying) an Eſtate that ought to be judged very advantageous, by thoſe that are compounded more of Spirit than Body, and have a Soul a little rouſed and generous, if therefore you add this to thoſe other perfections of which I have made mention, you will yet much advance the excellence of that Eſtate whereof I have formed the Idea. In the mean time all theſe infirmities have their root in us in that we have a Body compounded of the Elements in the ſame manner as are the Bodies of all other Animals, and in that we are endued with a Soul ſenſitive and vegetative, as they ſpeak, which hath faculties altogether like to the faculties of the Souls of beaſts, unleſs peradventure we be above them in ſome higher degree of perfection, and this compoſition of the Elements, and of a Soul vegetative, and ſenſitive in the conſtitution of our eſſence, is a cauſe that although the providence of God ſhould hinder, as it did in our integrity, our being ſick or wounded, ſo it is that our Bodies in themſelves would be capable of the impreſſion of the cauſes of all theſe alterations, and that although God ſhould perpetually preſerve us from death, nevertheleſs the conſtitution of our Body in it ſelf, would be periſhable and mortal, for that the firſt man had been exempt from all theſe evil accidents, and immortal, if he had perſevered in his innocence, would have proceeded from the care of the Divine Providence, and not from the temperature of his Body. 'Tis therefore neceſſary that although our Bodies be raiſed again, and remade of the ſame matter of which they are now compounded, the conſtitution of them muſt nevertheleſs be ſo changed, that nothing muſt remain of all its natural qualities, or of that Animal life, which we have in common with Creatures endued with ſenſe and deſtitute of Reaſon. Let us therefore oppoſe a little thoſe things that depend on this natural complexion of our Bodies, to thoſe qualities that are contrary unto them, and ſo let us Endeavour to come to ſome knowledg of the perfection of the Eſtate that we expect our Bodies are now in their nature, capable of all ſorts of evil accidents and impreſſions, which cauſe incommodity and grief unto them; then they ſhall be ſo no more. They are at this time corruptible and mortal; then they ſhall be incorruptible and immortal: They are now heavy by reaſon of the Earth that doth predominate in them, there they ſhall be agile beyond all imagination, they are at this time capable of being wearied, there they ſhall be indefatigable: they are at this time dark, then they ſhall be bright and ſhining, to that degree that the Holy Scripture compares them to the Sun, they are at this time perpetually ſubject to repletion and excretion, then they ſhall be in a Conſtitution perpetually uniform; they are at this time defective in their conformation many ways, then the proportion of their parts ſhall ſurpaſs all the meaſures of nature and art. Here they are troubled with the ill taſte of their pleaſures, there their contentments being perfectly pure, they will have always a Savour exquiſite and eternally agreeable. They are now a burthen and hinderance to our minds, then they will aſſiſt to the vigour and quickneſs of their Operations. In a word, they are at this time marvellouſly earthly, then they ſhall be altogether Heavenly.

As to what concerns the Operations of the ſenſes, and the motions of the affections, which as we have ſaid above have their ſeat in the Body, foraſmuch as it reſpects rather the Eſtate of the Soul when it ſhall at ſome time be reunited there, and doth not reſpect the qualities of the body it ſelf; I ſhall ſpeak but one word of it here; and 'tis this; the objects that are perfectly well proportioned to them, do indeed delight them, but others do offend them, ſo that light it ſelf, which in its own nature, is ſo lovely and agreeable, offends the eyes, if it be but a little too lively and ſparkling. Inſtead whereof then the conſtitution of our ſenſes will be ſuch, that they will be impaſſible and unalterable by grief, whatever be the nature of the Objects that do occur unto them, and that is it that the Apoſtle would teach us when he ſays, there is a natural and there is a Spiritual Body. For by Spiritual he doth not underſtand that which is entirely ſeparate from matter, otherwiſe ſince he calls it matter, his words would imply a contradiction, but he underſtands that which although it be matter, hath notwithſtanding thoſe qualities that follow the nature of Spirits, ſuch as are to be immortal, incorruptible, and impaſſible. When the wife of Lot, became a Pillar of Salt, if this change were made by degrees, and by little and little, ſhe was marvellouſly aſtoniſhed, to ſee all the colour of her skin, and all the ſubſtance of her body change; and yet more, when ſhe perceived all her members to grow ſtiff, in that manner that at laſt the obduration proceeded even to her very bowels: If a while after ſhe had ſeen her natural conſtitution to return little by little, her Body to become ſoft and ſupple, her skin return to its former colour, and her members retake their precident pliableneſs, in proportion to the horrour that ſhe had of her ſelf in her change, in the ſame proportion will ſhe have experience of raviſhment and joy. But if immediately after ſhe had ſeen her ſelf re-eſtabliſhed in her firſt Eſtate, ſhe had begun to perceive an extraordinary ſtrength in her perſon, an Angelical beauty in all her Fabrick and Compoſition, a vigour unknown before in all the Organs of her ſenſes, a nimbleneſs more agile than that of Birds, in all her motions, and that Majeſtick aſpect that we ſuppoſe to have been in the female Hero's of time paſt, implanted in all the comportment of her Body, and on all the lines and ſtroaks of her countenance, neither the word joy nor that of raviſhment are capable of repreſenting the emotions, that ſhe would have thereupon in her Soul. Now the change that happens in our Bodies by death, is much worſe than a Transformation into a pillar of Salt, and the condition into which they will be re-eſtabliſhed, in the Reſurrection incomparably more Excellent, than all that at this time can be imagined concerning it. From whence 'tis eaſy to conjecture in ſome manner what a ſpectacle ſo marvellous will produce in us.

Concerning the Soul, and the condition wherein it will be found, then when it ſhall be reunited to the Body, if from theſe goodly lights wherewithall it is filled, and encompaſſed in the Heavens, it ſhould be brought back into a Body, incommodated with the trouble, and confuſion that is found in the affections and Organs of ours at preſent, without doubt it would receive much diſadvantage thereby; this would be well nigh, as if you ſhould recal an excellent Philoſopher from the top of an high Mountain, where he did contemplate the Heavens, and the Stars which are there, and ſaw the Clouds and Fogs under his feet: and make him deſcend to the bottom of it, where he can contemplate nothing but through the darkneſs of the Clouds. But the thing that happens to the Body, will place it in ſuch a condition, as will in no wiſe incommodate the actions and Operations of the Soul. Let the nature thereof be what it will, 'tis neceſſary that beſides the Operations of underſtanding and reaſon, that it now attend to the Conſervation of the three faculties which we have in common with beaſts; The vital, the natural, and the animal: As to the vital faculty, our Soul will then ſo animate our Body, that it will no longer hold it faſt unto it ſelf by the bond of that Coeleſtial heat, and thoſe Spirits that continually beat in our hearts, it will be there even as light is in the Body of the Sun, and will not keep it ſelf there by any other bonds than it ſelf, the Body ſuch as we now have, is too far removed from the nature of Spiritual ſubſtances, to be capable of being joined with them ſo cloſely, unleſs it be by the means of ſomething more ſubtil and leſs Earthy: but the qualities wherewithall it will be reclothed by the Reſurrection, will purify and ſubtilize it in ſuch manner, that it will be further removed then from the groſs qualities which we obſerve therein, than now are thoſe little Bodies which we call by the name of Spirits, which ſerve as a bond and medium between our Bodies and Souls. As to the natural faculty, our Soul will be neither imployed in the Concoction as they call it, nor in the aſſimilation of nouriſhment as now it is obliged to do, to preſerve unto the parts of the Body their juſt vigour and ſtature. For in the frame wherein the power of God ſhall place them at firſt, they ſhall remain for ever without any need of reparation, in their ſubſtance or in their powers. Such well near as is the nature of the Stars according to the Peripateticks, whoſe matter is ſo pure, or form ſo perfect, or the bond that joins the matter to the form, ſo ſtrict and indiſſoluble that they can never ſuffer any alteration, according to the opinion of thoſe Philoſophers. As to the Animal faculty, which diſplays it ſelf chiefly in the Operations of ſenſe, and motion. I know not at all, what will be then the conſtitution of our Organs, nor what will be the nature of the Operation of our Soul upon them, nor how the ſpecies of ſenſible things will be received by them. And what is more I am not afraid to be eſteemed an ignorant on this account, at leaſt for certain I ſhall have many Companions to partake with me in the blame thereof: For I do not believe there is a man upon Earth that knows it. But ſo it is that I very well know, all will be otherwiſe than now it is, the conſtitution of ſuch Organs as now we have, and the diſpenſation of Spirits whereupon depends all their Operations, being a certain conſequence of the paſſible, and corruptible ſtate of nature. Now that which is natural will be ſwallowed up with that which is ſupernatural, as that which is ſenſual by that which is Spiritual, and that which is mortal by immortality and life. And although we do not know the manner, after which the Soul will be then joined to the Body for its Operations, they will not be for that either the leſs certain, or the leſs decorous: If the meaſure of our knowledg were the meaſure of the Exiſtence of things; the greateſt part of the objects of our faculties, and their Operations would ſuffer very notable diminutions in the qualities of their Being, yea ſome would be even abſolutely expelled out of nature. And I do not know whether we have uſed any of our ſenſes as we ought. That is to ſay, whether of any of them we have very exactly and diſtinctly comprehended, what it is that the Soul doth in their Operations; what is the agency and activity of the Spirits. And laſtly, what it is that the Organ it ſelf contributes thereunto, how ever it be the Organ, after what manner ſo ever it be conſtituted, the Soul after whatſoever manner it operate there, will exerciſe ſo admirably each one what is proper to it ſelf, that they will do it without offence, impediment errour or wearineſs, with a vigour and clearneſs, with an exactneſs and perfection wholly beyond imagination. In concluſion, to ſay ſomething alſo of the appetites which have properly their ſeat in the Body, and which as I have ſaid, are included under deſire and anger, theſe are paſſions which foraſmuch as they are Corporeal, will be ſo extinguiſhed by death, that they will return no more to life by the Reſurrection. And if it be true, that there be virtues which have their ſeat in theſe paſſions, as 'tis apparent that Philoſophy hath there placed thoſe that they call properly moral, either they will be no longer neceſſary, becauſe there will be no objects upon which they may be exerciſed, or they conſiſt not in the moderation of thoſe appetites, but in an excellent and invariable temper of the mind and will, which will then be irrevocably faſtened to all ſorts of excellent objects, by the light of the underſtanding. All theſe impidements being removed, if there were nothing elſe, the reaſonings of the Soul muſt be ſupreamly excellent: For, a good part of the failures which happen to us, come either by the errour of our ſenſes, in the report that they make to us concerning ſenſible things, or from the fumes of our paſſions which blind our underſtandings, or from this that the aliments being not well concocted, the Spirits which are formed out of part of their ſubſtance, do retain ſomething of their groſsneſs, and impurity, wherewithal they infect the Organs, which ſerve for the uſe of diſcourſe, or from this, that from their firſt conformation there was ſome fault in their natural temper and conſtruction: But the ſame change which will put all the other parts of the Body into ſo excellent a conſtitution, will put alſo thoſe into the ſame condition, wherein the intellective power of the Soul hath its ſeat and where it will form its ratiocinations. This will be done the rather, becauſe all the other parts of the Body are not to be reſtored, unleſs it be for their own proper felicity, theſe are to ſerve the Operations of the Soul, on which depends the happineſs of the whole entire man, and all the parts of him: the Soul therefore being otherwiſe full of the illuminations of the Divine Spirit, and ſtrengthened by his preſence far above the natural vigour of its faculties, and coming to be lodged in a Body, all whoſe power will be admirably perfect, and bringing thither the impreſſion of much excellent knowledg, which it had already gained during the time of its reſidence in the Heavens, it cannot effect any thing, but productions worthy of its marvellous eſſence. And as if during the time of a long ſeparation, the husband and wife had equally encreaſed in beauty and virtue, and all other advantages, they would receive incredible contentment if they might return to each other, to enjoy long one and the ſame common felicity. The Soul will rejoyce in its reunion to the Body, and the Body will rejoyce in the preſence of the Soul, and both together compoſing one onely eſſence, will be equally raviſhed with the happineſs of their condition, and with the aſſurance that they will have that it will be Eternal.

The ſecond reſpect according to which man hath a Connexion, and Relation to the World, will deſerve very attentive Conſideration; many things do manifeſtly ſhow that the world was created for man. The dignity of his nature which raiſed him infinitely above all other Creatures, if he had remained in his integrity, would not have permitted that he ſhould have held any other place than that of an end, to the uſe whereof other things were appointed. The Empire that God gave him over all Plants and Animals at the beginning, when he placed him in the Terreſtrial Pardadiſe, confirms it evidently. For God would not have ſo ordained it, if it had not been agreeable to the nature of the things themſelves. But nothing Teaches it unto us more expreſly than the miſery whereunto the world is ſubject on the occaſion of mans ſin. For that's it which the Apoſtle means, when he ſays, that the Creature is made ſubject to vanity, not of it ſelf but by reaſon of him which hath ſubjected it, Rom. 8. 20. And if it be lawful to illuſtrate this by a Compariſon taken from things Pagan, the World was in regard of God, as the ſtatue of Minerva in regard of Phidias, and man which is the image of God in the middle of the world, as the image of Phidias in the middle of her Shield. So that all the parts of the Statue were ſo aptly placed by their Jointures and Colligations, that they met all together in the image of the workman, in ſuch manner that if it were plucked from thence, all the work would fall in pieces: all the parts of the World do ſo Abutt on this image of God, that it cannot be corrupted by ſin, but the whole compages of the univerſe muſt fall into a dreadful ruin. So that if it had pleaſed God in his juſt ſeverity, to have forſaken man in his accurſed State, the entire deſtruction of the World had unavoidably followed thereupon: For as when a ſubject hath committed Felony, or Treaſon againſt his Soveraign; we are not content only to puniſh his perſon, we cut down his woods, pull down his Houſes, and in a word, we make all things that have any neceſſary dependance on him, bear ſome marks of the indignation of his Prince; ſo it was convenient that the world that was made for man, and conſequently depended on him as its end, ſhould follow his condition, and as it were, paſs with him under the ſame condemnation, but alſo ſince it hath pleaſed God to ſhew mercy to man, and to promiſe Redemption to him, and to decree to gather his Church out of his Poſterity. It is agreeable both to the wiſdom and mercy of God, to uſe the ſame conduct towards the World. For firſt of all he ought to ſuſtain it, that it may be the Habitation of his Church, during the time that it ſojourns here below. Even as after a Prince is reconciled to his ſubject; he is not content to teſtify that he hath received his perſon into his favour he permits him to reſtore his Houſes to their former State, yea he furniſhes him out of his bounty wherewithal to make them more bountiful and magnificent. Not only to the end that he may obliterate all footſteps of his indignation, but alſo that all things may bear the undoubted marks of his Clemency and Favour: and 'tis this that hath cauſed the ſubſiſtance of the World hitherunto, and will yet cauſe that at the laſt day it ſhall not only be delivered from the diſorders which are here ſeen, but honoured with a Communication of the glorious liberty of the Sons of God, after which St. Paul ſays it hath groaned and travailed for ſo many ages. Therefore one part of our happineſs, will conſiſt in the contentments of ſeeing the breaches which the order, and beauty of the world hath ſuffered for our ſakes, magnificently repaired, and the reſplendent glory that we expect for our ſelves, ſpread univerſally over all the parts thereof.

I very well underſtand, that there have been ſome that have held an opinon quite contrary; and have believed that as the World was produced of nothing it ſhall be reduced to nothing, to the end that the maxim of the Philoſophers, as nothing is made of nothing, ſo nothing can be reduced to nothing; may remain totally confounded. For they think 'tis a maxim prejudicial to the glory of the Divine power, and that the event of things muſt neceſſarily confute it: But 'tis an opinion that hath no firm foundation either in Scripture or Reaſon. Touching Scripture all that it ſays is that the Heavens and the earth, ſhall paſs away but the word of God ſhall never paſs away: that the Heavens and the Earth ſhall paſs away, but God remains Eternally the ſame, which eaſily receives two anſwers. The one, that the meaning is, that although the Heaven and the Earth ſhould paſs away; Nevertheleſs the word of God would remain immutable; and of ſuch manners of ſpeech or affirmation, which ſeeming ſtrict and abſolute which muſt be interpreted by a ſimple ſuppoſition, examples are found elſewhere: as Pſal. 45. the Earth is removed, and the Mountains are carried into the midſt of the Sea, the Waters thereof roar and are troubled, the Mountains ſhake with the ſwelling thereof; the ſtreams of the River ſhall make glad the City of God. For ſo the words are read in the Original, and yet we Tranſlate them, although the Mountains be carried into the midſt of the Sea, and the waters thereof Roar and be troubled, and the reſt in the ſame manner. And the nature of the thing, and deſign of the Author of this Divine Song, do demonſtrate clear as the day, that ſo it ought to be underſtood. The other Anſwer is that things paſs away after two Faſhions: That is to ſay, by a perfect abolition of their eſſence, or by ſo great and conſiderable a change in their qualities, that there appears no trace or footſtep of what they were before. For when things ſuffer ſo great a change that we know them no more at all, we may certainly very well ſay in ſome ſort that they are paſſed away. Now without doubt theſe Texts may be underſtood in this manner, and 'tis plainly ſaid, Pſal. 110. that the Heavens ſhall be changed, which ſhews that the Holy Spirit underſtands no otherwiſe, that they ſhall paſs away, but by ſuffering a change marvellouſly conſiderable. To conclude St. Peter who deſcribes ſo gloriouſly the ruin of the world at the laſt day, adds immediately after that according to the promiſe of God, we expect a new Heaven, and a new Earth, in which righteouſneſs ſhall dwell. Which foretells a change of things into a better State, not an utter abolition of their eſſence: Touching reaſon there is no appearance of it in ſaying, that becauſe the world proceeded from nothing, that therefore it muſt return to nothing again: If that paſs in ſuch manner, very ſtrange conſequence will follow, concerning the Church and the humane nature of Jeſus Chriſt, which reaſon doth not ſo much reject, as Piety and Conſcience doth abhor, God hath given proofs ſufficiently certain of his infinite power, in creating the World as he hath done, without any need of giving Teſtimony of it, by an entire and univerſal abolition of its eſſence. And thoſe miſerable Philoſophers, if they have believed that Creation from nothing, and the abolition of things to nothing doth ſurpaſs the power of God, will be ſufficiently convinced, and puniſhed for their errour although God do not deſtroy, and aboliſh his own work for their confutation. To conclude, the glory of his power will not remain ſo illuſtrious if he reduce it to nothing, as that of his goodneſs and mercy will remain darkned and diſhonoured, if after having given Being to the World, and had ſuch particular conſideration of man, as to puniſh it only for his ſake, he ſhould ſoon after totally ruin it, although he received man to favour who alone was guilty of thoſe things which drew all this curſe upon the World.

It remains therefore that we ſee, what will be the conſtitution of the World: by this great and memorable change, that will happen to it at the laſt day. Upon which I ſhall make ſome general conſiderations following the method of our preceeding diſcourſes. The firſt is that all things that appear to have come into the world in conſequence of ſin, and not being of the firſt inſtitution of the Creation, muſt undoubtedly be aboliſhed. For ſince they have no ſubſiſtance but in vice, or the depravation of ſin. Sin being in all regards obliterated, there remains no place for the fruits and conſequences of it. If then there be any evil influence in the Stars, or any peſtilential exhalation in the air; if there be any Curſe on the Earth, or diſorder in the Sea: If there be any irregularity in the other Elements or fault in their mixture, for the conſtitution of things; if there be any venom in plants, or ferocity in Animals, which may bring damage to mankind, in a word if there be any diſorder in the Laws of nature, and in their Conduct if the world receive no other advantage, 'tis neceſſary that it be freed from all that, and that it be reſtored to that Conſtitution, in which it was placed in its firſt Creation. Imagine therefore a little the world new clad in an inſtant; from Eaſt to Weſt, and from North to South, of that air ſo gay and flouriſhing, and in manner ſo ſmiling and full of aſſurances of the goodneſs of its Creatour as that it had at the beginning. Imagine that the Heavens hath no Stars which do not ſend down, even to the envy of each other benign influences, and favourable aſpects; that in the clouds there are no Lightnings, Thunders, or Poyſonous Exhalations, which threaten by their open violence or ſecret venom; that in the Earth all ſeeds of hurtful plants are utterly extinguiſhed, and that it furniſhes all ſorts of pleaſant and agreeable fruits for the nouriſhment of man; that the Sea hath no Tempeſts nor other agitations, but thoſe of its reflux, no winds any farther than is neceſſary to prevent the languiſhing of Ships at Anchor, and to favour Navigation, that the Rivers never overflow their banks, that the Fire never commit any ſpoil, that the heat and cold and other qualities of the Elements, keep univerſally a very regular temper, and ſuch as does no hurt neither by its exceſſes or defects. That the Fiſhes and Birds, and the moſt Savage beaſts of the Earth have laid aſide their ſavage humour, and all their ferocity, that they may be familiar with man and ready to all his Commands. In a word, form in your mind the moſt lively and perfect image that you are able, of that admirable Paradiſe, where God placed the firſt man, and as much as 'tis poſſible to your thoughts, plant this firſt Eden in all the World; and you will conceive the beginning of that lovely State, after which St. Paul ſays that the whole Creation ardently groans, with reſtleſsneſs and loud ſighings, which give Teſtimony to its impatience.

The ſecond Conſideration is that ſince the World follows the Condition of man, and that God hath been ſo good towards him, that he is not content, only to reſtore him to the Eſtate of his Original Integrity, but will raiſe him to a ſupernatural State, 'tis agreeable to the ſame goodneſs of God, that he not only reſtore the World, to its own natural conſtitution, but that he raiſe the quality of its being, to a degree more glorious, In ſuch manner that by how much the Bodies of believers at the Reſurrection, muſt be more Excellent then that of Adam at the time of his Creation (and we have ſeen above that the difference is very great) by ſo much the quality of the new World, muſt excel that of the Old, how ever perfect it might be in the integrity of its nature. Therefore all thoſe alterations, and continual viciſſitudes according to which nature moves continually, in the generation and corruption of things, that are produced out of the compoſition of Elements will then ceaſe, and whatever be the things that are found in the world they will have a permanent and invariable Being.

Finally, to proceed to the third conſideration: as I have ſaid above concerning the future condition of our Bodies, that it is much more eaſy to ſay what they ſhall not be, than what they ſhall be, ſo is it much more eaſy to define, what qualities and what conditions, will not then be found in the World, than to determine thoſe wherewithal it will be adorned. And for that reaſon, 'tis not leſs raſh to ſay boldly, what the World will be in its reſtauration, whether the days and the nights will be made by the revolution of the Sun, or whether the Sun will remain fixed in the one or other Hemiſphere, whether the Sea ſhall have its flux and reflux, and the earth be covered with plants, whether it ſhall be dark as it is now, or whether it ſhall be Luminous and Tranſparent, and things of like nature, than to pronounce boldly concerning the qualities of our Bodies in their glorification: modeſty and humility is not leſs neceſſary in this ſubject than in the other. Therefore it ſhall ſuffice me to ſay that when Adam was Created, he was without doubt marvellouſly moved at the aſpect of this World, and of all the marvels which were therein preſented to him; and that beſides the admiration of the beauty of the work, he had experience without doubt of contentment ſingularly great, when he made this reflection thereon, that it was particularly deſigned for him, and that God had made him Lord thereof, willing that it ſhould Miniſter to his happineſs. In like manner 'tis neceſſary, that the believer be overwhelmed altogether, with ſatisfaction and wonder, when this new World ſhall be preſented to his eyes in an Eſtate ſo flouriſhing and glorious, and that (if I may ſo ſay) he may there read on all ſides, that 'tis to encreaſe his happineſs that God hath renewed this Stately Fabrick, and reinveſted it with a form, beyond Compariſon more beautiful and advantageous than what it had before.

There remains the third reſpect under which man ought to be conſidered, in as much as he is a part of the Church of God, and the happineſs of the whole Body muſt encreaſe the ſenſe that each member hath of its own. Now without ſcruple there are divers things here, which do raiſe our happineſs to a pitch marvellouſly high. For becauſe the Apoſtle St. Paul writing to the Theſſalonians ſays that thoſe which ſleep ſhall riſe firſt, and afterwards that thoſe that ſhall be found alive ſhall be changed, the firſt ſpectacle that the believer will have before his eyes, will be the reſurrection of all thoſe that in all ages have dyed. When we read, Ezek. 37. That magnificent promiſe, which God there makes to the Children of Iſrael, concerning their reſtauration, repreſenting it under the figure of a Reſurrection, the only reading of this Divine viſion, forms in our minds an Idea that gives them cauſe of admiration, and makes them eaſily conceive, that it muſt be, that the Spirit of God had ſeiſed that of the Prophet, certainly for this reaſon, becauſe of it ſelf the imagination of man, was not capable of ſuch Meditations. He reports, that this Spirit placed him in the midſt of a large plain, all covered with bones. Though he ſays, that it cauſed him to turn all round, to the end that he might attentively conſider them, and that he might obſerve their quantity, which was great to Admiration, and their dryneſs which was ſuch, as there did not appear the leaſt ſign, that ever they had either life or ſenſe. After he had ſufficiently conſidered them, he demands if he believed that thoſe bones could revive: about which as it ſeems, he found himſelf perplext, and ſuſpended between the impoſſibility that appeared to be in the thing it ſelf, and the conſideration of the power of God, with whom nothing is impoſſible; and for that reaſon he anſwers doubtfully and modeſtly, Lord thou knoweſt, being unwilling to determine any thing, thereupon God commands him to prophecy upon thoſe bones, and to ſay unto them, as if they had been endowed with underſtanding and ſenſe. Yea dry bones, hear the word of the Lord, thus ſaith the Lord, behold I will cauſe breath to enter into you, and you ſhall live. I will lay ſinews upon you, and I will bring up fleſh upon you, and cover you with skin, and put breath into you, and ye ſhall live, and know that I am the Lord, the Prophet having pronounced theſe words in viſion, there was immediately a ſound accompanied with a general motion of theſe bones, which began to draw one after the other, and to approach each unto that wherewith it was to be joyned, to make the juſt and perfect skeleton of a Body, immediately after the ſinews began to be extended, and the muſcles to be formed, and the fleſh to cover all their protuberancies, and to fill up all their cavities, and laſt of all the skin warps up altogether, in ſuch manner that all the Organs, and all the members being perfectly compoſed, there remained nothing but the wind to give them life and motion. Which was done then, when God commanded the Prophet to Propheſy towards the wind it ſelf, and to call it crying, thus ſaith the Lord, come from the four winds, and breath upon theſe ſlain that they may live. Which being punctually executed, every one of theſe Bodies was enlivened, and ſtood up upon their feet, and the number was found ſo great, that it ſeemed an Army arranged for the Battel. Now if the ſole reading of this viſion, doth ſeize our Spirits with ſome admiration, it cannot be doubted, but the viſion it ſelf did fill that of the Prophet with much more of wonder: be it that the thing were actually repreſented to the Corporeal ſenſes, be it that it were only drawn within, by the Spirit of God upon the imagination, the impreſſion thereof, without doubt was much more illuſtrious, and vehement than that which we can impreſs upon our ſelves, by the Idea that we can form of it. Therefore it muſt alſo be that the emotions of his mind concerning it be in proportion much more great, as well for the aſtoniſhment that he received from a ſpectacle ſo ſtrong and unuſual, as for the joy that the hope of the miraculous re-eſtabliſhment of the people of Iſrael, (foretold by this viſion) did give unto him, and for which the Prophet had extraordinary deſires and paſſions. Nevertheleſs what is this in Compariſon of what we ſhall ſee then when not men, but Angels, and the ſound of the Trumpet of God, ſhall effectually command the Earth that it open its Graves, and the Sea that it give up its dead, and to all the other Elements that they reſtore what each of them do poſſeſs; and that from the duſt of the grave, and the bottom of the Sea, ſhall come forth the matter of our Bodies to be re-eſtabliſht in life. And how much will the ſubject of admiration yet increaſe, when we ſhall ſee that the power of God will form them, neither of bones, or nerves or muſcles, or skin, like to what we now have, but of a Fabrick ſo new, that excepting the humane ſhape, which it will give us, and that lovely conformation, wherein we muſt expreſs the image of our Lord in the Reſurrection, 'tis likely, that they are not humane Bodies, but Millions of Stars Illuſtrious and Shining, which are produced of all ſides, and born out of the very bowels of the Earth.

The ſecond thing which will be preſented to our eyes, will be the change and tranſmutation of thoſe that will remain alive, which will not be leſs wonderful than the former. For we ſee what are the divers infirmities wherewithal humane Bodies are incommoded. Some are Dwarfs, and others are of a prodigious, and Gigantick greatneſs, ſome want ſome member, and others have too many; one hath ſome part of a monſtrous ſhape, another is maimed in ſome of thoſe ſenſes, which we uſually call natural; one hath the bone of his back bowed like an Arch, another crooked like a Serpent, and another bended inward, and another hath ſome other fault in the Fabrick of his neck or head; generally all have ſome imperfection in the conſtitution of their Bodies, and if any be ſeen in which there is none, he is a kind of Miracle. But although there were leſs by many of the infirmities of that nature which I have mentioned, we have always thoſe that nature neceſſarily draws after it, which are very great and conſiderable in themſelves. When therefore by this marvellous power, which will be diſplayed at the time of the coming of our Lord, we ſhall ſee in one day all theſe incommodities corrected, and the Bodies of the living changed ſo of a ſudden, that there ſhall not be found one in that numberleſs number, which ſhall not have obtained as in the twinkling of an eye. I will not ſay all the perfections that can be deſired or imagined, in what concerns ſtature and beauty, but all the ſplendour and incorruption that is in the Heavenly Bodies themſelves, what will be the Tranſport in which our Spirits will be ſound at the aſpect of a change ſo ſtrange and wonderful?

Many here enquire whether we ſhall then know each other, and as the love we bear to each other, and the ſenſible and deep regret which we have on the loſs of our Friends, do encline us extreamly to deſire it, ſo in like manner they make us very willing to believe it. and truly foraſmuch as God promiſed the enjoyment of a happineſs ſo perfect, that nothing ſhall be wanting to its compleating, nor to the perfection of the joy and content that we ſhall receive from thence, we may be aſſured that if it will miniſter any thing to the accompliſhment of our felicity, we ſhall enjoy the Conſolation of mutually knowing each other at that day. But nevertheleſs I think here may be place for ſome conſiderations. Firſt of all knowledge conſiſts in the memory of what we have ſeen before, and as I have ſaid above, there are in us two ſorts of Memories, the one conſiſts in this, that the images of ſenſible things remain impreſſed upon our Memories, with all their circumſtances and particularities; and the other in this, that our underſtandings remain imbred with the general Idea's of things intellectual, and which conſiſt in diſcourſe. Now as to what concerns this firſt ſort of memory, I have ſaid already that foraſmuch as the faculty of memory in which the images of things ſenſible are laid in reſerve, is either wholly or in great part Corporeal, there is great probability that this faculty being extinct with the Body, its images will by that means be obliterated, in ſuch ſort that there is no great appearance that we can call to mind at the Reſurrection, the ſenſible and Corporeal ſhape of thoſe that we have ſeen and known during the time of life. But though we ſhould retain ſome memory of them, knowledge depends on the conformity that is found between the qualities which at preſent you find in the objects that are offered to your eyes and other ſenſes, and the images of thoſe qualities which they had when you formerly knew them, which are remaining in your memories: So that if you find them ſuch as you have ſeen them, you may indeed remember them. But if they be ſo changed, that there be no likeneſs between their qualities, and the Idea's which you have formerly received of them, as if you had known ſome infant, and ſhould ſee him again along time after well advanced in years, it would be impoſſible for you ever to recal him to mind. Now we have already ſaid, that there will be a change marvellouſly great in all the conſtitution of our Bodies, ſo that thoſe that have ſeen us here below, will find nothing at all of that by which we may become knowable unto them. Moreover whilſt the ſtate of nature ſubſiſts, the natural affections are both neceſſary to its ſubſiſtance, and very beautiful and lovely in themſelves, when they are governed, and conducted by that judgment, and right reaſon that ought to preſide over all our paſſions: So 'tis ſupreamly agreeable that Husbands love their Wives, and Wives their Husbands, and that Parents have great tenderneſs for their Children, and Children vehement affections and profound reſpects for their Parents. And by conſequent it agrees perfectly well to the inſtitutions of nature, that thoſe ſhould cordially love each other, between whom it hath eſtabliſhed theſe Relations, but when the eſtate of nature ſhall be changed, and all things put in a ſupernatural ſtate, there is great probability that the neceſſity of theſe affections ceaſing, they will either be totally extinct, or at leaſt they will certainly loſe much of their heat and vigour, and our Lord Jeſus anſwering to the Queſtion which was made to him, concerning the Woman that had ſeven Husbands, and teaching us that in the Kingdom of Heaven all theſe Relations will ceaſe, hath as it ſeems likewiſe taught us, that the affections that depend thereon will alſo be reduced to nothing. Add to this that we know nothing more ſweet nor more affecting in this life, than the affections that we mutually bear to each other, be it that they proceed from the inclinations and ſentiments of nature, and the Relations that it doth eſtabliſh between us; be it that familiar converſation, and a conformity of humours, and inclinations do generate and produce them. Therefore as we are inclined to meaſure all things by the knowledg that we have, and as it were conceive nothing above it. Scarcely can we imagin that in the Heavens there be enjoyment more agreeable and pleaſant than thoſe that we have here on earth, even our Lord accommodating himſelf to theſe inclinations, and to the capacity of our minds, promiſes us, as it hath been ſaid above, that we ſhall there ſit at Table with the Ancient Patriarchs; but nevertheleſs there is great probability, that as when St. Peter ſaw the tranſfiguration of Chriſt, he was ſo ſwallowed up in the admiration of thoſe objects, that he forgot all thoſe that at other times he knew, and ſaid 'tis good for us to be here. So then when we ſhall have our Souls filled with that love and joy, which the preſence of the Redeemer, and the viſion of God himſelf will beget within us, we ſhall no more remember any of all that tenderneſs of affection, that we had experience of in the preſent life. Notwithſtanding I ſhall not in this place neglect to obſerve two things that concern this matter, the firſt is that St. Paul writing to the Theſſalonians, and being willing to exhort them effectually, to ſomething of importance, ſpeaks to them after this manner, Brethren we beſeech you by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him, the meaning is without doubt, that he conjured them by that which might be moſt glorious, and moſt deſirable for them in the coming of our Saviour, and by all that which might be one day moſt ſweet and conſolatory in our Holy Communion, then when we ſhall be found together, and from all our diſperſions aſſembled round about him: which ſeems to ſignify that he expected to enjoy content in their preſence; as they ſhould enjoy in his at the coming of our Lord. Now 'tis difficult to conceive what that manes, if their be no mutual knowledge of each other, I think therefore if it may be permitted to ſpeak our apprehenſions, in things concerning which we have but little light from the word of God, that the intellectual memory that is in us, retaining the remembrance of general things which have been committed to it, neither the Apoſtle St. Paul will forget that he Preached the Goſpel to the Theſſalonians, nor will the Theſſalonians forget that by the Preaching of St. Paul they had been called to the Communion of the Goſpel. If then St. Paul have any ſignal, or mark, by which he may be known among the Miniſters of the Goſpel of Chriſt (and we ſhall ſee by and by what can be ſaid about it) the memory of it may awaken in the Theſſalonians their ancient affections, ſo that they may approach St. Paul and give unto him, and receive from him, as far as the glory of their Condition will permit them, mutual Teſtimonies of their love and good will. And foraſmuch as our happineſs will not be only for that day, but for all Eternity, and this Eternity will not paſs in Solitude, but in moſt pleaſant and agreeable Communication, who doubts but that in ſo long a conſequence of Ages, there may be preſented an infinite number of accidents, which may awaken in us thoſe general remembrances which do remain of what we have ſeen here below, and which by this means will reanimate our affections towards thoſe perſons which we have dearly loved in this life? But as a Father which equally loves his Children, perceives his love for a time more lively towards him among them, which returns from a far Country, after a very long abſence, than towards thoſe that have been always with him; but afterwards when time hath quieted that extraordinary emotion, he returns to that equality of affection, wherewithal he doth embrace them, in like manner that joy which St. Paul and the Theſſalonians will have, to find themſelves together at the appearance of Chriſt, will not hinder but that in a ſhort time their love will return, and equally divide it ſelf to all the faithful, which they ſhall ſee partaking with them in the glory of the Saviour of the World.

The other thing is, that it ſeems that the holy Apoſtle would not that we ſhould doubt, but that there is ſomething remarkable at the Coming of Chriſt, which will make him knowable to thoſe to whom he preached the Goſpel of Salvation; You are, ſays he to the Philippians, my joy and Crown in the day of Chriſt. And things of like nature or manners of ſpeech have given occaſion to ſome to think, that glory will be unequally divided among Believers at the day of Chriſt, becauſe it cannot appertain to all to make ſuch diſcourſes and that the Apoſtle doth deſign thereby to tell us, that there is ſome peculiar honours reſerved for him in that day. Certainly if Believers ſhall be unequa lly partakers in the enjoyments of the happineſs that is on high, 'tis a thing that may deſerve very attentive conſideration; and the diverſity of Opinions of great Perſons upon this Subject, do ſufficiently demonſtrate, that the proofs that are produced on both ſides, are not at the firſt ſight extreamly evident, whatſoever be the force of the Reaſons of thoſe that hold an inequality of glory in the Heavens; So it is that there is not one among us which humility doth not oblige to have this apprehenſion aforehand impreſt upon his mind, that he will be none of the number of thoſe that will be ſo advanced above their Brother, for eminence of glory is preſuppoſed to be the Reward of eminent Virtues, on which account 'tis not permitted us to eſteem our ſelves more excellent than others. Now if this opinion be true, and confirmed by the event in any of us, 'twill be difficult to comprehend in what this opinion will be found verified, that there will be ſome that muſt have great advantages in this inheritance; and if ſome muſt be more advantageouſly partakers of it there, there muſt be ſome notable variety in the diſpenſation of the will of God concerning glory and the degrees thereof, for to obtain glory it ſelf, God hath expreſly appointed us to believe that we ſhall have it, and by how much the more firmly we believe it, by ſo much the more certain is it, that it ſhall be given to us: Whereas to obtain the moſt ſublime degrees thereof, 'tis moſt ſuitable that we do not hope or believe it at all; and for as much as humility, which hinders us from expecting it, is one of the moſt excellent virtues, the leſs we hope to obtain them, the more certain it is that our humility will be recompenſed. And laſtly to excite us to reach after the ſupream pitch of Virtue, the Scripture ſets the reward of glory before our eyes; whereas to come to its moſt raiſed degrees, 'tis neceſſary that we turn our minds from it, humility, which is that which muſt make us higheſt there, not permitting us to affix our thoughts thereon. So that we come to glory as he that runs a Race, who ſees the Butt whither he tends, whereas we obtain the higheſt degrees thereof, as Rowers which always turn their backs upon the Port, to which nevertheleſs at laſt they do arrive: However it be, for this is not as yet the proper place to ſpeak of the glory of Heaven, but of that of the moſt happy day of the Saviour of the World. I ſay that 'tis certain, that God will make ſome difference in the teſtimony that he will give unto his Servants, in that day, and that thoſe who beſides many labours that they have undergone, and many journeys which they have made, have beſides, as St. Paul, paſſed through many reproaches here below, ſhall receive this teſtimony from the mouth of their good Maſter, that they have been faithful and loyal Servants, and that they deſerved other things than the Calumnies whereof they had experience. This is that which will then make them known, and I do not at all doubt, but that the Apoſtles will be particularly ſignallized among others, and if there be any one now, not which may be equallized with the Apoſtles in gifts and authority, (for there hath been nor will be none ſuch) but in paſſing through Trials, like unto thoſe that have exerciſed them, doth imitate in thoſe Combates the example of their Piety, of their Zeal, and their Conſtancy. I do not conceive that he will do ill to comfort himſelf, by this hope, that God will put all things in open light at his Coming, ſo that if Athanaſius, Bazil, and Chryſoſtom among the Ancients, if John Huſſe, Jerom of Prague, Wickliff, Luther, Colain, and many other good Servants of God, which may with regard to the former be reckoned among the Moderns, have in the midſt of the Perſecutions that they ſuffered both from within and from without, had regard to this Conſolation, ſurely they will not find themſelves deceived in their expectation. Now theſe had many Friends in this life that knew them, and may have retained an intellectual remembrance of this knowledge, in ſuch ſort that what happened to St. Paul may very well happen to them, nevertheleſs preſerving with proportion the inequality that is between the leaſt and the greateſt things.

But be the particularities of our happineſs what they will, in general it will be ſuch in that happy day, that I dare not attempt to deſcribe it through fear of obſcuring the ſplendor of it. Aſſuredly I ſhall diminiſh by the feebleneſs of my Expreſſions, the Efficacy of what he may conceive of it, whoever he be, who ſhall ſet himſelf very attentively to conſider what I have ſaid concerning the eſtate of each of us, of the World, and that of the whole Church. When our Saviour appeared at his firſt Coming, as all the Church was in a marvellous expectation of his appearance, ſo thoſe that ſaw and believed in him, did thence receive an incomparable Contentment. Simeon teſtifies that he could dye in peace, having ſeen the Salvation of God in this little glorious Infant. Zachary was raviſhed to ſee his forerunner, the Virgin that Conceived, and brought him forth, had ſuch Tranſports as cannot be expreſſed: the Angels themſelves that declared him to the Shepherds, although they had no part neither in the need nor hopes of Redemption, nevertheleſs conceived thence a marvellous joy; at the ſight of his miracles and the hearing of his Preaching ſome one cryed out, bleſſed are thoſe that ſee and hear him, and then when he entred into Jeruſalem on the day, which is yet obſerved by the ſolemnity of boughs, all the people cryed Oſanna with unimaginable pleaſure, what will it be then to ſee him come accompanied with Angels, in the glory of his Father, with a ſhout, with the ſound of Trumpet, and the voice of an Archangel, making king the clouds his Chariots, and preparing a Throne in the Air, there to pronounce eternal judgments upon all the World, and to confirm the hopes and promiſes of Salvation, that he hath made to believers? What Triumph was ever to be compared to a ſpectacle ſo glorious? What pomp of a Conqueror did ever Crown his Battels and Victories after this manner? A good old man of Lacedemonia that Travelled even to the furtheſt part of Aſia, only to ſee Alexander after he vanquiſhed Darius, ſaid with very great emotion and pleaſure of mind, that the Greeks that died in the Battel of Marathon, and that of Salamine, were deprived of a marvellous contentment in that they did not ſee this Prince ſitting upon the Throne of Xerxes, and Triumphing gloriouſly over the pride of the Enemies of Greece. When we ſee how Hiſtorians report the Proclamation made by Calaminius in favour of all the Greek Nations and how they repreſent the affections of the people, the acclamations that they made, the Coronets of Flowers that they wrought, and the Garlands that they threw upon him, and the incomparable demonſtrations of Love which they gave to his perſon, we cannot contain without feeling ſome emotion of mind and partaking in ſome ſort in their joy. Now what is either this aſſembly of Greece, in compariſon of that of all the faithful of the Univerſe, or this Calaminius or Alexander in compariſon of the Lord Jeſus Chriſt, or the liberty of theſe people, in compariſon of that of the Sons of God, or of deliverance from the dominion of the Perſians, the Macedonians, the Tyrant of Lacedemon, and other Uſurpers from whom theſe deliverers ſet them free, in compariſon of being delivered from Sathan and Death, to be put into the enjoyment of Eternal life and glory. Moreover it is ſaid, that the comparing of the Calamity of another, doth aſſiſt in making us more ſenſible of our own proper felicity. And indeed the Poet ſaith, that he took pleaſure in ſeeing upon the bank of the Sea, a Ship toſſed upon the waves, not for that he had any pleaſure in the danger of another, but for that he ſaw it from without, and that Perils either paſſed or preſent, but where we have no part, do give ſome ſenſe of joy. If it be ſo, certainly the horrour of the condemnation of unbelievers, muſt infinitely add to the joy of our pardon and glory. Chriſt will ſhew to them a viſage ſevere and full of rigour; to us one ſupreamly pleaſant and full of ſerenity. Chriſt will fill their minds full of trembling and horrour; whereas he will overwhelm our hearts with aſſurance and conſolation. Chriſt will ſet them at his left hand with indignation, and us at his right hand with demonſtration of love and peace. Chriſt will examine them as a Judge inflexible, and implacable to their incredulity. And us as our advocate and witneſs of our faith. Chriſt will pronounce to them, go ye curſed into eternal fire; to us he will ſay, come ye bleſſed of my Father. Chriſt will effectively throw them down into Hell, and as to us, he will advance us to Eternal glory in his Kingdom.

Concerning the Happineſs of Believers after the Reſurrection. The Fourth Diſcourſe.

WE are now come to the Conſideration of the laſt degree of that happineſs to which we aſpire, let us therefore ſee briefly what is revealed concerning it in the word of God, and let us not approach it, with leſs diſcretion and warineſs than we have done the former Queſtions. The Apoſtles writing to the Corinthians, and ſpeaking to them of the myſteries of the Goſpel, whereof the Spirit of God had given the Revelation to him and his Companions in the Apoſtleſhip, ſays after the Prophet Eſaias, that they are things that eye hath not ſeen, nor ear heard, neither hath it entred int o the heart of man to conceive, what God hath laid up for thoſe that love him: words that we uſe to accommodate to the glory of the Kingdom of Heaven of which we are ſpeaking.

And truly it is not without good reaſon: For although this way of interpretation be not ſuitable to the ſubject whereof they were firſt ſpoken, ſo it is that ſuch as was the Condition of the Jews which lived under the old Covenant with reſpect to us, ſuch well nigh is our Condition now with reſpect to what it will be when God ſhall have aſſembled us altogether in the Heavens. And as in this compariſon of the Jews with us, they are compared to Children, with reſpect to the meaſure and degree of their knowledg, and we in the Scripture are eſteemed as perfect men, ſo the Apoſtle in comparing himſelf with himſelf makes a different judgment thereon. For he ſays, that now he is as a Child, that he knows as a Child and ſpeaks as a Child, but when that which is perfect ſhall come, (and we expect it not abſolutely, but in the Kingdom of Heaven) then that which is in part ſhall be done away and he ſhall know as he is known, that is to ſay, in a light which will not be mixt with any darkneſs. For he adds that now we ſee nothing, but the ſimple images of things, as in a glaſs, whereas then we ſhall behold things in their proper realities. Moreover we conſider not theſe images but as we regard riddles, where we know not what they ſignify, but through a great deal of darkneſs, whereas when the time of perfection ſhall come, we ſhall ſee, ſays he, face to face. When the Jews formerly did attempt to expound the Oracles of the Prophets, touching things to come, and thence clearly and diſtinctly to Divine of events, they were marvellouſly miſtaken in their conjectures, and had apprehenſions touching the Kingdom of the Meſſiah, which were found infinitely diſtant from the nature thereof, when it came to be manifeſt, and for that reaſon 'tis neceſſary that we take head that we do not fall into the ſame inconveniencies, and that being willing to anticipate things to come by the Curioſity of our Spirits, depaint imaginations in the fancy, which the event of things will one day refute to our ſhame. Notwithſtanding provided we be mindful of the modeſty that becomes us, the ſearch of what it will be is not at all forbidden us. And the faults that others have formerly committed in ſuch matters, may be helpful to hinder us from falling into errours of like nature in the ſubject whereof we are diſcourſing. For that which made them to ſtumble, was that they followed the inclinations of the fleſh in the interpretation of prophecies, and whereas they ought to have placed the Soveraign perfection of the Kingdom of the Meſſiah, in the clear knowledg of the nature of God, and the means of their Salvation, and in true and ſpiritual ſanctity which this clear knowledg was to produce, they dreamt of worldly grandeur and dominion, and of the Triumphs of Conquerours. Therefore if now we do ſeparate our thoughts from all earthly and carnal imaginations, and following the ſteps of our Lord and his Apoſtles, we place the principal part of this Kingdom in knowledg and ſanctity, we ſhall eſcape the precipice on which theſe perſons have fallen, and if it ſhould happen that we ſhould commit any fault in this diſcourſe at the leaſt it will not be of like conſequence with theirs.

Saint John Collects the brief ſum of our happineſs in theſe few words, we ſhall be like him in as much as we ſhall ſee him as he is; Certainly to ſee God as he is, is to acquire the ſupream degree of perfection in matter of knowledg and underſtanding; and to be made like unto him, is to attain the ſupream pitch of Holineſs and Virtue. Foraſmuch therefore as the firſt is the cauſe of the ſecond, and that on the knowledg of God as he is, depends neceſſarily our transformation into his likeneſs, it behoves us to enquire what is meant by ſeeing God as he is, and what is the nature of that knowledg: Becauſe God is a Spiritual Eſſence, and totally ſeparate from the matter of Bodies, 'tis abſolutely impoſſible that he ſhould be ſeen as he is with our bodily eyes; and therefore 'tis neceſſary that we refer the word ſee by a Metaphor, to that faculty of our minds that conſiſts in underſtanding: Now although the nature of God be marvellouſly one and ſimple, ſo it is that according to our manner of conception, we diſtinguiſh his virtues and Properties from his Eſſence. Concerning his properties, we conceive them under very different reſpects, and pretend not when we ſay that he is merciful, to beget an apprehenſion in the minds of thoſe that hear us, that he is juſt, or when we ſay that he is wiſe, to give occaſion to think of his power and might, as his Attributes have very different Objects, ſo we comprehend them in our underſtandings under very different Idea's: But then when we ſpeak of his Eſſence, we make a kind of abſtraction of it from his Properties, and repreſent it as a ſingle and ſimple thing, in which all his Attributes exiſt as in a common Subject. As to what concerns his Attributes, we ſee them in ſome ſort in this life, in that we underſtand at leaſt in ſome degree, what is the nature of thoſe Operations, by which they diſplay themſelves upon their Objects. For we are not perfectly ignorant what may be that inclination in God of pardoning ſins to the penitent, and puniſhing the obſtinate and impenitent and things of like nature. But as to his Eſſence, there is no man that doth not acknowledg, that we underſtand it not at all in this life; that is to ſay, we are not able to form any conception in our minds, which hath any reſpect to the nature of his Eſſence, only ſome think that when we ſhall be received into the Heavens, our ſupream happineſs will conſiſt in the viſion of this Eſſence, which certainly ſeems extream difficult to be imagined: for ſince the queſtion here is not concerning the Corporeal Viſion, ſeeing God is abſolutely inviſible after that manner: But concerning the Viſion of the Mind, our underſtandings here below know not in any wiſe the Eſſence of things, but fix themſelves alone on the Contemplation of their Properties, ſo that it is not at all poſſible for us now to comprehend, how this faculty of underſtanding, ſhall be ſo changed in the Heavens, that not fixing it ſelf on the Contemplation of the Properties of things, it ſhould paſs on to the very Eſſence it ſelf. Add to this, that if there be any Being in the World, whoſe Eſſence is incomprehenſible, 'tis that of God, for all others have at leaſt this conformity with us, that they are Created, and by conſequence there being ſome proportion between their Eſſence and ours, it will not be ſo ſtrange, if there ſhould be ſome proportion between them and the operation of our faculties; whereas God being an Increated Being, which exiſts by it ſelf, it is more than difficult to conceive, how created faculties can attain to the comprehenſion of his Eſſence: as long as we are encompaſſed with this body, although we be Spiritual as to the moſt excellent part of our Eſſence, ſo it is that we know not at all what is the nature of Spirits; and however ſubtilly we do contemplate, however preciſe and delicate be the Abſtractions, by which we endeavour to withdraw our minds from all Commerce with matter in our Contemplations, ſo it is that if we try to form any conception in our minds, as they ſpeak, which we will accommodate to the nature of a Spirit, we know not how to hinder ſome Corporeal Idea from gliding inſenſibly on our thought and imagination; Now I am of this opinion, that though our Souls be truely Spiritual, if you compare them with the nature of bodies, nevertheleſs they are in ſome ſort Corporeal, if you do compare them with the nature of God; that is to ſay, there is as much diſproportion betwixt the ſimplicity of the nature of God, and the quality of our minds, as there is between the nature of our minds, and the quality of that part in us that is Corporeal; and for that reaſon there ſeems to be a like impoſſibility for our Spirits to comprehend the nature of the Eſſence of God, as there is for us whilſt we are clothed with this body, to conceive the nature of our own Souls and that of Angels. Laſtly, The Divine nature cannot be Divine, that is to ſay, endued with the Perfection that becomes the excellency of its Being, if its Eſſence be not altogether infinite. Either then this conception of our minds, by which we comprehend the Eſſence of the Deity, equalleth it ſelf to the whole extent of this Eſſence, ſo as entirely to comprehend it, or elſe it comprehends only as much as is proportionable to its capacity, and to its extent to that ſame Eſſence: if it be equal to the nature of God, it will become infinite, and we ſhall become ſo many Gods, which is too abſurd and erroneous to be received by any underſtanding of regular apprehenſions; if it comprehend only what will be proportionable to its capacity, ſeeing this capacity is finite, and that between finite and infinite there is no proportion, there will always be an immenſe diſproportion, between the Eſſence of God, and what we comprehend concerning it.

I know well that here are alledged certain ſubtil diſtinctions, which put us to as much trouble to confute them as they give us trouble to underſtand them; For ſome ſay that we ſee the Eſſence of God all entire, but that we do not ſee it entirely. Well near as if we ſaid that on the Sea Shore we ſee the Sea in whole, but not in all its latitude and extenſion, for we ſee it in whole or in its integrity, in that it is the Sea, and becauſe in all the parts of the World it hath no other nature, than that which it hath upon our Shores. But we do not not ſee it in all its latitude becauſe our ſight cannot extend it ſelf ſo far as the extent of our Horizon, ſo far is it ſhort of being able to ſee what is at the Antipodes. But this doth not at all weaken my Argument, for if the word Sea ſignifie nothing but a certain kind of water ſalt in its original, and which by hidden cauſes in nature, hath certain fluxes and refluxes more or leſs obſervable, on ſuch and ſuch Shores, according as it hath pleaſed the Providence of God to diſpoſe of them, 'tis true we ſee the Sea all entire, though we ſee it not entirely: for if we ſhould encompaſs the World by all ſides of the Ocean, we ſhould not find there any other ſort of Sea, than what we ſee in our own Harbours and Havens. But if the Sea ſignifie all that extenſion of Water which encompaſſes the World, in ſuch manner that, as we ſay, its deſinition includes univerſally all its parts, and that if we divide it, then it loſes the name and nature of Sea, without doubt he doth not ſee the Sea, who ſees nothing of it but an Arm or a Haven. Now ſuch is the nature of God that his infinity enters its definition, or, to expreſs it otherwiſe, his immenſity is of the nature of his Eſſence: ſo that he ſees not God in his Eſſence, which ſees him not infinite, and he cannot ſee him infinite, that is to ſay, know him ſuch as he is in that reſpect, who hath not an immenſe capacity of underſtanding.

But there is yet more. We cannot only not ſee the Eſſence of God by portions, but although we could ſee ſome portion of it, that is not properly the thing in which our happineſs doth conſiſt. I ſay we cannot ſee it by portions, for the Properties of things are conceived by certain degrees, which do in ſome ſort divide their efficacy and virtues; but Eſſences are abſolutely indiviſible to our underſtanding, and if they could be conceived, they would not be conceived but as a point: ſo that either we do not comprehend that of God, or we muſt comprehend it all intire, though we do not conſider it as infinite. Now this is a thing abſolutely impoſſible to our underſtandings; moreover it will not be in that, that our felicity will conſiſt, for 'tis very true that the happineſs of our underſtandings, will conſiſt in the ſupream excellence of their operations, and that the excellence of their operations in great meaſure depend on the perfection of the Objects upon which they are employed. Now 'tis very true, without doubt, that the Eſſence of God is ſomething ſupreamly perfect, nevertheleſs this perfection of the Divine Eſſence, is not acknowledged principally in that 'tis an Eſſence, but in that 'tis an Eſſence which hath ſuch Properties, as that 'tis ſupreamly powerful, ſupreamly wiſe, ſupreamly merciful, that 'tis eternal, immutable and moſt happy in it ſelf, and things of like nature, in ſuch ſort that to the end that the operations of our underſtanding may be as perfect as they ought to be, that we may be accounted happy, in that we do produce them, there is no need that they fix themſelves on the Eſſence of God, in ſuch ſort as 'tis an Eſſence, 'tis ncceſſary that they employ themſelves in the knowledge of thoſe virtues which I have named, and of all others that may be mentioned of the ſame ſort. Beſides, to the end that theſe operations of our underſtanding be ſuch as they ought to be, 'tis neceſſary that they produce in us conformity with God, for we muſt be made like him becauſe we ſhall ſee him as he is; Now our happineſs in this reſpect cannot conſiſt in being made like to God in this that we ſhall have an Eſſence, much leſs in this that our Eſſence be Divine, but in this that we be holy, juſt and good as he is. And therefore this Viſion of God which will make us ſuch muſt conſiſt in the knowledge of his admirable properties and perfections.

Behold then well nigh what it is to ſee God as he is, and how the words of St. John muſt be underſtood, 'tis that now we know the virtues and perfections of God, but it is not but very imperfectly, as well becauſe the revelation doth not diſcover him fully, as principally becauſe of the imperfect conſtitution of our Faculties and Beings; Then we ſhall underſtand them as perfecty as they can be underſtood by a created underſtanding, when 'tis exalted to as high a degree of perfection as it can aſcend unto, and according to the moſt excellent degree of revelation, in which they can be preſented to a Creature, which hath attained the higheſt degree of perfection in the conſtitution of his Faculties and Eſſence: for as long as a thing doth not diſcover its qualities and virtues perfectly, whatſoever attention we bring to the conſideration of them, we can neither ſee nor know it as it is, and when 'tis perfectly diſcovered, we know it not as it is, if we be not in a condition to know and conſider it. But when theſe two things meet together, then a perfect viſion or knowledge of it is made, or obtained.

The declaration that God gives of his Properties to his Creatures, conſiſts either in the teſtimony that he gives to himſelf, that ſuch and ſuch perfections are in him, or in this, that he doth ſome works, and diſplays himſelf in ſome operations, in which he puts the marks and impreſſions of them, for every Effect bears ſome Character of its Cauſe, and the more excellent the Cauſe, and the more elaborate the Effect is, the more evident and knowable are the Characters thereof. Now as to what concerns teſtimony, that conſiſts in the word, either which God himſelf pronounces, or which he cauſes to be pronounced by his Servants, therefore becauſe 'tis a means which he employs, foraſmuch as men have not underſtanding ſufficiently clear nor ſtrong, to be able to perceive in the works of God, the Virtues and Perfections whereunto his word gives teſtimony; Then when man ſhall be put in ſuch eſtate that his underſtanding ſhall be endowed with all neceſſary light, to be able to know in the works of God, his marvellous virtues, 'tis eaſie to imagine that this mean will then ceaſe; St. Paul ſays, That ſince in the wiſdom of God the World by wiſdom knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave them that believe. When therefore the World ſhall be re-eſtabliſht in ſuch an eſtate that it by wiſdom can know God, and that the objects that will be in his marvellous works can lead it to all the raiſed and ſublime knowledge, to which the miniſtry of the Word is capable of advancing it, there will be without doubt no more need of making uſe of it, ſo that we ſhall know God chiefly by the Contemplation of his Works; when God created man, he gave him the works of Heaven and Earth, and all things contained in them; for the object of his Contemplation, and becauſe the faculty of his underſtanding was then in condition ſo perfectly good, as the condition of nature would bear, he was able to ſee God in them, that is to ſay, to know the Virtues whoſe Characters he had impreſſed upon them: And the chief of thoſe virtues were his goodneſs, which alone induced him to create the World, his wiſdom, which is ſo admirably diſcovered in all the parts whereof it is compoſed, and his power, which appears not only in the greatneſs of the work, and in the great variety of forms wherewith it is repleniſht, but eſpecially in this, that it was drawn from nothing, and formed without the aid of any preexiſtent matter: And that leads him to the knowledge of the infinity and immenſity of the nature of God, for the World could not be created of nothing unleſs by an infinite power, and an infinite power cannot reſide in a finite or limited Eſſence; from the infinity of his Eſſence, he was able to aſcend to his Eternity, for it is impoſſible but that a thing that had a beginning ſhould have a limited nature, to which the cauſe that produced it, doth neceſſarily determine it, ſo that what is infinite in its Eſſence hath no beginning of its Exiſtence, and what hath no beginning of its Exiſtence, can have no end; 'tis for this reaſon that St. Paul in the beginning of the Epiſtle to the Romans, ſaith, that men may know the Eternal Power of God in his works by the Creation of the World; joyning with the declaration of his Power, the revelation of his Eternity, from thence he was able to conduct his diſcourſive power a little farther, and know yet ſome other attributes of this bleſſed Eſſence, and ſee God a little farther; Nevertheleſs to ſee him in this fort, is not called properly the ſeeing of him as he is, and the reaſons of it are evident; Firſtly, In that the perfections which God hath diſplayed in this work of nature might have been more magnificently diſcovered, if God had ſet it, as one day it muſt be, in a Supernatural State: for as I have ſaid already, the more excellent the work is, the more clearly doth it give us to underſtand the virtues and properties of its Cauſe. Again, though God hath revealed therein ſome of his Perfections, nevertheleſs he hath not revealed all of them; for as to his Juſtice, he hath given no other knowledge of it beſides what may be contained in that threatning, Thou ſhalt dye the death; now there is a great deal of difference between the knowledge that theſe threatnings may give us of it, and that which is made from experience of the thing it ſelf: for what concerns his mercy, there was no declaration made of it, and therefore Adam could have no underſtanding of it.

After the fall till the firſt coming of Chriſt, God hath revealed among others theſe two attributes, for death and other ſorts of judgments which he hath cauſed to fall upon men, have given teſtimony to his Juſtice, and his mercy is made known in the promiſe of Remiſſion of Sins, ſo that the faithful that have known them, have in ſome ſort ſeen God in that reſpect; but nevertheleſs diverſe things hinder, ſo that we cannot ſay that they did ſee him as he is; the one is, that as to what concerns his Juſtice, though death and other judgments of God, do bear evident teſtimonies thereof, nevertheleſs the puniſhment that God made of our Sins on the perſon of his only Son, was a far more apparent evidence, and more authentick demonſtrations thereof: until then it appeared that God was juſt, but it did not appear that he was inflexible, and altogether inexorable in his Juſtice, but when he delivered his welbeloved Son unto death for the puniſhment of our Sins, he gave us to underſtand that his nature did ſo abhor Sin, that 'tis abſolutely impoſſible that he ſhould ſuffer it without puniſhing it in a very dreadful manner; this is it which St. Paul teacheth Rom. 3. That God had made his Son a propitiatory through faith, to the end that he might demonſtrate his Juſtice, which had not been ſufficiently known during the forbearance of the times paſt; for how ever it was, God, as ſays the ſame St. Paul, did as it were connive during the times of the ignorance of Gentiliſm, and permit that men ſhould entertain thoughts of his ſeverity leſs congruous, than became a Nature ſo holy and exactly juſt as is his; the other is, that where the Juſtice of God is not known to the utmoſt, the Mercy of God is not known neither, for he that knows not perfectly the whole greatneſs of the Evil, cannot ſufficiently comprehend the whole excellence of the Remedy; add to this that the mercy of God was then indeed known by excellent premiſes, but it was not ſufficiently known by the experience of the effects themſelves, for death always reigned, and Believers were always expoſed to afflictions, which did precede death, and all this bore the Characters, or were Signs of that inclination that ſolicited God to puniſh Sin; ſo that all theſe things did in a manner obſcure the ſplendor of this Mercy; the third is, that the mean by which this mercy makes it ſelf known to be ſhed abroad upon us, being not yet manifeſt, the wiſdom of God that reconciled juſtice and mercy between themſelves, could not be known in this affair, which is the moſt magnificent and moſt admirable of all the works that ever it did produce, for all the marvels that it hath ſo liberally ſcattered in the Heavens and in the Earth, approach not that of the incarnation of our Saviour, by which God was made capable of ſuffering the pains which the Sins of men deſerved; man knows God juſt by the threatnings of his Laws, and merciful by the ſweetneſs of his Promiſes, and the Efficacy whereby he accompanies his word, render the one and the other of theſe two Properties ſenſible to the Conſciences of thoſe whoſe hearts he touches: and beſides, he is not ignorant that God is ſufficiently wiſe in reconciling them together, but nevertheleſs what ſublimity of knowledge and underſtanding could divine, that the mean of this accord was to conſiſt in making God become man, and this ſame man God, without mixture or confuſion between the natures that conſtitute his Perſon, or the Properties that do accompany them; To conclude, man being not only in a State of Nature, but alſo in a State of Corruption, and having not received the Spirit of Illumination then, unleſs in ſome ſmall meaſure, he could not apprehend all the beauties of his Perfections, though they had been much more clearly and illuſtriouſly revealed.

From the firſt Coming of Chriſt until the ſecond the faithful are in that Condition, that we cannot ſufficiently expreſs how much of encreaſe their knowledge hath received. For the Juſtice of God hath appeared in the higheſt degree in the death of Chriſt, his Mercy in the effect of his ſatisfaction, his Wiſdom in the conduct of the myſtery of our Salvation, his Power in the Reſurrection of our Saviour, and in the Converſion and Sanctification of our Souls ſo far that Saint Paul ſays, that we have believed according to the excellent greatneſs of the mighty power of God himſelf; and although we ſee not with our bodily eyes the Lord Jeſus, nevertheleſs by the Doctrine of the Goſpel, in which he is repreſented ſo lively, the Divine Perfections that are there diſplayed in him, are ſet before our eyes with ſo much luſtre, that we may now ſay, that he which knoweth and ſeeth Chriſt in ſome ſort ſeeth the Father. Nevertheleſs 'tis certain, that as yet we do not ſee God as he is, for on the one ſide the Spirit that is given us doth not perfectly illuminate us, to be able to perceive all that is in the lovely Objects of the Goſpel, and it cannot be that the remainders of the darkneſs of our underſtandings ſhould not obſcure its brightneſs; on the other, the Objects themſelves are not arrived at that high degree of Revelation, which may give them all their ſplendor and glory. We do not ſee as yet the love that God bears us, but through Tribulations and the Croſs: we do not ſee the wonder of his Wiſdom in our Salvation, unleſs it be through an infinity of difficulties, which are not as yet cleared in the Goſpel: we do not as yet ſee the greatneſs of his Power, unleſs it be through the ſhadows of death, and the natural infirmities of our bodies, which make our Reſurrection a thing comprehenſible with great difficulty: in a word, God doth indeed reveal himſelf in the Goſpel, and we may there contemplate his glory in the face of our Lord Jeſus Chriſt: but there are ſo many Shadows and Clouds thereon, ſo many dark ſtroaks and aenigmatick lines, that the greateſt Saints of God, and thoſe that have had the greateſt occaſion of praiſing him, by reaſon of the excellency of his Revelations, have nevertheleſs always acknowledged, and frankly confeſſed the imperfection, and obſcurity of their knowledge.

As to what appertains to the State of the believing Soul, I have already ſaid above, that it obtains very much light by death, but that nevertheleſs many things are yet wanting to the plenitude of its happineſs, becauſe it ſees not as yet the real and effectual accompliſhment of thoſe things that were promiſed to it, as well touching its re-union with its body, and for what concerns the renovation of the World, and the entire redemption of the Church: it remains now that we endeavour to ſee what accompliſhment of the Promiſes, will add to the knowledge, that we may have of theſe admirablevirtues of God. I will repeat nothing of the Conſtitution in which we ſhall then be for the application of our Faculties, to the conſideration of the Objects, that will be preſented to us, to the end that we may profit by them in proportion to their excellency. I have ſaid above, that our Souls will be in ſuch eſtate, that the operations of our underſtandings, can be no leſs than admirable in all kinds. One thing only I will add, 'tis that Saint Paul ſays, That God will be all in all, then when the Lord Jeſus ſhall have delivered up the Kingdom into the hands of his Father; which ſignifies in my opinion, that our Lord Jeſus muſt exerciſe the Office of Mediator till the works of Salvation be finiſhed; 'tis by his interpoſition that we receive the favour of that Spirit of illumination, which makes us whilſt here below, more and more capable of receiving the knowledge, and aſſurance of all the Chriſtian verities in our minds, in ſuch manner that we have no communion with God, as long as yet remains any remnant of Sin, or any enemy of our Salvation to be overcomed, unleſs it be that whereof Chriſt is (if I may ſo ſpeak) the Buckle and Bond; but when the work of Salvation ſhall be finiſhed, the Office of the Mediator being to ceaſe, and the Communion that we ſhall have with God being then immediate, he will himſelf fill us with his Spirit in ſuch manner that all the powers of our Souls will be fully and perfectly enlightned thereby: now they cannot be filled in that manner, but they will be marvellouſly ſtrengthened in their operations, and by conſequence the productions that will follow thereon, will be ſupreamly exquiſite and admirable, therefore we have nothing to conſider here, unleſs it be the Objects which we ſhall have for our Contemplation, the time during which we ſhall be exerciſed therein, with other circumſtances which will accompany it, and to conclude, the Fruit which this Contemplation will produce for the advantage of our own happineſs; Now for what concerns Objects, I will reſerve them all to two, the World, and the Church: As to the World, though it ſhould continue ſuch as it was when it was firſt Created, it bears ſo many marks of the goodneſs of God in the Creation and Production of its being, ſo many proofs of the Wiſdom of God in the variety of its forms, and in their fitneſs for their operations, ſo many Teſtimonies of his power, in that 'tis made ſo vaſt and great, and drawn from the womb or boſom of nothing, and to conclude ſo many demonſtrations of all his properties in its Conſervation and Government, that there will be enough to raiſe faculties ſuch as ours will then be, to knowledg marvellouſly ſublime and raiſed. Therefore ſince the Eſtate wherein it will be then ſet, will be incomparably more rich in all effects of the Divine perfections, what may be the thoughts, which our Souls will form upon ſuch admirable objects? For from henceforth 'twill not be his goodneſs only which will be reſplendent there, 'tw ••• be his mercy, yea his Mercy in its moſt Glorious Luſtre, and in its brighteſt ſplendour, his Wiſedom will there ſparkle of all ſides far above what the State of nature can furniſh us with any arguments or proofs of, and his Power, which hath given to it an incorruptible Eſſence, and perpetually immutable, will raviſh our hearts without doubt, in the admiration of its infinite extenſion, and although this natural conſtitution of things will be changed: Nevertheleſs the memory of them will not be obliterated, and the Idea that we ſhall have of them in our minds, will help much to furniſh matter to our Speculations, be it that we conſider it in it ſelf, be it that we compare it with the conſtitution in which the World will then be. Firſt in it ſelf, for at preſent we do only touch the ſurface of the wonders of nature, and Fathom nothing to the bottom. Becauſe the edge of our minds is blunted at the occurrence of the firſt difficulty, and our underſtandings are perplexed, and wearied immediately in the ſearch of things, profound and difficult, whereas then the light of our underſtandings, will find nothing ſo dark and ſo intricate, which they cannot diſintangle and make plain; and the facility that we ſhall have in our ratiocinations, (which will be that we ſhall be able to attempt all ſorts of objects, without any pain) will cauſe that we ſhall uſe this Contemplation, as with a ſucceſs eternally happy, ſo with content wholly incomprehenſible. And if Pythagoras or Archimedes, or ſome other ſuch renowned Mathematicians, have been Tranſported with joy in having been able to find out the truth of ſome Geometrical Problems, even ſo far as to feel ſome kind of raviſhment therein, how will it be with us, when there will be nothing in all thoſe ſecrets of Sciences, to which men ordinarily addict themſelves, which is not expoſed to our ſight, as in perfect light? In comparing them alſo with the eſtate of things then: For although all theſe wonders of nature be ſupreamly lovely in themſelves, ſo it is that by compariſon they cauſe us to find thoſe of the ſupernatural State, yet infinitely more lovely, and will contribute ſo much the more to our ſatisfaction and raviſhment, and if it may be permitted to compare ſmall things with great, it will be as if after we had conſidered a glaſs of frail and ordinary conſtitution, mingled with ſtore of knots, which hindered much of its tranſparency and luſter, we ſhould ſee it in a moment transformed into Chriſtal, not only pure, and reſplendent to a wonder, but alſo eaſy to be hammered and reſiſting all kinds of ſtrokes without any offence or damage. For it cannot be doubted but that our aſtoniſhment would then be very great, and that we ſhould enquire with extream care, from what cauſe a change ſo obſervable ſhould proceed.

As to what concerns the Church, I ſhall not conſider it at preſent ſo much in it ſelf; as with reſpect to that, Religion by which it arrives at this glory, and which now ſeems to be compoſed principally of the Hiſtories of things paſt, of the predictions of thoſe that are yet to come, of Doctrines that have no particular regard to any difference of times, and of promiſes in which God hath declared his good will, and the riches that he hath deſigned for us. All which things do now compoſe a Body of ſcience altogether admirable; as well in the excellency of the parts whereof 'tis conſtituted, as in the wonderful ſymmetry, and agreement that is among them, and in the beautiful Harmony which they make with the Ceremonies which have been appointed to confirm the promiſes of God unto us. Now 'tis very true that touching Ceremonies, we ſhall make no uſe of them in the Kingdom of Heaven. They are helps for the ſupport of our preſent infirmities, which can have no place in the perfect State that is to come. We ſhall not any more conſider the promiſes as objects of our faith, becauſe they will be performed, and Faith as the Apoſtle teaches us, will in that reſpect be aboliſhed. We ſhall no more conſider the predictions of things to come, in that quality or under that notion, becauſe we ſhall ſee the events of them accompliſhed, whereof the moſt part will eternally ſubſiſt before our eyes, and that which is at this time a prediction, will become a Hiſtory. In like manner, we ſhall no more conſider the Doctrines, that have particular reſpect to any difference of times, as things, the belief and aſſurance whereof is a means to bring us to the fruition of happineſs. For when we are in the enjoyment of the end, the means as ſuch, loſe their uſe and value. But nevertheleſs, both the Hiſtories appertaining to Religion, which at the preſent we Conſider as ſuch and the things contained in the Prophecies, to which we give the name of predictions, and the Doctrines which we apprehend as Eternal verities, and which change not their nature, with change of times, and that which is contained under the promiſes, and the reaſons of the inſtitution of Ceremonies, and Sacraments, will form, in the perfection in which we ſhall ſee them, Objects ſo noble and lovely, to be preſented to our underſtandings, and inſtructions ſo illuſtrious concerning the perfections of God, whereof I have ſpoken before, that we know not how to expreſs with what greedineſs our Souls will continually feed their thoughts on them; and we may not reckon what will be their emotions and tranſports then, by that ſluggiſhneſs and ſtupid negligence, wherewithal we behave our ſelves very often at preſent in the contemplation of theſe Divine Objects. The little knowledg that we have of their excellence, and the little vivacity of deſire, that is in our inward thoughts for things of this nature, is a cauſe that very few men apply themſelves unto them, and even of thoſe few, there are not any that have that taſte of them as they ought. We muſt meaſure and reckon them by the inclinations of Angels themſelves, who find in theſe Myſteries, although they be at this time but imperfectly revealed, ſo many beauties, depths, and wonders, that St. Peter repreſents them as bending, and inclining themſelves downwards, attentively to conſider them, and to endeavour to fathom them, as far as the light of Intelligences ſo excellent and perfect can attain. But if beſides this, you add to the conſideration of Religion in it ſelf, that of the images and types thereof, which God hath put in the conſtitution of the World, and the old Covenant, you will eaſily conceive that the ſearching out of the agreements that ought to be between the figures and the truths, is an employment in ſpeculations very profitable and agreeable to our minds. For we may not imagine, that ſo many lovely ſimilitudes, as are between the firſt Creation, and Redemption of the World, whereof the Apoſtle St. Paul only obſerves ſome few, nor that ſo many lovely things, as the ſhadows of the Old Teſtament do now cover, and whereof we ſhall have little or no knowledge, as long as the World endures, will remain Eternally buried in obſcurity. All the marvels which are unknown both in nature and in Religion, which notwithſtanding have been produced by the Divine wiſdom, to the end that underſtanding Creatures, might by them be raiſed to praiſe and adore it, ſhall one day be unfolded from the darkneſs in which they are, that they may ſerve the end and uſe to which they were intended. That cauſe to which they owe their Original is too wiſe to have them buried like Gold in mines ſo deep, that we ſhall never be able to fetch them thence. 'Tis neceſſary that the nature of things do open, if I may ſo expreſs it, its bowels and give us one day a view, and enjoyment of the ineſtimable treaſures which the hand of God hath hidden there.

Now the time that will be given us for this Divine employment with the other circumſtances that will accompany it, is very conſiderable. For 'tis certain, that to be profitably employed in the Contemplation of things, 'tis neceſſary that we be exempt from all incommodities from elſewhere. Becauſe the ſenſe of incommodity, carries away the mind from its Object and recalls it, however unwilling it be, to that which troubles it. Now we ſhall be there, both ſo far removed from all evils, and poſſeſt of ſo great an affluence of all ſorts of content, that there is not the leaſt reaſon in the World to fear, that any thing will divert (be it never ſo little) our Spirits, or hinder them from remaining fixed upon objects ſo agreeable and Divine. It is moreover certain, that to be imployed in the Contemplation of things with delight and pleaſure, 'tis neceſſary, that we have ſuch with whom we may Communicate the knowledg that we acquire, and the ſatisfaction that we derive from thence. Aſſuredly the moſt knowing man in the World, would loſe half the pleaſure that his knowledg gives him, if he had no man to whom he might impart any thing thereof. And that Roman that ſaid that he was never leſs alone then when alone, had the advantage of having a mind ſo great and ſo ſtrong (according to the opinion of Cicero) that he could content himſelf with his own Meditations, nevertheleſs 'twas the mind of a man which hath a natural and irreconcileable inconſiſtency with ſolitude. Add that although the Spirit or mind of man may in ſome manner be content with it ſelf, without needing the Converſation of any other, nevertheleſs it is naturally Communicative, and the more perfections, and advantages it poſſeſſeth in it ſelf, the more inclination it hath to diſperſe them. Now we ſhall be in the company of ſo many happy believers, and in a Converſation ſo continual and raviſhing, that we ſhall never want perſons to whom we may diſcover the thoughts of our minds, and who may diſcover theirs to us, to our common joy and conſolation. To conclude 'tis certain that to obtain knowledg ſufficient to correſpond to that happy condition that we ſhall poſſeſs, there will need a long time for the humane mind, which however excellent it be, is nevertheleſs always finite, and for that reaſon cannot receive the images of all in a moment, it muſt neceſſarily be that they enter there ſucceſſively, and one after the other. For there is none but God alone whoſe underſtanding is infinite, who ſees all at once, all ſorts of objects in an inſtant, and who perceives in that ſame inſtant; both their ſides, and their bottom, their Eſſence and their Properties, their Principal and their Dependances. Now for this we ſhall have an Eternity, ſo that it ſeems there will be more reaſon to fear, that objects may be wanting to our Meditation, than that time ſhould fail us for the gaining a perfect knowledg of them. And certainly this deſerves attentive Conſideration. For bleſſedneſs will conſiſt properly in the contentment that we take in the Operations of our faculties, and in great part contentment ariſes from this, that the Operation of the faculty is performed with nimbleneſs and vigour. For the objects which we conceive and lay hold on but languidly, do not as it were at all touch our underſtandings, nor ſtir up any Conſiderable emotion there, the force and vehemence of the action comes alſo in great degree from this, that the object appear new to us, and that by its Novelty it excite and awaken our minds, and enflame them with a deſire of underſtanding it. As ſoon as we know it, it ſeems that our minds languiſh a little concerning it, and according to the meaſure that we accuſtom our ſelves to ſee or conſider it, in the ſame meaſure ordinarily the ſatisfaction that at firſt we had therein, doth diminiſh: So that at laſt we leave it altogether, and ſearch out other objects, to ſerve as paſture to that greedineſs of knowledg, that is natural to our Souls. So that the time that we ſhall have to exerciſe our ſelves in this pleaſant employment being infinite, and the Objects of our contemplation being not ſo, it ſeems that there may be reaſon to fear, whether there will be always there, what will keep and preſerve our minds in this raiſed taſte and reliſh of their happineſs and joy.

Nevertheleſs if we conſider well what will be the nature of this contemplation, we ſhall eaſily free our ſelves of this fear and pain. If it be neceſſary that I ſerve my ſelf of School terms, this contemplation will have two acts, the one direct, which is carried directly to the object, which preſents it ſelf before our eyes; the other reflex, that is to ſay, that from the object makes reflexion upon the cauſe. For other is (for example) the motion by which our mind is carried towards ſome engine artificially compoſed, as is a watch, to conſider the wheels and ſprings thereof, and other that by which it turns it ſelf from the watch to the workman, to conſider that induſtry and dexterity wherewithal he compoſed that work. Now touching the object, if we imagine that Adam had remained in his integrity, and by conſequent had lived eternally, I ſay the ſole work of the world had been capable everlaſtingly of furniſhing matter to his ſpeculations. And when we ſhall have repreſented to our ſelves, how far he might have led his ratiocinations in Logick, Phyſicks, Metaphyſicks, Morality, Arithmetick, Geometry, Algebra, Aſtronomy, Opticks, and other Mathematical Sciences, in the natural Hiſtory of Animals, Fiſhes, Birds, Creeping things, Inſects, Plants, Metals, Minerals, their Qualities, Properties, and Powers, and then how far his underſtanding might have proceeded in the knowledg of Religion, ſuch as he might gather from the works of God, and was agreeable to the condition in which he then was, we ſhall find that there had been in all this, imployment for him, until, I know not how many, millions of ages. For men at preſent ſee nothing but the fringes of thoſe ſciences, and the ſuperficies or outſide of the wiſdom of God in the ſubjects that are explained in them. There is throughout them all ſuch knowledg to be enquired into and fathomed, that if our minds were capable of apprehending the latitude and extent thereof, there is none of us who would not remain ſwallowed up of deſpair ever to come, I will not ſay, to the end, but to the leaſt part of the conſiderations that may be made only on one of theſe Sciences. And it ſeems to me that he had good reaſon that ſaid, that all that we know compared with what we know not, and yet may be known, is as if we ſhould compare a little brook which is dryed, and drained during the heat of Summer, to the vaſt extent and depth of the Ocean it ſelf. And verily I believe that Geometry alone, to him that would follow it whither its figures and proportions would go, and Chymiſtry alone to him that would ſearch all its ſecrets, would be able to furniſh to the humane mind, wherewithal to employ it ſelf many hundreds of years. Now 'tis to be known that as the difficulties that are in things, and the labour that our underſtandings have experience of in Fathoming them, doth oblige us as much as we are able to make abridgment of Sciences, and to reſtrain our ſelves within the bounds, either of what we judge profitable, or of what we can attain, the facility that we ſhall there find in them, and the ſucceſs wherewithal weſhall apply our underſtanding to them, will cauſe us to extend them to that length that the deſire of knowledge will not terminate it ſelf, unleſs it be where the object of knowledg it ſelf determines. We are at this time like thoſe that Sail along by the borders, and which, by the fear that they have of Pirates and Tempeſts, do not put themſelves out upon the main Sea. Then there being nothing to fear in Voyages of the longeſt circuit, we Sail with aſſurance upon the deepeſt Gulphs, and in no wiſe fear any danger in diſcovering new Seas and unknown Lands. But what need is there of going farther than the objects that are continually expoſed to our ſenſes, to know how God and nature hath prepared matter for mens Meditation? There is in the production of the qualities of things that touch our ſenſes, and the images by the interpoſition whereof they do come thither, and in the manner after which our Noſtrils, our Taſte, our ears, and particularly our eyes do exerciſe their functions on them, ſo many Miracles, that the cuſtom of experiencing them, or deſpair of being able to Fathom them, hinders us from ſearching them, but if we had obtained only ſome little part of the knowledg of them, we ſhould be equally touched with the admiration of their beauty, and an aſtoniſhment at our former ignorance. Certainly thoſe that take ſome little notice of things, find matter of admiration, on which ſide ſoever they turn. And when I conſider, that as yet we know not, what is either the nature of the light that doth enlighten us, or that of fire that doth warm us, or that of the Air which we breath, and that ſome maintain that there are no ſuch things as Colours, and that 'tis the Earth that moves, and the Sun ſtands ſtill, by ſuch reaſons as 'tis the hardeſt thing in the World to confute them, I am almoſt ready to ſay, that we ſhall be long in the ſpaces of Eternity, before we ſhall exhauſt all that is found difficult in things, on which at preſent we ſcarcely form any at all. Now how will it be then when beſides the employment that the remembrance of the natural ſtate of the univerſe will give us. We ſhall moreover have it before our eyes in that ſupernatural ſtate without compariſon more rich and more glorious, and beſides that we ſhall have alſo ſo many Divine Myſteries in Religion to know and contemplate? Certainly when I ſet before my mind the beauties which we find in the truths of the Goſpel, and the admirable agreement of all thoſe truths among themſelves, the correſpondencies that are found between the old World and the New, whereof St. Paul hath given us notice, as I have ſaid above, the allegories that are found in the Hiſtories of Geneſis, whereof the birth of Iſaac, and Iſhmael, of Jacob, and Eſau is but a ſmall part, which we do but imperfectly underſtand; the Myſteries that are covered in the Hiſtory of the people of Iſrael, and in the inſtitution of their Ceremonies, whereof the Author of the Epiſtle to the Hebrews hath only ſhewed us a little part; the Viſions of the Prophets of the old Covenant, in Ezechiel, Daniel, Zachary, and many others whereof at preſent we ſcarce underſtand the leaſt fully and diſtinctly; and the Revelations of the Apocalypſe, which will never exactly be unfolded, unleſs it be after we ſhall have had a perfect knowledge of an infinite number of events which at this time we know not at all, or do not know how to apply to thoſe Myſteries whereof they are the Explication; my mind is ſwallowed in aſtoniſhment of that which we are ignorant of, and in the joy of the hope, that I have to ſee removed one day from before our eyes, the band that hides from us ſo many marvels. Add to this, that although it be true, that the Operations of our minds do become a little more languiſhing, when they apply themſelves to objects that are known already, ſo it is that it never almoſt happens, unleſs it be then, when the things that we Contemplate, are not in themſelves very excellent: But becauſe there are objects ſo excellently lovely and beautiful, that although we have ſeen them many times, and perfectly underſtand them, ſo it is that of it ſelf their excellency gives content and admiration, in as much as their beauty doth not diminiſh, by the knowledge that we have of them, we do not ceaſe to return often to the Contemplation of them, and find almoſt as much ſatisfaction at the laſt as at the firſt. And I imagine that if we could ſee the Sun near at hand, and obſerve all the marvels of his Body and his Light, Nevertheleſs we ſhould never diſtaſte it, and that if the novelty ſhould not draw us thither, the ſole magnificence of the object would be capable of fixing our eyes and thoughts ſteddily upon it. Therefore where there will be a marvellous variety of things, whereof every one will ſurpaſs all that can be moſt attractive and ſhining in the Sun, can it be feared, that there ſhould not be enough wherewith to content the activity of our mind to all Eternity?

As to what concerns the cauſe whence all theſe things proceed, when we ſhall come to make Reflexions on it, to admire the perfections thereof, according to the meaſure that we advance in the knowledge of its effects, we ſhall find it ſo infinite in all reſpects, that on which ſide ſoever we turn the eyes of our minds, we loſe our ſelves in the largeneſs of it. Shall we ſet our ſelves to conſider his goodneſs? There we cannot content our ſelves to admire, how God poſſeſſing in himſelf eternally his own felicity, and having no need of the Exiſtence of any thing: For his ſatisfaction, was notwithſtanding willing to give Being to the univerſe and man. Shall we caſt our eyes upon his Juſtice? We can never ſufficiently admire neither the invariable rectitude of its conduct in all things, nor the inexorable rigour of its ſeverity in the puniſhment of our ſins on his Son. Shall we affix our minds on the Conſideration of his power? The Teſtimonies, which the effects thereof that are before our eyes, give us, will indeed aſtoniſh us; But as much as the immenſity of the void Spaces above the Heavens, do exceed the extenſions of the Heaven of Heavens themſelves, ſo much ſhall we be raviſhed in admiration by knowing and underſtanding that this power of God, which might have filled theſe infinite ſpaces with thouſands and thouſands of worlds if he had pleaſed, exceeds that which was neceſſary to be diſplayed in the Creation and Reſtauration of the Heavens and the Earth. Shall we attempt to enter the wonders of his wiſdom? They are curioſities beyond all imaginations agreeable, But nevertheleſs inexplicable to all Eternity, and although we never wander, yet we ſhall never be able to get out of thoſe Labyrinths. Shall the Immenſity, the Eternity, the Simplicity of the nature of God be preſented to the Conſideration of our minds? There will be neither ſtrength nor ſubtilty of Spirit that can ever attain to a ſufficient Conception of them. And although our underſtandings be not repelled by the impoſſibility of ſucceſs, and do deſire to advance themſelves as much as may be, from day to day, and from much to more in the knowledge of theſe objects, notwithſtanding they will always ſee infinite ſpaces above their thoughts. Shall we call our minds from thence to the Contemplation of his mercy towards us? Theſe are Abyſſes that will never be ſounded, whoſe length and bredth, whoſe height and depth, will Eternally exceed all underſtanding and comprehenſion, after this manner; as the Eternity of our duration will conſiſt in this, that we ſhall never live ſo long above, but we muſt yet live there, and that the ages to come appear yet infinitely more long than thoſe which we ſhall have paſſed already: So will our knowledge, and Conceptions be infinite in this point, that the Eternally Flouriſhing beauty, and the Eternally inexhauſtible fertility of our Objects, will give us always new matter for Conſideration, ſo that the things that remain to be ſeen, will always appear to us as much and more worthy of our Contemplation, than thoſe that we ſhall have ſeen already. Imagine then a Knowing and Curious man to whom every wave of the Sea brings ſome very fine ſingularity, who at every ſtep that he makes upon the earth finds ſome Rarity among the Plants, and who at every time that he lifts his eyes towards the Heavens diſcovers ſome new Star. Suppoſe you that he conſtantly Recollect them without wearineſs, that he conſider them with underſtanding, the one after the other, and Contemplate them with admiration. Imagine you that he oft caſts his eyes upon the vaſt extent of the Ocean, from whence they come, then that he recal them to conſider in groſs the beauties of the earth which doth produce them, and afterwards that he paſs through in an inſtant, all the extent of the Heavens, where ſo many wonders are ſcattered. Give him friends with whom he may Communicate the content that he receives from thence, and receive from them the Communication of that which the Obſervations which they on their part have made, do give unto them. Suppoſe you alſo, that without ceaſing he always moves about the World, ſometimes along the banks of the Sea, ſometimes amidſt the Fields, always Contemplating, always Learning, and never ceaſing to Learn, always in the company of his Friends, without incommodity from the Air, without indiſpoſition of Body, without unquietneſs in his mind, without fear of any evil accident. And above all, imagine that without ceaſing he lifts up his heart to God, to admire and avow that his goodneſs is without bottom, his wiſdom inexpreſſible, and you will have formed, I know not what ſhadow, of that happineſs, the ſubſtance whereof, we ſhall poſſeſs in the Heavenly places.

Here were properly the place, to touch the queſtion, concerning the equality, or inequality of the glory of the Bleſſed; for as it is certain, that happineſs will univerſally fill all the powers, both of our ſouls and bodies, ſo it is not to be doubted, but that this plenitude of happineſs, muſt adopt it ſelf to the capacity of the faculties that do poſſeſs it, that it may be more or leſs great according as the faculties ſhall be more or leſs capable; ſo that the underſtanding being the moſt noble part of our Being, and by conſequence moſt capable of glory and happineſs, ſo that it ſeems indubitable, that although the other powers of our ſouls, and all the parts of our bodies, ſhall poſſeſs as much of it as they can contain, nevertheleſs, according to the proportion of its nature, and its greatneſs, our underſtanding will poſſeſs more of it; for 'tis here that the compariſon that we ordinarily make uſe of on this ſubject, muſt have place, that although diverſe Veſſels, that are plunged into a River at the ſame time, are all equally filled, in as much as there is not any one of them which receives not as much Water as the extent of its capacity will bear, nevertheleſs they receive it unequally, becauſe this extent of their capacity is not equal: ſuch therefore as is naturally the proportion of the excellency of the parts whereof we are compoſed among themſelves, ſuch without doubt muſt be that of the happineſs and glory which doth attend them; beſides, in a work ſo well compoſed as is man, and which will be in much better condition by the Reſurrection, the moſt excellent parts, and where the underſtanding reſides, do hold the government of the reſt, in ſuch manner that they depend upon it, every one in the degree of its ſubordination, from whence it comes to paſs, that not only the proportion of more and leſs, muſt be obſerved in what concerns their glorification in proportion to their natural excellency, but it even ſeems that the glory and happineſs of the underſtanding, is in ſome ſenſe the cauſe of that of all the other faculties; if therefore the glory of the underſtanding of every Believer be unequal, it will be alſo unequal in all that depends thereon. On the contrary, if the underſtanding of each Believer be equally glorified, it will follow thence in like manner that they will be alſo equal in the remainder of their happineſs. Now we ſee indeed a marvellous great difference between the quickneſs, the largeneſs and the vigour of ſpirit in men, ſuch as now we are: For there are ſome that we look on with ſome kind of admiration, and as perſons in whom it hath pleaſed God to ſhew what he can do if he pleaſes, they have ſo much both of lively and fruitful imagination, a vaſt and conſtant memory, ſubtil and curious fancies, reaſonings ſublime, vigorous, and full of light. Some others appear ſtupid and blockiſh, and as one would think, but little raiſed above the condition of beaſts themſelves. Among believing Chriſtians, it cannot be denied but that there are many, of whom we cannot ſpeak more advantageouſly, than by ſaying that they are indifferent: But that proceeds either from the variety of their Temperaments, and the Conſtitution of their Organs, or from the diverſity of their Exerciſes and Employments, or from the great difference that is put in the manner of their Inſtruction and Education, or chiefly from the differing manner after which it pleaſes God to deal with them, be it by the efficacy of his Providence, be it by the power of his Spirit of Wiſdom and Revelation; And all this ſeems a conſequence of Sin, and effect of that conduct which it hath pleaſed God to follow, as well in the Eſtabliſhment and Government of Kingdoms, as in the Conſtitution of his Church, and the Edification thereof: This notwithſtanding there is great probability that the Souls of men are well near all equal, and that if they had remained in their integrity, as all theſe differences had been neither equals nor expedients, ſo we had never ſeen ſo great an inequality among us: Therefore, when Sin ſhall be totally aboliſhed, and all variety of Temperaments, and Conformation of Organs done away, when the Faithful ſhall be eternally fixed on the ſame Occupations, and ſhall have perpetually the ſame Objects before their eyes, when there ſhall be nothing to divert them neither one nor other from being exerciſed without any intermiſſion in the contemplation of excellent things, and that God who is all in all ſhall fill them with the illuminations of his Spirit, it is difficult to conceive how ſome ſhall be more advanced than others in this Knowledge. Nevertheleſs it is not my intention to determine any thing concerning it in this place, and it is much more to the purpoſe to be exerciſed in embracing the Croſs of Chriſt, by which alone we have right to partake with him in the inheritance of the Heavens, than to buſie our ſelves in computing our good actions, or meaſuring the degrees of our virtues, that one day in the higheſt Heavens we may ſee, if our Rewards be proportionable unto them: it remains therefore that we explain in a few words what fruit the Contemplation of all theſe wonders will produce, towards what concerns our happineſs.

We have in us two Faculties abſolutely inſeparable, the Underſtanding and Will; and as to what concerns the Underſtanding, foraſmuch as its felicity conſiſts in its Perfection, and that its Perfection lies in knowledge, and a Perfection of what it knows, it cannot be filled with ſo many Divine Illuminations, as I have eſſaied to repreſent by my words, as if I ſhould have drawn the Sun with a Cool, but it muſt perceive it ſelf eternally happy, and taſte therein inexpreſſible pleaſure: They which think that the contentment that we take in ſeeing things, depends of this, that they excite the operation of our faculties, and that by the Operation of our faculties we perceive that we are, and that the perception of our own Being gives ſatisfaction and joy, joy indeed ſomething very conſiderable and very true: for Being, if you compoſe it with Not-Being, ſeems to be good in ſome kind infinite, the ſenſe of the enjoyment whereof, muſt give a great deal of content. Nevertheleſs, becauſe griefs alſo give us a ſenſe of our Being, 'tis neceſſary to add to this opinion, that the Objects whereupon we act, muſt have ſuch proportion with the faculties whoſe operations they do excite in us, that they do not at all offend them: otherwiſe inſtead of giving us pleaſure, they importune and trouble us. We may yet go a little farther, and ſay that excellent things being more active than others, do alſo more powerfully awaken our faculties, and excite our operations in ſuch manner that giving us more ſenſe of our Being than things common and ordinary do, they render the pleaſure that ariſeth from them proportionably more excellent and ſenſible. To conclude, it ſeems to me that as grief depends of this, that the thing which cauſes it tends to the deſtruction of the faculty, in which it produces this afflictive and troubleſom ſentiment, ſo the pleaſure and the joy that comes to us from the fruition of our Objects depends of this, that our faculties are perfected and raiſed to a more noble and advantageous condition by their preſence; for by reaſon that the faculty is deſigned unto certain operations, and that Operations are not performed without Objects, and by conſequence do not act at all, they remain imperfect, as Matter void and deſtitute of Form, which deſires ſome one that may fill it with extream greedineſs: according to the ſame meaſure therefore that the Object is excellent, encreaſes the perfection of that eſtate in which the faculty is placed, and by conſequent the pleaſure which is generated from the Perception of the Perfection of its Eſſence: as if the Matter whereof bodies are formed here below, had any knowledge of it ſelf, there is no doubt but it would receive incomparably leſs content to ſee it ſelf filled and poſſeſſed with the Form of a vile and contemptible Stone, than with that of a rich and precious Diamond; and of whatſoever Matter, Elementary, or Quint-eſſential the Heavens be made, I know not whether in that inſenſibility which is attributed to them, they do not experiment ſome pleaſing touch of joy, to ſee themſelves united to a Form ſo pure, ſo incorruptible and ſhining; our underſtandings therefore being ſo marvellouſly filled with the forms of ſo many excellent Objects, and becoming (if I may ſo ſay) one and the ſame thing with them by the power of Contemplation, it can neither be expreſſed nor conceived, what will be the greatneſs of their content and happineſs to ſee themſelves transformed into thoſe admirable Idea's wherewithal they will be enlightned, and into the Perfections of Jeſus Chriſt, and thoſe of God himſelf.

Concerning the Will; its happineſs conſiſts in loving things amiable, according to the knowledge that the Underſtanding hath of them, and in that which neceſſarily follows, the perception that it loves them: Not only for that we perceive our Being in perceiving that we love them, and that in the degree, that the things that we eſteem worthy of our love, are excellent, in the ſame they awaken this perception with much the greater efficacy: but alſo for this, that as the Underſtanding transforms it ſelf, in ſome manner into the nature of its Objects by Contemplation, the Will unites it ſelf ſo to his by the force of love, that it confounds it ſelf with them, and incorporates them with it ſelf. So that there being ſo many brave things in the world whoſe excellency and worth we ſhall perfectly underſtand, it cannot be, but that we muſt earneſtly love them, nor that according to the proportion of our love, we ſhould not have a ſenſe of pleaſure and joy. There is yet more; the nature of things that we love on Earth is ſuch, that there is nothing in them ſurely permanent; Be it therefore that they abſolutely ceaſe to be, or that they only ceaſe to be amiable, the fear of not loving them at ſome time or other, mingles it ſelf ordinarily with the affection that we bear them, and ſo holding our minds in ſuſpenſe, it weakens both our love and the exerciſe of it, and by conſequent ſo much diminiſh the content and joy thereof. And it hath been well ſaid by ſome, that this maxim, that we ought to love ſo as we may one day hate, ruins all friendſhip from bottom to top, it being impoſſible it ſhould ſubſiſt with thoughts as beſpatter the object, which at preſent we ought to love, with qualities worthy of hatred wherewith it may be poſſeſſed in the time to come. This is it that cauſes it to give us an averſion, whereas it ſhould attract our good will and affections. The love therefore that we ſhall have for ſo many brave Objects, as will be in the Heavens, will have this advantage which cannot be ſufficiently eſteemed, that never ſuffering any change, they will always be preſented to us, under one and the ſame Idea, and that being always conſidered by us under the ſame aſpect, they will enkindle in our hearts an affection, the pleaſant and agreeable flame whereof will endure eternally.

To Conclude, as it happens that there are two ſorts of things that we love. One whereof are inſenſible of our love, becauſe they are ſo in themſelves: The other have knowledge of our affection, and on their part correſpond unto it, the love that we have for the firſt, gives not a pleaſure, that comes near that of the love, that we have for the ſecond, then when we are aſſured that they love us reciprocally. And the reaſon thereof is two fold. The firſt is that the things that cannot love us reciprocally, however excellent they may otherwiſe be, are nevertheleſs void of underſtanding: thoſe that are capable of a true affection for us, are partakers of it. Now things endued with underſtanding, are infinitely better than thoſe that are not, if therefore the ſatisfaction that we receive, either from our contemplation, or from our love, encreaſeth, (as we have ſeen above) according to the proportion of the excellency of the object upon which our faculties diſplay and exerciſe themſelves; the love that we have for things endued with underſtanding, muſt infinitely over-weigh the other. The ſecond is, that as we love nothing earneſtly, which we do not value much, ſo we cannot perceive our ſelves loved, but we perceive our ſelves alſo valued and eſteemed by thoſe that love us. Now 'tis a thing ſupreamly ſweet and pleaſant, to be valued and eſteemed by thoſe that we believe do exactly know us, and which otherwiſe we know are themſelves to be valued and eſteemed in a Soveraign manner. For either they eſteem us for the ſake of our proper worth; as when we love our Friends for the ſake of their virtue. Or elſe they eſteem us for this, that although in our ſelves in compariſon of them, we be of no marvellous great price, ſo it is nevertheleſs that they have made us, and 'tis by them that we are; what we are. So we love our Children; ſo every underſtanding Cauſe loves the work that he hath produced with ſome Underſtanding and Art. The firſt is marvellouſly pleaſant: For if it be a thing agreeable to be, and to know that we are, how much more is it to poſſeſs a Being, accompanied with commendable qualities? The ſecond ought to be much more. For although we do not perceive our ſelves commendable in our ſelves 'tis no ſmall commendation to be dependances of a great Cauſe, and parts of a Noble Principle, from whom we are derived; Now in the Eſtate in which we ſhall be in the Kingdom of Heaven, we ſhall poſſeſs both all theſe degrees, and all theſe kinds of happineſs. For as we ſhall love both the Angels and the faithful, that ſhall there be partakers with us in one and the ſame glory, with tenderneſs unimaginable, ſo will they on their part love us ſo heartily, that they will perfectly correſpond to our affections. And in the ſame manner that we ſhall love them, as well with that kind of love wherewith we embrace our Friends, by reaſon of their Holineſs and virtue, which we ſhall ſee arrived at the higheſt pitch of its perfection, as with that kind of love wherewith we love our Brethren; For the ſake of the Communion we ſhall have with one and the ſame Heavenly Father. So, we do certainly know that we ſhall be perfectly loved of them, on the ſame conſiderations, becauſe our virtue and perfections will be the ſame with theirs, and we ſhall be equally the Sons of God. So that as by the love that we ſhall bear to them, we ſhall be ſo cloſely joined to them, that we ſhall have them perpetually in our minds, they will be joyned ſo cloſely to us by the affection wherewith they will embrace us that they will have us perpetually in theirs, and ſo our Souls ſhall be as it were melted and mingled together. And this will be wonderful in the vehemence and ſincerity of this love; that whereas 'tis impoſſible here below to have many ſuch Friends, for whom we have ſuch deep and great affection, there will be above in the Heavens Millions with whom we ſhall have theſe indiſſoluble Tyes and Obligations. For on one ſide, here are found but few, that upon Trial we have judged or can judge worthy of this degree of love; and on the other ſide our minds in this natural Conſtitution in which they are, cannot ſupply to ſo many Operations of ſo great and extraordinary vehemence. Whereas there we ſhall be fully aſſured of the excellency and merit of all our Objects, without any need of Tryal, and our minds having obtained by their glorification, a ſupernatural and extraordinary vigour, they will become as it were fruitful and inexhauſtible fountains of theſe kinds of operations, from whence love and kindneſs will run down not as little ſtreams or brooks, which preſently grow dry, but as floods abounding and remaining to eternal ages. Again as we ſhall love the Lord Jeſus, and the Heavenly Father, all, as much as the properties infinitely, and ſupremely amiable that are in them, ſhall be known by faculties ſuch as ours will be, that is to ſay, with the whole extent of the power of a reaſonable Creature raiſed to glory; in like manner they (both the one and the other) will love us all as much as ſuch Creatures can be loved, by thoſe that are wholly love. Inſomuch that although we do not find in our ſelves (to whatever perfection we do arrive) what may correſpond to the honour of ſo great love; Nevertheleſs we ſhall not ceaſe to eſteem our ſelves ſupremely happy in it, and to receive unſpeakable joy from it. For this Relation which we ſhall have with God of being his Children, and that which we ſhall have with Jeſus Chriſt of being his beloved Brethren, will certainly be ſufficient to give us eſteem and value, and to make us eternally the objects, not only of thoſe, which ſhall partake with us in the ſame Salvation, but the admiration of Angels themſelves. Behold, will they ſay, thoſe that were taken from the Earth, raiſed above the Heavens; thoſe that had deſerved Eternal confuſion, advanced to the top of glory and honour; thoſe that have deſerved to inhabite Hell with Devils, partaking Heaven with the Son of God: Thoſe that were ſometimes worthy, that God ſhould ſeparate them from his preſence Eternally, received into his own boſom, there to enjoy the Communion of his Holy Spirit, in Eternal life and glory. Now to him that ſhall have all the powers of his Soul filled with ſo great and perfect contentment; what can be wanting of a moſt perfect and Soveraign happineſs? Obſerve principally (as I have above repreſented it) that the Body ſhall become ſhining, incorruptible and immortal, and that the enjoyment of this happineſs will be given us in an Habitation Eternally glorious. For it is not for nothing that St. John repreſenting the Jeruſalem that is on high, ſaith that 'tis full of the glory of God, and that its light is more ſparkling than that of Pretious Stones. That the wall thereof is Jaſper, the buildings thereof of pure Gold, like unto tranſparent glaſs. The foundations thereof ſo many Quarries of Pretious Stones: That its twelve gates were twelve Pearls, its Streets paved with Gold, and that the Lord Almighty, and the Lamb that accompliſhed our Salvation, is the Temple thereof: That it hath no need of Sun nor Moon. For God enlightens it on all ſides, and the Lamb is the Torch which makes it ſparkle with an Eternal light. For although theſe terms be Prophetick and Myſterious, their ſenſe is nevertheleſs a repreſentation of a magnificence which cannot be expreſſed. And although it have a particular regard to the light of knowledge, and the perfect holineſs of the Church of God, nevertheleſs it includes the quality of its remaining happineſs, and the beauty of its Habitation. Now although it be not unprofitable thus to bring down (if I may ſo expreſs it) Heaven to Earth by our Meditation, and from thence to form ſome imperfect Idea thereof in our minds: 'Tis yet notwithſtanding incomparably more advantageous, to raiſe (as far as our infirmity will permit) Earth to Heaven, and even now to fix our hearts and affections on high, expecting that the Lord Jeſus will do us the favour, and beſtow on us the priviledge, really to contemplate there, what we do not yet ſee, but in the promiſes that he hath given us: to him with the Father and the Holy Spirit be glory, power, and dominion for ever and ever, Amen.

FINIS.
ERRATA.

PAge 3 l. 14 r. merry, l. 16 r. occurence, p 4 l. 1 r. of, p 5 l. 7 r. fails, l. 21 r. conſequence, p 6 l. 14 blot out forms, p 9 l. 22 for to r. ſo, p 14 l. 25 r. there, p 15 l. 4 r. that, l. 9 r. abſtractions. p 17 l. 1 r. thoſe, l. 28 r. on, p 18 l. 8 r. he, p 19 l. 22 r. how, p 21 l. 12 r. affixed, l. 22 r. retained, p 22 l. 28 r. Spirits, p 26 l. 8 r. this, p 30 l. 27 r. therein, p 31 l. 9 r. ſo, p 33 l. 27 r. Chriſt, p 35 l. 13 r. buried, l 16 r. ſo, p 39 l. 20 r. Orpheus, p 52 l. 10 r. entred, p 59 l. 3 r. it, p 75 l. 9 r. may, p 81 l. 12 r. there, p 83 l. 21 r. conſiſts, p 85 l. 4 r. them not, p 97 l. 27 r. already, p 109 l. 12 r. of, r. All l. 15 blot out now, p. 111 l. 8 r. love, p 114 l. 3 r. ſo, 122 l. 14 r. raiſed, p 123 l. 1 blot out of, p 126 l. 23 r. precedent, p 131 l. 15 r from, p 147 l. 11 r. then, p 148 l. 22 r. wraps, p 150 l. 20 r. will appear, p 153 l. 8 r, imbued, p 157 l. 15 r. means, l. 16 r. Brethren, p 163 l. 3 r. Calvin, p 165 l. 23 r. Flaminius. And Alſo, p 166 l. 6, and p 170 l. 12 r. and Prophets.