MAN'S LAST END, THE GLORIOUS VISION AND FRVITION OF GOD. By Richard Sheldon Doctor in Divinity, one of his Majesty's Chaplains. 1 joh. 3. 2. We know that when he shall appear we shall be like him, for we shall see him as he is. LONDON. Printed by WILLIAM JONES dwelling in Red-crosse-streete, 1634. TO THE KING'S MOST EXCELLENT MAJESTY. DREAD Sovereign, Sacred and divine is Royal MAJESTY, and it is the glory thereof to protect sacred things. This my Meditation upon Heaven's Loadstone, the glorious vision & fruition of God, though in respect of the author and the style, it may seem unworthy of your Majesty's judicious eye; yet in regard it is in itself asubiect most sacred, and sacredly handled (agreeing to the rule of holy faith) I humbly presume to crave from your Majesty both pr●●ection, and gracious acceptance of it; which my mind presumes, I shall most assuredly have: Protection, because I humbly crave it, from the Defender of that faith, the happy end and fruit whereof, is the glorious vision and fruition of God: Gracious acceptance, because it cannot but be a subject most acceptable to your religious and pious mind, which (like that of Moses) is daily looking on this most glorious reward. For this (to the joy of your people, and for the example of all greatness) Comes testified & confirmed, both by your Majesty's reverend attention to the word Read or Preached; fervent and intentive devotion to God's praises (in prayers) celebrated; but especially by your Majesty's daily often times of prayers. O that the whole Britaine-Orbe, at least the whole Tribe of Levy therein, were composed and ordered, according to this your Majesty's example. Go on glorious Prince, & let not your Hand cease to protect & enlarge the virgine-faith which ye profess, to raise up despised Discipline, (for the glory of our Church), to maintain justice and judgement, and with Clemency to establish your Throne. And that glorious God whom ye serve with fear & trembling, shall, and will in the end, bid you enter into that his own joy, the glorious vision and fruition of himself. Amen. Your most Excellent Majesties loyal subject and servant, Richard Sheldon. To the Religious Reader. CHristian Reader whosoever thou art, into whose hands this Treatise may come; I advise thee that howsoever this diamond of thy felicity come thus rudely (yet clearly and truly) presented unto thee, thou make such good use of this and the like, that thou mayest happily in the end enjoy the glory itself. Meditating hereon thou wilt easily see how degenerate thou art from thy own Original dignity, if by the contagion of unrepented sin, thou deprive thyself of that gem which God hath prepared for thee, and all those that fear him, and love his coming. Had the natural Sages of the world known this end of man, whereas some of them, as the Grecians called him a little world, an Earthly God: Others, as the Egyptians and their Trismegistus, the miracle of the world, they would in respect of the glory expected and to be revealed, have termed him the miracle of heaven, a glorious companion by grace, of majesty itself, thus entering into, and diving into, the Lords own joy itself. But whence hath man this, but from the free grace of the Father? By whom hath he this, but by the humble obedience of the Son to the Father? By what, all this? but by obedient faith in the Saviour; The first is the fountain; the second, is the way and mean of this glory: the third is the condition without which, this glory is not obtained. O then having found this most precious diamond, and from whom it is; God the Father: By whom it is; Christ jesus the Son: for whom it is: the faithful and loving believers. Press thou on towards the mark, for the price of this high calling of God in Christ jesus, the glorious vision and fruition of God himself. AMEN. Thine in CHRIST JESUS, RICHARD SHELDON. THE CONTENTS OF THE BOOK. Section 1. Sheweth jointly wherein the nature and condition of an end and last end may consist. Sect. 2. Wherein is jointly showed by sundry arguments and clear demonstrations, that the object of humane felicity or last end of man, cannot be riches, pleasures, nor honour; taken severally, or jointly. pag. 9 Sect. 3. Showing that God only is the last end of man, and his final happiness. pag. 18. Sect. 4. God being the object of man's happiness, and his last end, it is showed by what union, he is knit, and united to the Soul, and thereby the Soul made happy. pag. 25. Sect. 5. Wherein is more particularly handled, in what action, or actions, the last happiness of man, doth specially consist. pag. 50. Sect. 6, Contains certain observations, touching the glorified bodies of the beatified and their glorious qualities. pag. 63. Sect. 7. Wherein is briefly and in general laid down the means and way, whereby eternal happiness is to be attained. pag. 92. MAN'S LAST END, THE GLORIOUS VISION AND FRVITION OF GOD. First Section, showing jointly wherein the nature and condition of an end and last end may consist. THE nature and essence of an end in general, is to be that for which another thing is intended, as a means to attain the same end. Or Wherein the nature of an end doth 〈◊〉 〈◊〉. thus, An end, is that which moveth to motion or action: which respect and formality of an end, in the last end requires further, that it be that for which all other things are intended, and it not for any one of them singly taken, no, nor for all of them taken together and unitedly: Whence from by inevitable consequence it followeth, that the last end of man is, that to which all the actions of man, yea man himself is to be referred; as being that, by which and in which, his full rest and last perfection is intended. Herehence it also followeth most clearly; first, that the last end of man, must needs be fare better than man, and all that is in man; as being that which must give full perfection and rest to man, and all that is in man. The end final is ever better than that which is for the end; the house is better than the lime, timber and stone, which are for the house; and man better than the house, for whose use the house is, so the end of man better than man, Secondly, the last end of man must be such as doth fully satiate and quiet all the desires of man; for that is the last end of every thing, which when it is had, giveth perfect rest and repose. Austin, Truly we say that to be the last end of man, not wherewith he is so consumed as that he ceaseth to be, but that wherewith he is so perfited that he may fully and perfectly be; By which it may appear, that the inordinate love of man's own self, is farthest off, from being the last end of a man's own self; for an inordinate mind is ever a punishment and affliction to itself. In Augustine's phrase; God hath made us for himself, and unquiet is man's heart until it attain him. This nature of an end thus briefly laid open, two things will clearly appear, The first, that man in all his actions Man hath an end in all his actions. hath some special end, again, that of himself and all his actions he hath a last and total end. Concerning the first, that man hath an end in all his actions, what man that hath the least spaeke of humane knowledge in him is not persuaded? yea more; who hath arightly thought of man and all other earthly creatures, can otherwise think, but that man, only man, doth present unto himself some special end in all his actions; yea a last end, for which and the consecution of which, he doth and intends all he either doth or intendeth. Senseless creatures, work not otherwise too and for their ends, but for that without all sense or knowledge, they by a natural poise bend and are inclined to their ends. Sensitive creatures work too and for their ends, though not known to them under the formality of an end, yet apprehended by them as the thing unto which for their rest and perfection their nature doth incline them, so that they are rather driven and enforced by a natural propension then moved by apprehension and cogitation. This truth if daily experience did not make manifest, yet clear reason doth evince it; for there is not any creature whether sensitive or senseless which hath not some inclination and proportion whereby it is weighed to some special good; which good being that for the attaining whereof it is inclined, we must and do call the same an end, either partial or total. And although all sensitive and senseless creatures have one and the same last remote end, not known to themselves, but intended by God, who hath made all things for himself, yet their Fro. 16. ● special and peculiarends, are several and distinguished; being no other than a natural conservation or enlarging of themselves: A very perfect pattern of that inordinate love, (the very stones and mortar wherewith the tower of Babel to the contempt of God is built) which every inordinate man hath of himself: for as the sensitive creature hath no other end than by satisfying his lust to conserve itself, so the inordinate man hath no other end, but the self content and fruition of himself; he refers all things, yea God himself and his religion (as much as may lie in his power) to himself and for his own content; which is the greatest iniquity, to use the things which ought to be enjoyed, and to enjoy those things, which ought only to be used. And although these brutish sensitive and Animal men have no other end of themselves but themselves, Lovers of themselves more than of God, yet God ordeines 2 Tim. 3. 2. Pro. 16. 4. jer. 46. 11. them to another end, the evil day, the day of anger and of slaughter. It being thus apparent, that sensitive unreasonable senseless and inanimate creatures, have their several inclinations, either innate or upon apprehension, by which they are urgently and necessarily carried to their several ends; more apparent it must be, that man in such his actions as are humane, is swayed in and unto them all, upon the apprehension of some good by him intended and prosecuted, wherein the formality and nature of an end doth properly consist. And we must not only think, that man in his several particular actions, hath some particular good things after which he aimerh as the ends of the same, but we are further to understand, that every man hath some total complete last end, both of himself, and all his actions, in things which are ordained one for another, as are the actions of man, every man; there cannot be process into an infinity; In causes final, or ends, there cannot be progress infinite, say the Schools, and the reason is manifest; for an end, is not an end but as it moveth: now if there were an infinity in the ends, there could be no moving nor motion at all; for that is infinite which never can be passed over, nor moved unto, either in finite time or by a finite cause: And again, second causes move not unless they be moved; but over an infinite distance there is no moving; so than if there were an infinite progress in causes final, there could be no moving at all, and therefore of necessity it must be granted, that man hath How every man intendeth some end. some last total complete end, to which he ordaineth himself and all his actions. Only it is to be observed, that every man doth so ordain himself and his actions to some last full end, either vainly, interpretatively, and by vain imagination, or else, truly, and deliberately by set resolution. I said vainly and interpretatively, vainly, thereby to design the impious and ungodly, who upon vain imaginations, do presett unto themselves some vain fading object, as their end and last happiness; I said interpretatively, for how soever the wicked and ungodly, Psal. 1. whose thoughts and affections are scattered, as dust before the wind, do in words pretend God, to be their last end, yet seeing they vainly solace themselves in the fruition of the creature, contrary to the will of God; and thereby commit wilful sin (which is a separation wall betwixt God and Isa. 59▪ themselves) they are interpreted to make the creature and not the creator their last end; and accordingly their God is said to be their belly, their Phi. 3. 19 Col. 3. 4. Luc. 12. 19 gold their idol, their store houses and barns the centres of their rest and repose; by which means (what soever else they may presume or pretend) they are for all eternity, to be separated from God. Again I said (vainly) for how vain is it for By vain imagination. any man to make that his last end, which ought not to be any end at all, or that to be last end of man (to weet, delightful sin) the end whereof is hell and destruction; for the wages of sin is Rom. 6. death, death eternal. O, how vainly then walk sinners in the vanity of their sense; having their Eples. 4. 18. understandings obscured through the blindness of their hearts, which is in them. Excellently saith the Apostle, that the understanding is obscured, through the blindness of the heart; for so blind are they that though they love sin immoderately, yet they presume that they serve God obsequiously, O the lamentable (yet unlamented) blindness of wilful sinners! O the fearful severity of God, thus chastening presumption! Austen fitly to this purpose, If any robbing, should In Psa. 17. thereby in the very act lose his sight, every man would say that God's judgement was present: but having lost the eyes of our minds, we think God to be both sparing Indg. 16. 27. and indulgent. Samson could not be brought to grind in the mill before his eyes were plucked out; so, so, neither could the Devil draw men to so servile a bondage of sin, to place happiness in that which inevitably leadeth to death and destruction, unless he had first deprived him of the light of his mind. I said above that the last end in some is truly, directly and deliberately intended; to show the very manner, how the true servants of God do preset and prefix unto themselves God and his glory for the last total and complete end of themselves, and all their actions, that whether they eat or drink, or what else soever 1 Cor. 10. 32. they do in word or work, they do all to the glory of God, always and in all things giving thanks to God Col. 3. 17. and the Father by jesus Christ. But I must not on to fast, and involve this truth with obscurity; I repeat again these words Truly, directly and deliberately, Sap. 7. 5. Truly for that into feigned souls and deceitful minds, wisdom will not enter, but only unto such as think of God in goodness, and in the sincerity of their heart do seek him. Directly, to show that the Archer aimeth not more directly at the white in the shooting, than the servant of God doth look on God in working. To him his soul walketh, on him his soul waiteth, after him his soul thirsteth, Psal. ●3. ●. ●▪ yea to him both soul and flesh is manifestly fastened and fixed. I say deliberately, to show, that the soul not only upon a first motion and as it were by an impetuosity of sanctified nature, is bend and inclined to God, but that upon clear consideration he doth most fervently pursue and intent after God, only God. That of the Schools is most true: The causality of the end is the reason of all, because the first that moveth and the mover of all other causes; So in God, so in all intelligent creatures, the end prefixed moves all: which end in God (though without himself he ordained one thing for another; Grace for Glory, damnation for sin, (only sin) is no other than himself, his own glory; moving himself to do all things for the same. In like sort, the end is that, which first moveth in all intelligent creatures; how then can it be, but that the end is truly, directly & deliberately intended? whenas for the attaining of it all other things are intended, it being the good one that guides and directs all. Again, say the Schools and truly, The end is pursued without measure, but those things which are for the end, according as the further and conduce unto the end; how then shall not the last end be pursued directly and deliberately, yea with a Mat. 22. 33. sweet kind of impetuossity and violence of Grace, with the whole heart, all the soul, with the whole mind, and with all the strength of him, who arightly apprehends the end. This David feelingly professes Psal. 42. 1. when as he thus breathes out. Even as the Hart panteth after the fountains of waters, so my soul thirsteth and longeth after thee O my God. Herehence it is, that in so much every thing is the more perfect, in how much it is more efficaciously ordered and directed to the end: and that as in natural motions, the nearer the end the swifter the motions are, so in motions of grace and supernal, the nearer to God, the swifter and the more sweetly violent and efficacious the motions are. So, so the soul which living only desireth God, delighted Psal. 73. 25. on God, dying and parting from the body, longeth and panteth only after God, nothing but God. Yet again saith the Schools, and truly: That all things which (as means) are for, and conduce to the end, are not intended nor prosecuted but out of a deliberate and full intention of the end. So then in man there can be no deliberate actions but such as are intended either for the true and happy end of all, God; or else for such imagined and supposed ends which the corruption of man presets unto himself. Austen excellently; That is the end of all our good, for which all other things are loved, and it for itself. Thus have we shown (though briefly, yet sufficiently) that man, every man hath not only in all his several and particular actions some special private ends, but further also, that man, every man hath some complete and final end both of himself and of all his actions: But what is the last end of man? THE SECOND SECTION. Wherein is jointly showed by sundry arguments and clear demonstrations, that the object of humane felicity or last end of man, cannot be riches, pleasures nor honours; taken severally, or jointly. THough common experience excludes from being the object of humane felicity or last end of man, that three headed monster, concupiscence 1 joh. 2. 16. of the flesh, lust of the eyes, and pride of life, (jointly or severally taken) wherein the Apostle confines, all that is excellent, delightful, or profitable in the world; yet by way of prelude to our following discourse, I have thought good to add a few moral reasons and demonstrations eight in a perfect number, that these three which are (formally or reductively) all that is excellent, pleasant or profitable in the world, whether taken unitedly together, or apart, are not the last end of man or the object of his felicity, for which 1 Reason. purpose I argue thus first: The object of man's felicity, or last end of man, must, in respect of that which is chief in man (to weet, the soul of man) be so perfect that it must give full content The last end of man must give full content to man. and rest thereunto; that is, to man as man; But out alas! who ever, (whose soul hath been endowed with least spark of wisdom) hath found full content in riches, honour or pleasures; against which Solomon the wisest amongst all the wise, exclaims; O the vanity of vanities and all vanity. Ecl. 1. Yea so contrary is the operation of these to the wisdom of the soul, that to surfeit with these, is to pi●e in reason, to languish in piety, and Eph. 4. 18. with deepest ignorance to have the soul obscured and darkened. And surely by these * Occasionaly the God of this world doth blind the hearts of such as do perish. And in this respect, is Sa●han called God 2 Cor. 4. 4. of this world; b●cause by these three (as it were the life and marrow of the world) (pride, riches, pleasures, glory, etc.) He hath abusively rule and reigneth over the children of misbelief and disohedience. Secondly: the last end or felicity of man, must Second reason be so good, that no man may use the same ill; but these both jointly and severally taken; are such as by the possessiones of them, may be used so ill, that for the abusing of them, they may with the reprobate glutton perish eternally; yea they are so Luk. 16. 15. fit and apt to be ill used, that they carry with them a cross bar of difficulty, if (not of impossibility,) of being well used, or that salvation may be obtained by the posessioners of them; for so we are to understand that of the Son of God; It Mat. 19 14. is easier for a Camel, to pass through the eye of a needle, than for a rich man, to enter into the Kingdom of Heaven. Some of the wiser Ancients, to express the difficulty, which pleasures, honour, and riches, do bring against the exercise of virtue, have feigned a Virgin (by name Aclanta) of such admirable beauty, that the Worthies of that time, were all enamoured with the love of her: but as her beauty was surpassing great, so was her swiftness in running fare greater, so that in running she could not be overtaken, by any of the Valiants of those times; though she had often proffered herself to be his, who in running could out go her: At last, one Hippomenes, presents himself unto her, who that the better he might obtain his purpose, in out running the fair Aclanta, had secretly provided three balls of gold, the which, one after one, as they were in their course of running, he casts before her; for the taking up of which the beautiful maid makes such stays and so many stops, that she was outrun by Hippomenes, and so was obtained of him. Now who is this fair Atlanta, but the soul of man, adorned with sundry heavenly graces? whose power (by grace,) was to have not sinned, but to have stood and continued in grace; had she not been overtaken and over prised, in the course of her obedience, by the infernal H●ppomenes; First apple of Pleasures; the forbidden fruit: the 2 of pride you shall be like God: the 3 of Covetousness, knowing good and evil. Gen: 3▪ 4. 5. who, casting before her, the three b●lls of riches, pleasures, and honour's, letted her from the attaining of that glory, and happiness for which she was made and designed. Thus are riches eagerly desired, and heaped up for the hurt of the possessioner; So are honours, the bellowes of Satan, blowing up the fire of arrogancy; So are pleasures, the snares and gives of Satan, wherewith he leads sensual minds, captives to that place of torments, where such a measure of torments shall be given according as the guilty shall be found, to have exceeded in the riot of their pleasures. The third reason I frame thus. The happiness Third reason. of man, must be such that as no man can use it ill, so must it not have any evil unavoidable accompanying and adjoined with it. But what sweet, profitable or glorious thing is there in the world, which hath not ever, some evil either, of bitterness, or disproffit, or dishonour, or infirmity of the body, or anxiety of the mind, intermixed therewith? that whosoever shall set his soul, upon any thing, or all the things that are in this world, he cannot but be thought to have received his soul in vain, & resting upon vanity, what happiness for such a soul, to have gained the world, if Mat. 16. 26. it perish with the world? and what a felicity to have gained the world, when as all that is in the world is but a puff of vanity? Seneca very excellently, O how ridiculous is the bounds of mortal men? it is but a point, which with sword and fire, is divided into so many nations; above there are infinite spaces, into the possession whereof the soul may be admitted. Fourthly, I argue thus; The last end of man, Fourth reason. (because the last, and because of man, who in his soul is immortal, and never dieth) must be also immortal, never dye nor fade away; but who seethe not, by daily experience, that of the beloved Apostle to be most true: The world and the lust 1 joh. 2. 17. thereof passeth away? If then that be true (as it is most true) that, that cannot be true happiness, the eternity whereof is not certain; then assuredly, that cannot be the matter and object of true happiness, whose instability, and daily mutability is most certain. Solomon having had a full taste (even to satiety) of all the glorious delicacyes of the world, cries out with a most humble note and loud cry, O the vanity of vanities; and all things vanity; O the vanity of vanities! Vanity then, and most vain, should the last end of man than be, if placed in such vanities of honours, riches, or pleasures. Fifthly, the last end natural of man, is that Fifth reason. whereunto by God (as Author of nature) he is ordained; the last end supernatural, is that whereunto God (as the Author of Grace) hath designed and ordained him: But clear it is, and it needs no proof, that all the good terrene things of the world, cannot be the end supernatural, for which man was made; and as easily it is showed, that they cannot be the end natural of man; for as it hath been already proved, they let and hinder man, from the atcheiving of his supernatural ends: But as Grace, hurts not, but perfects nature; so nature, as nature (though as vitiated it hinders) hinders not Grace, but being elevated and renewed by Grace, is by Grace made able to be concurrent with Grace. O with how few things is nature ordinate content! Socrates the wise and temperate, observing the superfluity of humane cares, cries out, O how many things are there which I do not want! Again, do we not see, that honours, riches, especially pleasures, are very frequently attendant upon those, in whom nature is rather destroyed and corrupted, than in part impaired or diminished? Of such manner of men the Apostle jude very fi●ly: That in those things which they naturally know, jud. epist v. 10 (not as man but as brute beasts) in them they are corrupted. It is true, that as God often favours the famous in giving them wealth, so sin for most part infatuates where God giveth wealth, so that the wealthy as they often glory inordinately in honour; so they surfeit immoderately in Pleasures. And where are the persons that do not so? Let the jovinianists of latter times be an example for all. And who observes not; that this tends not to the perfection but to the corruption of nature? Sixtly, the last end of man must be immediately Sixth reason. attained, possessed, enjoyed by the best and chiefest actions, which are in man, to weet, the actions of the chiefest powers, and faculties of the soul; the will, and understanding. But riches, pleasures, honour, fame glory, are immediately apprehended, felt, and enjoyed, by the outward senses of man; and do only appertain to the soul, by the way of approvance or rejection; for the good and useful service of her body, and sensual parts; for the soul, being spiritual and immaterial, cannot have, or receive any immediate impressions, from things corporal, and material. Which being so, and most clearly so; how idle were it, in these corporal and material things, to place the last end of man, and to make them, the object of his happiness and felicity? Seventhly, as the chiefest actions of the soul, Seventh reason must be the immediate apprehension, possession, and fruition, of those things, which must be the The last end of man must be the chiefest good that man can attain unto. last end of man; so the chiefest good and best thing which the soul, can attain unto by knowledge; can embrace by love; can enjoy by delight; must be his last end and the object of his happiness & felicity. Now to think of any other thing for this purpose besides God, were the greatest dotage, that might be imagined: For, not speaking only of things sublunary, but even the celestial Gen. 1. 17. themselves; what are they all, but either images (as men and Angels) or footings, or shadows of Psa. 19 the creator himself, as all other creatures are? And what a vanity were it, to think, that the Image of the Creator, should have for the object of her happiness and last end, those things, which are only as footings or dark foot impressions of the Creator? Or how vain to think, that those things which are made for the use and service of man (as all terrene things were) should be the end of man? Sweetly was this understood by most Intelligent David, who balancing all things that were in the heavens above, or on the earth below; cries out, What is there for me in heaven? Psal 73. And besides thee what would I upon earth, the Gen. 2. 9 Psa. 23. 25. 26 God of my heart, and portion for ever? As if he should have said, O thou my God, thou, thou that A most divine elevation of David's spirit. art my ever and last end; the very joy and happiness of my hart; how glorious thou in the heavens above? and what happiness is there provided for me in thee? above? how then may I, or can I, take full content or delight in any thing that is here below? Basill elegantly, compares them, that fix their hearts upon any earthly good thing whatsoever, (appretiating them before God) to him, who hearing some exquisite and most divine Doctor, preaching, or teaching out of a chair▪ standing in the Sun, should (neglecting both the Teacher, his words, and gestures) attend and observe only the shadow of the teacher, and such several motions, or gestures, as are represented thereby; So he very excellently, accounting all the best, and good creatures of God (being compared to God,) to be no more, nor better (indeed they are not somuch) than the shadow of the teacher, and his gestures, (represented therein) are, being compared to the Teacher himself, and unto his actions of life. Eightly, and lastly, as the understanding of Eight reason. man, is by nature apt, and hath an apprehensive power to apprehend all that is cognoscible, or may God only can be the full object of man's knowledge and love. be known or understood, under the condition of truth; so the will of man, (whose proper object is good) as by nature it embraceth nothing but what is good, or under the appearance of good; so it hath a propension and inclination, to pursue all good, either to be attained dispersedly in several creatures; or in some one fountain and root of all goodness: which inclinations, both of the will and understanding, unless they be fully satisfied and quieted, by that chiefest good, and purest truth (which is, and are the last end, and object of their happiness) they shall never be found, truly to have attained their last end and final happiness. But if we consider, the most glorious, of God's creatures; in no one; no, in no one million of them, can be found, all that may be understood by the understanding; or be desired and embraced by the will; and consequently, no one of them; nor no infinite multitude of them together, can be the full object of man's last end, and happiness: no; God, God alone is this purest truth, and chiefest good, the full and complete object, both of the wills and understandings, of all his Intelligent creatures; who being presented to the beautified Souls, enabled with the light of glory, to see him as he is in himself, even face to face; how unenarrable, unspeakable and incomprehensible, is the joy of such Souls, so intuitively beholding? so joyously possessing of their God, and most sweetly delighting in their God? Of this Ambrose sweetly; What good better than this good, What felicity greater than this, to live to God, in God, and to live of God? Bernard like himself divinely: Barnard se●m, 31 in Canti●a. To whom God appeareth, they will see nothing more desiredly; nor can see nothing more delightfully: when then, will either desire of seeing loath, or sweetness withdraw herself, or truth deceive, or eternity fa●le, to whom, opportunity of seeing, and a will to see is granted for ever and ever? how then shall their felicity not be full? for nothing is either wanting to them, that always see, or is tedious to them, who have a desire always to see: but this vision is not of this present life, but is reserved for the last end of man. THIRD SECTION. Showing that God only is the last end of man, and his final happiness. When I think of that precept of God, known by the law of nature, directed by the law of Moses, renewed in the law of grace; Thou shalt love the Lord thy God with all thy heart, Deut. 6. 5. with all thy soul, with all thy strength, and with all thy mind, I cannot but make a speedy resolution, Mat. 22. 37. who, and what is the last end of man's heart, his soul, his strength, and his mind; for if God be to be beloved with the whole heart, soul, mind, and strength of man, it were a vanity and a dotage, to ●●●ke any other last end for man then God. Nay love, as saith Austen (very excellently) Is my weight and poise, with it, and by it I am carried whither to soever I am carried. A total and complete love then of the whole heart, Soul, and mind, of man, and all that is in man, cannot other whither carry him, or lead him, then to that which is the very centre of his rest, and happiness. Thou fast made us O Lord for thee, and unquiet is our heart till it come to thee: and Boetius very fitly: We must of necessity confess, that God is the very blessedness of man. But when we affirm, that God is the last end of man and his final happiness, we must for the clearer understanding of the same, distinguish thus: the last end of man and his happiness, may be A necessary distinction. considered in two sorts; either the last end (which) or the last end (wherewith;) or thus in other terms; the objective beatitude of man, or the formal beatitude of man. I explain myself: The end, (which) is that, which is the very thing, where in the soul of man, doth finally rest, and eternally joy itself: the end (wherewith) are the chiefest action or actions; operation or operations of the soul, wherewith the end attained is enjoyed, and possessed: In like sort, the objective beatitude, is the very object, whereon these chief actions are exercised, which the Soul seeing and enjoying, is thereby made happy; Beatitude formal, is the very seeing, enjoying and possessing of this object. We may take some familiar examples hereof; To the avaricious Person (who should indeed have only God for his lot and portion) his end, which is his Money, and whatsoever else, is for Money estimable; his end (wherewith) is his base whoording up, increasing, and possession of the same: The Intemperate man's end (which is every voluptuous thing,) he takes pleasure in his end (wherewith) is his solace, pleasure, and delight which he takes therein even so the last end of man (wherewith) is the adeption and fruition of God; the end (which) is God himself, so enjoyed and possessed. It is true, that God who is his own end essentially, God happy by himself. both objective and formal; is not happy by any any thing that is without himself, or that is dependently of himself, but as he is essentially his own existence and being, so is he essentially his own happy being: Austen excellently; what soever is in God, is God, there is no accidental compaction or composition; So than God being happy in himself, and by himself; himself is both the object of his happiness, and his own formal happiness. But creatures intelligent, to weet, men and Angels, having not an infinite and essential happiness, but a happiness only by participation, can have the same by no other means, nor ways, then by some limited operations, and actions of their intellectual parts, understanding and will; which actions and operations must needs have some happy and singular object, wherein and whereon they are conversant and exercised; which object also must or can, fully satiate, content, and glad the soul; which that it is God, the one only, chief, and infinite good of the soul, is so clear and evident, that it were dotage to stand long in the proof of the same. And though it be most clear, that God, only God, is this last object, which only must and can give happiness Rom. 1. 11. unto the Soul, yet so obscured are the hearts of some foolish men, that though they cannot say in their hearts there is no God, yet they say that God is not the last end of their souls, nor the object of their happiness. But O that they would consider, and seriously ponder in their souls, oh, how easily should they find in God all reasons, that might move them to take him, and to embrace him only for their last end; and the total object of their happiness? Where there is an infinite pile of wood kindled, it cannot be but the fire kindled may burn for an infinite time, and without end; how then shall not the soul infinitely, and for ever In God is all that is to be beloved. burn with love; and joy itself with delight; which hath God (in whom there is an infinite abyss of goodness, power, Majesty, beauty) for her present and happy object? O thou soul. Whosoevers thou art, and wheresoever thou art; O that thou wouldst seriously consider, this thy last and best good, the very place and centre of thy sefe; consider seriously, whether there can be any perfect happy place of rest for thyself besides Gen. 1. 27. God? Art not thou made to the Image and likeness of God? Then thy essential and total dependency is from God, than thy total inclination and propension ought only to be to God; Inquire into thy soul and ask whose Image it is, whose inscription is ingraved therein? And thou shalt find that it is only God, it is only he that hath marked thee, and signed thee for himself yea immediately for himself. O the honours of intelligent creatures, by their institution to have God only God, for their last, and immediate end, wherewith they must be eternally conversant; and to have him for the full and complete object of their happiness, in the contemplation of whose beauty they must be eternally exercised. O the best of all best parts; for by participation, it is the Mat. 25. 27. Luk. 10. 42. Psa. 73 26 very joy of the Lord himself; O choose this thou my soul, it shall never be taken from thee; the God of my heart and portion forever. O that my very flesh and soul would exult and rejoice after this living God for ever; O the sweetest water springs; my soul, thirst thou after them for ever. It is said of those, that love God sincerely and make him the object of their hearts in this life, 1 joh. 4. 7. that they abide in God, and God in them; holily and graciously; O how joyous, holy, and gracious then in that glorious estate, shall our abiding in God, and his abiding in us be, to our souls for the days of his own eternity in himself and our Coaeternity with himself! But in this last end of man, and object of his happiness, we are to consider, that which is observable in every object, to weet, in what formality or formal respect, God is found to be the object of man's happiness, and felicity; whether in the formality of goodness, To what formal respect God is the object of man's happiness. as he is infinitely good; or in the formality of power, as he is omnipotent; or of knowledge, as he is omniscious; or of wisdom, as he infinitely wise; or of truth, as he is infinitely cognoscible and intelligible; or justice, as he is infinitely just, faithful in his promises, and upright in his judgements merciful in his rewards; or in the formality of any other of his attributes; unity, simplicity, verity, etc. Wherein (the observation and question being novel and new) I had fare rather hear a master, then be a teacher myself. Sure I am, that the beautified and happy, see God in his own very 1 joh. 3 2. presence face to face, for so the beloved Disciple (who sucked this truth, from the breast of truth) hath himself pronounced: we shall see him (saith he) as he is; not obscurely as Timeus and Simonides Plato in dialog. Philosophers: who both, being required to speak what God was, the first answers only by negation: showing what God was not, but not what he was: the other the more he considers God seen by the beautified as he is in himself. God, the longer time he requires to answer the King what God was: but we shall see him with eyes intuitive as he is in himself. A most pure and perfect Act: all existence and being: all essence and nature, and essential existence, and Act most pure, without all manner of potentiallity, and imperfection. And because whatsoever is in God, is God: it cannot be, but that he who seethe God must needs see all that is in God: his power, justice, wisdom, bonity, purity, verity, which seeing, he seethe them all to be the very deity and Godhead itself, wherewith he is unspeakeably delighted. But in what respect, is God formally the object of beautified Souls? That of God to Exod. 33. 19 Moses, I will show thee all good: may seem to persuade, that God in the formality of the chiefest good, is the object of man's happiness: That of Christ, This is aternall life, that they may know thee joh. 17 3. the only true God, in the formality of unity and verity: that of St. john, we shall see him as he is, under 1 joh. 3. 2. the formality of his infinite essence, and nature; that of the Apostle, face to face, under the formality 1 Cor. 13. 12. of Majesty and glory; so diversely, seems this truth to be delivered and distinguished unto us; yet with reverence my imperfect meditation and apprehension tells me, If I misconceive not, according to that of God to Moses, I will show thee all good, that God under the formality of infinitely Exod. 33. 19 good: good, as in power he is able to protect, wisdom to direct, justice to guide and govern, bounty God under the formality of good the object of man's happiness. to enrich and satiate, but especially as he is in every respect infinitely good in himself, is the formal object of man's Felicity, and last Happiness. And this is all that I can devoutly meditate or dare religiously affirm, of this unspeakable mystery: whereinto to dive overcuriously, and to be a rash searcher of majesty, should deserve rather confusion than illustration. Cherubins and Seraphins beholding the divine majesty, out of a trembling reverence, Isa. 6. 2. do cover their faces: what ought we then do who do dwell in houses of clay? I shut job. 4. 19 up this point with this reverend note; An Alleluja, Rev. 19 1. 3. a song of admiration beseems God's majesty in Jerusalem above, but silence of admiration and devotion beseems God's Sanctuary here on earth below, and yet not such silence and admiration, as must be altogether ocious, and idle, as though man were in this life only to consider God confusedly in his creatures; for I understand that of Austen of a more clear and perfect knowledge, to be had even in this life; though not so fully as in the next; Man was created, that he August. de diligendo Deo cap. 13. might know his chiefest good God; knowing, might love him; loving him, might possess him; possessing him, might enjoy him. For the further clearing whereof, we observe in our fourth Section. THE FOURTH SECTION. God being the object of man's happiness, and his last end, it is showed by what union, he is knit, and united to the Soul, and thereby the Soul made happy. THe object of man's happiness, and his last end, being found to be God, only God; it resteth further to be considered, by what real either union, or application, God is united to man, so that he doth enjoy God, as the present object of his happiness and last end. And herein Some glorious union necessary that the beatified may enjoy God. first most clear it is, that some glorious union is required for the same: for God being in all his creatures, high and low; Intelligent and unintelligent, Sensitive and senseless, in three general sorts and manners; To weet, by his Three general presen●ion of God in h●● creatures. existence, presence, and power; by his existence, intimely and immediately coexisting with them or ●ather inexisting in them: by his presence, to 〈…〉 ●●●●mely intimely beholding them, and every circumstance of them, with his allseeing eyes: by his power, working in, with, and by them all; it cannot be (I say) but that God, being in the souls of the beatified, as the object of their happiness and last end; must needs be in them, in a more peculiar sort and manner, than he is generally in all his other creatures. And this glorious union, and application, must be by the means of some new glorious qualities, gifts or habits imparted to the beautified souls: for God being immutably, unchangeably and essentially No change in God. in himself always one & the same and in the same manner (for with him there is no vicissitude jacob 1. 17. or course of changing; being always one, he is what he is) all the change that is, must be in Exod. 3. 14. the glorified and beatified Souls. Wherein if we will arightly consider, there is no repugnancy nor difficulty at all to be found. For as God in a more special sort in the regenerate than he is in the unregenerate Eph. 1. 6. Gala. 6 15. 2 Cor. 6 6. Apoc. 3. 20. God is truly said by the means of the supernatural gifts of faith, charity, grace and such like, to be in the regenerate in a more peculiar sort than he was in them, before thy were regenerated (for in the regenerate he walks, Dwells, and feasts as in his houses, temples, and Paradises of pleasure, but on the unregenerate he looketh as yet distant from him;) So likewise God with, and in his glorified creatures in heaven; must needs be united, in a more glorious and special manner than he was united with them on earth, when they were only regenerate, not as yet glorified. For the clearer understanding of which truth, we are to make some special observations, and suppositions: * first I suppose, that this formal happiness, or immediate means The glorious union can be no extrinsecall thing. thereof (which by a general name I have called union) cannot be any extrinsecall thing, without the souls of the happy; For this union being required as a means for the attaining and consecution of God (which is extrinsecall, and outexistent in respect of an infinite natural distance to the soul,) if this union, should be any thing that is extrinsecall to the soul; then should there be required somewhat else to make it inherent and intrinsical in the soul, or else we must proceed into an infinity, until we shall find somewhat inhaesive, and intrinsical in the soul, whereby God may intimely be united unto the same. Again, this union, and formal happiness, Formal happiness requires an inhaerent union. maketh the beautified, happy not only by imputation; but intrinsically and most inwardly happy, and consequently, the same must needs be inherent and in-existent in their souls. For clear it is, whatsoever thing is extrinsecall to another, as it maketh no real impression in it; so it cannot give any formal but only an extrinsecall An extrinsecall cannot make a formal denomination a● inherent. denomination unto it; by the way of improper denomination and imputation only; which is no more nor no other, than a mere relation extrinsecall, and it cannot be otherwise. For, for example, how is it possible that for such beauty which is without the face, and not in the face, the face should be formally denominated beautiful? The denominations then, which are of this kind extrinsecall, are like to the d●●●minations which are attributed to a 〈◊〉, ●●● b●eing situate upon the right hand or left hand of the passenger, that goeth by it. Accordingly; if this formal happiness, should not be inhaerently intrinsically in the beautified souls, than should they, not formally, but only extrinsecally be denominated happy thereby; how 〈◊〉, shall they be found to be happy really, and in verity? Surely they should be only as really happy, by such a manner of happiness, as a poor man may be really relieved by such a manner of relief, as St. james describeth 〈◊〉 2. 25. 16. in his Epistle. I conclude then this point as most clear, adding this reason further and above: to weet, this formal happiness being a union, i● is merely impossible it should be such, unless it be found to be at last inhaerent i● on of the extremes, or parts, which are united▪ which manner of inhaerency, cannot be in God, it must therefore of necessity be in the glorified creature. No 〈◊〉 substantial real union possible betwixt G●d and his creature then persona●●. Secondly, I suppose, that betwixt God, and any of his creatures, there is no other substantial, real and intrinsical union possible, then that which is personal; which manner of union was truly sound in Christ; whereby the Word joh 1. 14. was made flesh, that is, subsistentially and personally dwelled amongst us, full of grace and truth, as the 〈◊〉 1. 12. only begotten Son of the Father. I say no other substantial real union possible, then that which is personal and substantial: for by the very principles of Philosophy it is most manifest, that God cannot, neither as a substantial part, be informed (as matter is) nor substantially inform (as the form doth:) foreither of them to inform or to be informed, includeth imperfection. Of which kind, in God who is a most pure and perfect essential act, there can be no sort, nor degree at all. I am not ignorant, that some excellent wits, have affirmed; that God's act of intellection and understanding, wherewith Apud Captolum in 3. dist. 14. 9 1. et Greg. Arimin. in 1 dist. 7. 9 art. 2. conclu. 3. he beholdeth himself, may be, yea, and is really united, unto the understandings and intellective parts of the beatified Souls; and that they by the very same act of intellection, wherewith God beholds himself, do see and behold God, as he is in himself; So that God and the Beatified, with one and the same iutellection, do behold God as he is in himself: God beholding himself, and comprehending himself with an infinite action; but the beatified with the same infinite action, beholding and seeing him finitely and by participation only. These men, though they seem to have many great reasons, whereby they endeavour to show such an union to be as possible, as the union personal in Christ; or the union, that is face to face, in the beautified and blessed is; yet doubtless they are greatly mistaken, as by sundry reasons may appear. As first thus; that if the very vision and intellection of God were so united (as they dream) to the souls of the beatified; yet they should not therewith be able intuitively to see God, for it implieth, that the power intellective The beautified cannot see god by the same act of intellection and knowledge wherewith God seethe and beholdeth himself. of the soul, or the power volitive of the will of the Soul, should know or understand; will or desire, by any other actions, than such as are efficiently from themselves; which without impiety cannot be affirmed of the intellection of God, as though it could be efficiently from them. To confirm this; An action vital & of life, doth essentially depend of a power of life; that power vital which useth, it: and is and must also be essentially immanent (if as an action) in the same power, which useth and produceth it. Again, it is not possible to declare, how the action of God, as an action, should be united to the understanding power of the beatified. Again: how is it possible, for them to distinguish and show, how the Beatified themselves do see and behold God, in different degrees of vision, if they all see and behold him, with one and the same intellection; and yet most certain it is that the Saints differ each from other in degrees of glory; as the stars in the firmament 1 Cor. 15. 41. 42. do differ from each other in degrees of clarity. Again, how is it possible that the Beatified, should not comprehend God, by seeing as much in God as God himself doth, if they see and behold God, with the same vision, & intellection, wherewith God seethe and beholdeth himself? Again, how should the happiness of the beatified, be only a partaking and participation of Gods own happiness, (as all the Ancients have affirmed, and Counsels have determined,) if one and the same action, should be one and the same formal happiness of God, and the creatures? May we not here apply to our purpose, those words which the sixth general Synod, used (in like case) against Eutyches? Neither will we allow in any thing or respect, one and the same natural operation of God, and the Creature, that neither we may elevate that which is Created into the divine essence: neither depress down, that which is excellent in God, to the state and condition of the creature. I conclude this point, affirming this opinion of these Schoolmen An erroneous opinion of certain Schoolmen. to be so greatly against the glory and majesty of God, wherein they affirm that one and the same vision of God, is the formal beatitude & happiness both of God and of the creatures; that it is rather to be reputed an error, or heresy, than an opinion to be tolerated. Thirdly, I suppose that the last felicity and happiness of man, must be so full and complete, that it must beatify, and make happy, the very nature of the soul, which is estentially life; and all the powers of the soul, which as powers of life are essentially vital, naturally appertaining to life, and essentially depending of, or emaning from the life of the soul: which being so, we must of necessity find out, how or by what union The souls beatified must of necessity be happy by some formal and vital actions and of herself or gift the very soul in her own nature, how and by what union or gift the very powers of the soul, are in themselves, immediately & intimely united to God, & thereby made happy. Touching the second point, no doubt can be made (for it is confessed by all) that the vital conversant and exercised about God. Psa. ●6. 10. Co●●●. 1. 12. 〈◊〉 ●2. 5. 2 C●r. 13. faculties, and powers of the soul, (to weet the will, understanding, and memory, are not only united to God by glorious habits; to weet, the understanding by the light of wisdom; the will with and by the light of glorified Charity (though it be the same essentially with the charity of this life) the memory with a glorious habit of fruition for the tention and possession of God in security; but further also that they are united to God, by their proper operations and actions; the understanding by a clear vision By what manner of actions the powers of the soul are conversant upon God. and sight of God; the will by a burning and ardent affection of the love of God; the memory, by a joyous ruminating and recogitating of the security of her happiness in God. These things (I say) are clear, but the greatest difficulty is, whether the soul herself, in her own essence and nature be immediately united to God, or no: If so, then by what manner of gift or quality she is so united. I call this the greatest difficulty, not in respect of the thing itself, but in respect of the judgements of later Schoole-Divines; A general con●●●●● of the Schoolmen. who generally acknowledge, no other union, betwixt God and the souls beatified, th●n such, as is by means of such glorious habits, and qualities, which are immediately and subjectively in the powers of the soul; and by the means of such actions, and operations, which the powers of the soul, enabled by such glorious habits, do produce: I say, the point in itself is not difficult; nay rather, it is facile and apparent. For first, how clear is it, that God by a glorious illapse, and most in time presence, is to be present to the beautified souls themselves, whereby The soul herself is immediately united to God, and not only by her power, and the actions of them. the souls, (who of themselves are only a natural life) even as in this life by a gracious renovation they become regenerate; so by a life glorious in the celestial kingdom, they become glorious, and immortal: The life natural, is only an immortality; the life gracious is an assecured sanctity; the life glorious, though by participation, yet is a glorious coeternity of durance with immutability. Again, clear it is, that God, must be united, and gloriously united to the soul, and her powers; before she can by her understanding see; by her will, love; by her memory embrace God. Now this union, what else can it be, but a very state of happiness? happiness and a very felicity in estate; even as happiness by vision, actual love, and delight, is happiness in exercise and operation. Again, if there were no such glorious ins●●ding illapse, and inpresence of God in the soul; but that all formal and glorious presence of God, with the beautified souls, should be only by actions and operations; then this would follow; to weet, that the last happiness and felicity of the souls beatified, should be immediately from themselves (for themselves by their powers immediately do produce such actions) and mediately only from God, by the meanus of those glorious habits, which he only infuseth, and imparteth to ●hem; 〈…〉 very 〈◊〉, for thereby 〈…〉 God 〈…〉 her 〈…〉, by the 〈…〉, 〈…〉 happy. And 〈…〉; 〈◊〉 we consider▪ tha● which is 〈…〉; to 〈…〉 God, of the love of 〈◊〉 o● 〈◊〉 i● God; are effectively 〈◊〉 by the glorified powers and faculties of 〈…〉 for these being both actions, 〈…〉 and 〈…〉 and 〈…〉 or actions of life; and immanent 〈◊〉 as actions, they must of necessity, be from the soul, whose actions they are: for it 〈…〉 very terms, that actions as actions 〈…〉 from any other powers then from these, whose actions they are. And as they are vital actions, or actions of life, it also implies contradiction, that as such, they should be from any other powers or 〈◊〉 then from such a● are 〈◊〉 vital, and of life. Again as actions immanent, they have essential, and 〈…〉, on the powers from which 〈◊〉 are effectively. By 〈…〉 is apparent, that the happiness of 〈…〉 not (whatsoever Pope Benedictu● may 〈…〉 have desired and cert●ine Schoole-m●n may have affirmed) only and intimely, in the actions and operations of the beatified souls: For an estate perfect and consummate, and a glorious grace of light, (whereby they are conjoined to God, and enabled to see God, face to face: thereby to love him for himself to delight in him as he is in himself;) is so necessarily 〈…〉 the 〈◊〉 and absolutely required, that it is the very corner stone, and foundation, whereon all the ●●st is built, and which doth thence from by necessary consequence follow. Again, this may be thewed, by an argument, drawn from the 〈…〉, which may be 〈…〉, although the 〈◊〉 of this 〈…〉 , which ● 〈…〉 or would be 〈…〉. Further to 〈…〉 strongly; The last happiness 〈…〉 of that which is 〈…〉 happiness (which is God, only G●d▪ must of Th● 〈…〉 of 〈…〉 of 〈…〉, and 〈…〉 necessity, be immediately 〈◊〉 to that which is 〈◊〉 in man; to 〈◊〉, to the very nature of the ●oule 〈◊〉; which is 〈…〉 man, yea formally 〈◊〉 but 〈…〉 wise done, then by a glorious 〈…〉 and change, made in the 〈…〉 by the ●●parting ●●to h●● by grace, a 〈…〉 consmmate estate of participated 〈…〉, which is the foundation, and root of all that 〈…〉 glorious 〈◊〉, in 〈◊〉, 〈◊〉 and loving, of, and in God; which the 〈◊〉 in heaven 〈◊〉. 〈◊〉 〈◊〉 St. P●●ter terms this an uncorruptible 1 P●●. 5. 4▪ 〈◊〉 of Glory. And perhaps, of this, 〈…〉 terms, the 〈…〉▪ Paul speaketh, where he assumeth, that the 2 C●●. 3. 1● followers of Christ, are changed into the same Image of Christ, from glory to glory. This is the morning Star which the Son of God hath promised; Reve. 2. 28. to give unto them that hold fast their faith, that overcome, and keep his words unto the end. This is the white glorious robe, wherewith those, that stand before the Lamb and the Reve. 7. 9 throne, are clothed and adorned. This is, that very glory of God, and light of the Lamb, wherewith Reve. 21. 23. the heavenly Citizens are so illustrated, that they need not, either light of the Sun, or of the Moon. This is that very estate, place, or m●●sion of participated eternity, which the Son of God promised to his disciples, that he ●oh. 14. 2. 3. went to provide for them; to weet, as it is expressed in another place, that they should walk Reve. 3. 4. with him in whites, for that they were worthy thereunto. This is that very Crown of glory, wherewith the Saints of God in their very souls be crowned and invested, when Christ himself shall ● Cor 4. 17. appear in glory to beatify and make happy all Composs. 3. 4. those that expect, and love his coming. And thus it is evidently showed, that there is a glorious estate, and permanent glorious condition of the beatified in their very souls themselves, whereby they are intimely and immediately united to God: whereupon I make a fourth supposition. Fourthly, I suppose, that this glorious condition and state of the beatified, is not as a bed of down for sleep and rest only without any exercise or operation at all; no; it hath inseparably joined with, and incessantly emaning from it, a most glorious exercise of the actions and operations The estate of happiness requires that the souls of the beatified should be in a continual glorified exercise of glorious actions of every power and faculty of the soul: nay, it is impossible to conceive, how there should be a glorious satiety of happiness, if there be not an incessant and never intermitted exercise of glorious operations, and a very apprehension of that glorious estate and condition of happiness, wherein the beatified are. This truly is most apparent. The Cherubins and Seraphins with incessant admiration, sing the thrice holy, holy, holy, holy Lord God of Saboth. The sweet singer of Israel, accounts all those blessed, that dwell in the house of the Lord; for that they shall for all eternities bless and sing praises unto the Lord; Now these divine cries Isa. 6. 3. and elevations of admiration, holy, holy, holy, Lord God of Sabbath, of the Cherubins and Seraphins; these praises and collaudations of the Saints; those Alleluias', praise ye the Lord; praise ye the Lord, recounted by the Prophet in the Revelation; are they ought else? or can they be aught else? then their several actions and operations of vision, love, joy, delight, reverence, admiration, which the Angels and Saints seeing God, have with God, in God, and of God: with God, because they are made partakers of the very joy of the Lord; in God because they shall see him as he is of God, because he is the eternal fountain of light, streaming into the souls and spirits of the beatified; a most glorious light whereby they see God and his glorious Majesty most clearly: and consequently they cannot but love him, but delight in him; admire, reverence, and adore him; 〈…〉 b●f●●● him, thereby acknowledging him for the 〈◊〉 and 〈◊〉 of themselves, of their 〈◊〉 and o● all creatures whether 〈◊〉 the 〈◊〉 above, or on the earth 〈…〉 within the 〈◊〉 of the ●arth beneath. Fifthly, I suppose that this glorious exercise, 〈…〉 in 〈◊〉 glorious 〈◊〉, 〈…〉 and 〈…〉 and 〈◊〉 of the 〈…〉 God. Some there are, who do think, that there is in the 〈◊〉, an abstractive knowledge of God by his creatures, and 〈◊〉▪ an answerable love arising from the same, but without all question they are herein mistaken for seeing the knowledges of God by 〈◊〉 13. 〈◊〉 and 〈◊〉 as being obscure, in part, and imperfect, and of God 〈◊〉 are to cause, and to be 〈◊〉 when as the clear and intuitive vision of him, 〈…〉 given unto the b●●tified; why then shall 〈…〉 knowledge of God by and through his creatures whenas 〈◊〉 shall be 〈…〉 is in 〈…〉: whenas, he shall be 〈…〉 whenas we shall k●●w 〈◊〉 even as w●● 〈…〉, not obseurely in a ●ha●ow▪ 〈◊〉 clearly, 〈…〉 face to face. By 〈…〉 vision, the spirits and souls of the 〈◊〉, shall be 〈…〉, 〈◊〉, and so swallowed up, that the pretended abstractive knowledge of God, by, and in his creatures, shall be altogether needless, yea perhaps impossible, if we would stand longer to 〈◊〉 the same. And so I come more specially to distinguish the principal actions and operations, which the beatified have in 〈…〉 God. The first and pain action of the beatified, about and on God the fountain of all the rest) is a clear and 〈◊〉 vision o● him, as he is in 1 Io●. ●. 2. himself. I● is 〈…〉, with God before God and 〈…〉 presence of God: thereby not only The first 〈◊〉 a●● on 〈◊〉 the beautified. seeing that which is ●●nifest of God, in regard of his creatures, but also that which is manifest of God in himself, by his own 〈◊〉 essential light; For God is light, and in him there is no darkness at all: And by this intuitive vision of God, 1 joh. ●. the beautified spirits so see God (their intellective powers being enabled thereunto by the light of glory) that their powers are thereby fully satiated and at rest; most sweetly and joyously enjoying that, which God promised to Moses; I will show thee all good. Out of this presential and Exod. 33. 19 intuitive vision of good, all good clearly beheld, there followeth necessarily a double love of God: I said necessarily; for it is impossible, that good, Second glorious action. all good, essentially good, having no evil in it; should clearly be proposed to the understanding, and that the will (whose proper and formal object is good) should not love and embrace the same. Now this love, is a double tendency, or embracing of the soul, into, and of that infinite goodness which is in God; first of that infinite goodness of God as he is good in himself, goodness itself; secondly, of the very same goodness of God as by participation it is imparted, and communicated, (as their last end and final good) unto the souls and spirits of the Beatified. This with reverence I presume to declare by that which the Apostle delivereth in his Epistleto the Corinthians: to weet, that love never fadeth away; whereby it is most apparent, 1 Cor. 13. 8. that the love of the regenerate in this life, & the love of the beatified, in the life of bliss and glory, is one and the same essentially and in nature; the only diversity is, that by an excess of perfection, that of the beautified doth exceedingly surpass, that which is of the Pilgrims in this valley of mortality. If then the love of the Elect, whilst they are in the way, absent from God; and the love of the Elect, when they are in their country, and at their end present with God, be one and the same; then must it needs follow, that as the love of the Elect in the way, tendeth with a double respect to God, to love A double kind of glorious love. God as he is good in himself, and to himself, (which is the love of friendship and amity) and to love him, as he is good to his elect, their total and final good (which is a love of a holy and sacred concupiscence) so likewise the love of God in the beatified inclineth them to love God as he is good to himself, and in himself, and as he is most graciously good unto themselves: And can there be made any doubt of this? what? shall the habit of love & charity move & incline us most divinely to love God, in both respects, as he is obscurely seen by faith, whilst we are Pilgrims and travellers in this mortal life? and shall not the same habit of love and charity; being now perfected and glorious, necessarily and inevitably move us, to love God in both respects, for his goodness as it is infinitely in himself, and for his goodness it as it is; and as he is by participation communicated unto us. Yea, this is so apparent, that the man according to Gods own heart, professes what his love was in this life of mortality, and what he longed for, and longed after, in that life of glory and immortality, thus; What is there, saith he, for me in heaven, Psal. 73. 25. 26. besides thee; and besides thee, what would I upon earth, the God of my heart and of my salvation, and my portion for ever? Upon and out of this double love of the infinite goodness of God, both as it is in himself essentially himself, and to his elect by participation (not now absent from them, but most intimely present with them) there ariseth a double A double glorious joy. joy and gladness; joy to see God, whom they so dear love, infinitely good and happy in himself; joy to see themselves, in full and secure possession of that infinite good as their last end, and the complete object of their happiness. This joy is that whereof Augustine very excellently. There is a joy which is not granted to the August. lib. 9 Confess. wicked, but to those who worship thee freely, whose joy thou thyself art, and that is, the very life of happiness, to joy in thee, and for thee, that is the blessed life, and there is no other. Of this we are to understand those joyous words of Christ; Welcome; well done good and faithful servants, you have been faithful Matt. 25. 21 24. in a little, I will make you rulers over much: enter into thy Master's joy. Lo, the Master of this joyous feast, calls his own joy the joy of his faithful servants; which is so great, and so surpassing, that holy David dareth thus by a familiar metaphor to express the exceeding sweetness of the same. They shall be satiated (he speaks of the Beatified) with an over plentifullnesse Psal. 36. 8. of thy house, and with a torrent or river of thy pleasures, thou shalt inebriate them and make them drunk. O most dviine satiety, O most sacred inebriation of the beatified souls (Seeing, loving, delighting & enjoying God) of love, of adoration, of admiration, of astonishment, of content, of satiety, of rest, of delight, of joy, of enjoying. O blessed Spirits, O beautified Souls, so satiated, so inebriated, that seeing and admiring they cannot but admire at, and delight in, so infinitely good, so infinitely sweet, so infinitely joyous a good. Holy David considering the same, could not but with an elevated Spirit cry out, O how amiable are thy dwellings Psal. 84. 1. 2. thou Lord of hosts! my soul longeth and fainteth after the Courts of the Lord. Bernard most sweetly; The sweet abundance of that house, and the Torrent of that pleasure, neither eye hath seen, or ear heard, Bernard in dedicat. serm: 4. nor the heart of man hath conceived. Do not think therefore O man, to hear that which the ear of man hath not heard; neither seek thou of man, to know what that is, which the eye of man hath not seen, nor the mind of man hath conceived; Let us rather manfully and courageously labour in these our tabernacles, that in the end, we may be gloriously glorified, in the house of God's bliss and glory above, and be made partakers of that joy, which shall never fade, nor fall away; which shall be such as it shall fully satiate, and yet never cloy; ever be had, or enjoyed; and yet ever be desired: not with anxiety after more or other, but with a most assured continuance of the same. Again thereof Austin very divinely. There shall be whatsoever shall be worthy of love, neither shall any thing Austin his 12. de ●●●itate. be desired, which shall not be there; all that shall be there, shall be good, and the supreme God, shall be the sovereign good, and most happy it shall be to know, and to be assecured, that that good shall ever be. There shall we be at rest and see thee; there shall we see and love thee, we shall love and praise thee, which shalt be our end without end. For what other is our end, than to come to a kingdom, which hath no end? thus he. Besides the above expressed actions, and operations of the beatified souls and spirits, I do observe another, which I call a retention or holding or possession of God, which whether it be all these actions together, as they are exercised upon God so intimely, and gloriously present; or whether there be besides them another action of conquiescency, and resting in, and upon God, as the last and complete end of the beatified, it is not easy to distinguish. Sure I am, that such a rest and conquiescency there is, the which in all humility and modesty I will endeavour to difference and distinguish; and O most happy my Soul, when I shall come, clearly to behold, and know the same. O how with the very heartstrings of my soul, do I not only desire but long after the same! O the God of my heart, my Soul longeth after thee, to see thee, ' O love thee, to delight in thee, and to live and rest in thee and by thee, for ever and ever. O fill and replenish my Soul here so to fear thee, that in the end I may attain thee to enjoy thee; Amen. It cannot have been vathought of by any, who have arightly thought of their last end, and of that happiness, which is laid up for all 2 Tim. 4. 8. these that love God and his coming; but that they have in their souls conceived a living hope, and fervent desire of attaining unto the same. We glory, saith St. Paul, in the hope of glory of the sons Rom. 5. 2. of God. job laid up in his breast, as a most precious jewel, the hope that he had, that he should by himself see God his redeemer and Saviour. We are job. 19 27. Heb. 10. 23. all encouraged to hold fast the confession of our hope, a hope firm and unmooveable. The Apostle he desired Phi 1. 23. to be dissolved, and to be with Christ. And what faithful soul is there, who longeth not for, and desires not after the coming of the Lord; that he may enjoy that crown of glory and happiness, 2 Tim. 4. 8. which God hath laid up for all those that love his coming? Now this hope of the last happiness and longing after the same, if it be arightly considered, will be found according to the doctrine of all sound Divines, to be specially an action or affection of the will of man (enabled and illustrated by grace) tending to and longing after God absent: which affection of hope and desire, ceaseth not, until the good that is desired and hoped for, is obtained, and made present; but the good being had and attained unto, than the affection of hope ceaseth, for what we have and enjoy, we hope not for, nor long after; That which a man seethe (that is, as I interpret him, seethe and by sight enjoyeth) how can he hope for, saith the Apostle? Rom. 8. 24. 25. Austen excellently, Hope is a child of faith, by which August de spirit. et lit. man hopeth (from him whom he knoweth,) for that which he yet hath not; which hope, being in this state the expectation of an immortal life, I do fitly call it, the very life of this our mortal life; the which (though fortune often fails) will never fail, nor in the end deceive the upright and Innocent. Who, because by hope he waiteth on God, and hath his heart reposed upon God, as Susanna Dan. 13. 35. had hers, is as confident as a lion. Now when as these affections of hope and desire, by reason that the good which was hoped for, is obtained, doth end and cease, there must needs Some glorious action of the will must needs succeed in room of the action of hope. in lieu and place of these former, succeed and follow, some other action and affection of the will, which formally and respectively, must answer unto the former; The former was hope to; this must be a tention and possession: the former was desire after, this must be use; the former was longing after, this must be fruition and enjoying; the former was tending to the good, to attain it; this a tention, rest, and conquiescency in the good attained. The motion of the stone to the centre, and the resting of the stone at, or so near the centre as possibly it may, is like the hope or desire; and tention or possession of man to and in its last end. Now as the motion of the stone to, and the rest of the stone in or at the centre, ariseth from, and is agreeing to, the natural inclination which the stone hath to its centre; so likewise the deliberate hope, desire, or inclination whether natural and rational, and sapiential, and supernatural, of the soul and blessed spirits to their last end: whether natural or supernatural, and their rest and conquiescency in the same, is from one, and the same faculty of the soul, to weet, the will: whether naturally (if to her natural end) or supernaturally (if to her supernatural end) she be enabled, strengthened, and illustrated for the same. And although it falleth out often, that the same faculty which inclines to good things, doth not always by itself attain and apprehend the said good things, but they are attained and apprehended, by some other powers; yet the same power and faculty, that desires them, and inclines to them, doth rest in them, and delight in them, being had and attained. For example, the heart of man desires some rich treasure of jewel (for Matt. 6. 21. where the treasure is there is the heart also, saith our Saviour) and yet the hand, and other powers of man take immediate possession and apprehend the same: nevertheless the same being attained, the heart or appetite of man, takes content, pleasure, and rest in the jewel, or treasure obtained. So likewise the will of man is that, which inclines whole man, either naturally by her natural force to some natural good; or supernaturally, by abundance of Grace supernatural and sapiential, to her last end and happiness; But the attaining and apprehension thereof, is by the clear vision, and fervent love of God, as he is in himself. And yet nevertheless, the eternal rest, repose, and conquiescency (which I call fruition) in the same God, so clearly and intuitively sceene, so sweetly beloved; is immediately from, in, and of the glorified will, whose proper action as it is to desire and hope for: so it is eternally to rest and repose herself and all other faculties of the soul, yea the soul herself in the last end of her happiness, and her chiefest and only good: So that it is she that commands this conquiescency and rest unto herself. Be turned O my soul into thy rest! For the Psa. 116. 7. Lord hath done well for thee: It is she that exults; This is my rest, here will I abide for ever This is Psa. 132. 14. my joy which no power shall take from me: This, this is that eternal rest and conquiescency which the Apostle adviseth us so servently to pursue: Heb. 4. 10. 11. This is that happy and most sweet repose which the restless Ambitious, Avaricious, Presumptuous, Contentious, Blasphemous, Luxurious, perjurious spirits shall never enjoy: For as it is in the Revelation, They shall have no rest neither day nor night, because Revel. 4. 1. & 14. 11. they serve such Gods in their works (although they may have tongues and looks as Angels of light) Gods their own lusts, which shall give jerem. 16. 13. them no rest neither day nor night. On that such wretched souls (who imitating Satan, seek rest in such dry places of Pride, Avarice, perjury, Blasphemy) returning into themselves, and repenting them of their manifold transgressions (whether by their walking in the counsel of the ungodly, or standing in the way of sinners, or sitting on the chairs of Psa. 1. the pernicious scorners) would endeavour for Psa 95. 11. that rest which God hath sworn he would never give to those who have hardened their hearts against his calls! And will he then give it to those who shall willingly and deliberately either for gain or envy forswear themselves, and abjure themselves out of his protection, So help us God so help us God? O the most fearful and execrable evil of perjury, of Elder and of Latter times! That worthy Cardinal of Cambrey Peter de Aliaco, hath a fearful saying touching the corruption of the Popish church of his times (to weet, at and about the time of the Council of Constance) That the Church was come to that pass, that she was worthy to be ruled and governed by reprobates: which his saying may we not interpret in respect of most fearfully Blaspheming the Majesty of heaven, by most execrable false oaths and perjuryes? And surely who may or can be reputed to sinne more fearfully, than those who by false oaths and perjuries do willingly and premeditatly put themselves out of God's protection? If they who Matt. 10. 33. shall deny God before men shall be denied of him before his Angels? what shall or can become of them who shall deliberately abjure him before men? But to return to our purpose touching the rest and repose of the soul in God and his Graces; Peter upon the mount no sooner beheld the glorious Matt. 17. 4. transfigured body of Christ, but he cries out with a most fervent longing desire of, and repose in that object; Let us make here (saith he to Christ) three tabernacles; one for thee, a second for Elias, a third for Moses; So natural it is, for the will, to rest and content herself in Good present, apprehended by the understanding as Good; that it is impossible, that the will should not, according to the measure of the Good, take content therein; How then is it imaginable or possible, but that God infinitely good, being as such proposed to the will (beloved dear, and enjoyed happily) but that the will possessed with such a sweet trinity, of sight, love, and joy; should (solacing her own soul with infinite content) thus cry out to herself, This is my rest; here Psal. 132. 14. will I dwell, and abide for ever? The heart of man, is restless, till it come to its last end, which being once attained, her eternal rest is a very banquet of unspeakable joy and peace. S. Austen August. 1. Confess. very worthily; Thou hast made us O Lord for thyself, and restless are our hearts, till they come unto thee: But when they are come, their rest is a supper of everlasting sweetness; the which, my meditation could afford to call, a celestial and divine satiety, of a never satiated soul, and a supernal inebriation of glory, whereby the souls beatified, and all their powers, and faculties of them, are filled with so great a iucundity as it is possible for them to attain to; and so are therewith most divinely satiated. The Royal Prophet, of this glorious banquet professes and Psal. 17. 15. singeth thus, I shall be filled, and satiated, when thy glory shall appear. S. Austen hereof most August. tract. 3. in joh. sweetly: Such shall be that delight of beauty; that it shall be always present with thee, and yet thou never satiated; or rather thus; that thou mayst be always satiated, and yet never satiated: for if I shall say that thou shalt not be satiated; there shall be a hunger and thirst: if I shall say, thou shalt be satiated, then wilt thou fear a cloying there; where shall be neither famine, hunger, nor thirst, nor any tedious cloying, not then shall I say? I know not; God hath that, which he will bestow. And so concluding this point, not having more what to say, of the sweetness of this sweetness; of the unsatiadnes of this satiety, of the iucundity of this eternal rest; I pray, and beseech God of his infinite mercy, that he will be pleased to conduct my Soul, and the Souls of all the devout and faithful readers hereof, to the haven of rest, and heaven of Satiety. Amen. FIFTH SECTION. Wherein is more particularly handled, in what action, or actions, the last happiness of man, doth specially consist. THe principal actions, of the last happiness of man, being thus distinguished: I observe first, that if a man would imitate the schoolmen, the Thomists and Scotists; then were he to distinguish, wherein, and in what action formally and principally, the same happiness doth consist: The learned cannot be ignorant, what fervent disputes there are, betwixt the Scotists and Thomists on this point; the former giving the same unto the act of the will, the other, unto the act of the understanding; which their opinion either side endeavours, by sundry reasons to prove and confirm; but in my opinion, they toss Sisyphus his stone, they labour in vain; for what need they, with the quintessence of their wits, to refine and distinguish farther, than the holy scriptures have done? Who is ignorant, that hath read the scriptures, but that the last happiness of man, as it is sometimes called the joy of the Lord, whereby the will (the immediate Mat. 25. 21. 25. subject and Efficient of joy) seems to have the preeminency; so elsewhere, they pronounce life everlasting, to consist in the knowledge of God: This is life everlasting, that they may know thee, to be the only true God; and whom thou hast sent Christ jesus. Like observations I might make of other passages of scripture; but the point is clear, that in the Phrase of holy Scripture, the happiness and felicity of man, doth consist, in all those integral parts, which he attributes thereunto: to weet, clear and intuitive Vision, Love, joy, Delight, Peace, Rest, Eternal Praising, & adoring of God with such like, by which it is clear that in the sense and intent of holy scripture, the last happiness of man (to use Boetius, his Boetius l. 3. de consolat. phrase,) is a state perfect with a confluence of all that is good; but wherein formally it doth consist, or what is the principal action thereof, it doth not express; and therefore herein, I require modesty in the schoolmen; and I would to God that in like controversies, all men (which would bring great peace to Jerusalem) would imitate and express such modesty as is requisite; but there is no hope of amendment. I cannot therefore, but here lament that arrogant and itching restlessenes of some wits, and in none more apparent than in the Pope and Tridentine sages, with the statizing Ignatians; who in not unlike controversies, by teaching and preaching; by decreeing and comaunding; what is formal, what is material; what is principal, what is Secondary, have formally, if not overturned▪ at lest severed and disjointed, many of the churches of God. O ye that are Traditionists; And O we, that worthily embrace nothing for faith, but what the holy scriptures have recommended unto us: O do not ye; nor let not any of us, disjoin and separate those things which God hath joined together; O let us, with a religious reverence, use the very phrase of holy scriptures; where they attribute to any action or operation a principal concurrence; let not us deny it: where they grant a necessary concurrence, let us grant it; where they require a necessary concurrence, conjunction, or society of many actions to salvation; let us teach the same. O let us fear that curse which is threatened against those that shall either Reve. 22. 19 add or diminish, to, or from the sacred word of God. But to return to our purpose which we have now in hand. If nothing, can truly and solidly be affirmed of the last happiness, and glorious felicity of man, besides that which the word o▪ God hath revealed, from the bosom of the Father; and all that which indeed is revealed, doth only (not speaking of the formality of any action more than other) declare unto us, that the same happiness, is a sum of all good things; a Confluence of all joy and Peace, and other such excellent things, Isa. 64. 1 Cor. 2 9 as eye hath not seen, ear hath not heard, nor the heart of man hath conceived; then undoubtedly (if we would arightly distinguish) we should rather confess our own ignorance therein; than overboldly and arrogantly to confine the formality of the same, rather to the actions of the will, then to those of the understanding, or to these of the understanding rather than to those of the will. S. Austen excellently, That which God hath August: lib. 22. de Civi. prepared for those that love him, is not apprehended by faith, is not attained by hope, and is not comprehended by Charity: It surpasseth those desires and wishes; it may be gotten and acquired, but it cannot be fully esteemed or prized: And so not daring peremptorily to affirm, wherein only (and in nothing else) the formality of the same doth consist, I conclude this observation with the sweet saying of venerable Cyprian. The Saints, shall all Cyprian de laude Marty●ll. rejoice in glory, they shall see God, and they shall rejoice in him; they shall be glad, and delighted; they shall flow in glory, and be jocund with an eternal felicity; There they shall not only taste how sweet God is, but they shall be filled and satiated with a wonderful sweetness; nothing shall be wanting to them; yet nothing that is hurtful, with them; Christ present shall fill and satiate every desire of them; they shall not wax old, they shall not languish, they shall not rot; A perpetual sanitye, a happy eternity, shall confirm the sufficiency of that happiness; there shall be no concupiscence in the members; there shall arise no rebellion of the flesh; but the whole state of man, shall be chaste and peaceable; last of all, God shall be all in all, his presence shall fill and satiate, all the powers and faculties, both of body and mind: all needful service and ministration of Angels shall cease; the whole City, being filled and arightly ordered; the state of this consummate happiness, shall neither be innovated, nor changed: Thus he with many more excellent praises of that glory, and yet he expresseth not, the least part of the excellent joys, which shall be enjoyed there: for to conclude August. this point in Austin's phrase, We may more easily show, what is not there, than what is there; we may more easily declare, what ill is not there; then express, the glorious eminency of all good, that is there. Though I dare not distinguish peremptorily, with either Sect of the Schoolmen, wherein the formality of man's happiness doth consist; yet we may not deny, but that in that most glorious estate; three glorious Actions, are most specially recommended and spoken of by the Scriptures; to wit, Vision, Dilection, and joy, or Fruition; which three, certain schoolmen call A mistake of the schoolmen. What is the dowry of the beatified. the dowry of the Beatified Spirits; but they are undoubtedly mistaken: for as in carnal marriage, the dowry which either the Parents of the Bride, do give; that the husband may better undergo the charges and burden of marriage; or which the Bridegroom may give out of excess of love to please and honour the Bride; are not actions, nor operations; but gifts of jewels, Ornaments, Monies or such like: so likewise in that glorious Marriage above, when the Lamb Revel. 19 7. and his spousess are knit together, in the link or wedding-ring of a glorious aeternitye, the dowry is not operations and actions (for those are the very exercise, fruition, and consummation (if I may so write) of the glorious marriage itself. But they are glorious Habits, Ornaments and jewels of the Souls of the Bride; called Psal. 36. 10. by holy David, the light wherewith God is to be seen; by the Prophet in his Revelation, The Revel. 21. 11. and 19 8. brightness of God and his light: again, fine white Revel. 6. 11. 2. Timoth. 4. 8. 1. Pet. 6. 4. silk, wherewith the spousess is to adorn herself; again, white stoles, wherewith the beautified Souls are to be adorned and honnoured: and the Scriptures elsewhere, call them crowns of glory, names written in the foreheads, of the beatified, Thrones of glory, with many such like glorious epithets. So then, the glorious actions of the beatified, are not the dowry itself, but suppose a dowry, which to express, wants not great difficulty; yet if I be not mistaken, as for the act of Vision, there is required a glorious habit of the Light of glory, so likewise for the act of Love, a glorious habit of glorified Charity; for the act of joy and fruition, a glorious habit, answering to the habit of Hope and Desire: And these, if I be not mistaken, are that splendent silk, those glorious whites, those new-names, those seats and Reve. 3. 4. 12. 21. et 6. 11. et 7. 9 et 19 14. et 21. 11. thrones of glory, those glorified stoles, that clarity and brightness of God, whereof the holy Prophet makes so clear, and express mention. And in truth, the dowry of the beatified Spirits and Souls can be no other, than that glorious treasury of glorious ornaments, graces, and gifts, whereby they are prepared and fitted, for the wedding of God, the marriage of the Lamb: and whereby they are enabled, to all those glorious actions, and operations; in which, as the glorious issue, and offspring of that Marriage, they are for all aeternities, incessantly and joyously, to exercise, and there with to solace themselves, in the present vision and fruition of God. This state being such and so glorious, it were idle, with the schoolmen to inquire, whether in An idle question of some schoolmen. such a state be required a rectitude, and uprightness of the will, or not; For how is it possible but that there should be a rectitude of the will, True happiness cannot be with out a rectitude of the will. when as there is such a clear intuitive vision of all good, so fully enjoyed and possessed? Is not the will of herself a blind power, seeing no otherwise, then by her understanding; how then, can she incline too or prosecute any evil; when as the understanding proposes no evil, nor can propose evil unto her? For in God whom the understanding so clearly and intuitively proposes to the will; what evil or shadow of evil can be found? or what want of good can be apprehended? And here I cannot but admire, Orig: I. periarch cap. 7. & hom: 33. et 35. in Lucam. how Origen (that flower of wits amongst the Ancients) could find (unless his writings be corrupted) that the beatified Souls, and Spirits might sinne and transgress: which his error we may observe too too clearly in his writings: against it we may thus argue most unanswerably: If the blessed Souls and Spirits, may sin, then by sin they may lose their happiness, which is so contrary to the essential condition thereof, that it were dotage so to imagine, that to be the true happiness of man, which is defectible, amissible, and may be lost: most clear it is, that that cannot be true happiness, the eternity whereof may be doubted of: Or else we must admit, that the beatified together with the complacence of sin, may continue happy: the which is impossible, and implies contradiction. For if perfect happiness, do necessarily, yea essentially exclude all evil, how then can it admit that evil, which Pro. 14. 34. Mat. 25. 48. is the evil of all evils, the evil that made mankind miserable, the evil that only makes nations miserable: the evil for the punishing of which, the evil of hell fire was only provided: and for ever against the reprobates foreknown and designed. How then, (I say) can the last happiness of man admit this evil, which is so contrary to that most happy and holy state, that nothing, which is polluted with him, can ever or shall ever enter Reve. 21. 27. August. in psal. 119. thereinto. But so it is not above at the Lamb's table; there the pure, truly pure, and only pure, have admittance. Austen aptly. Blessed are the pure and unspotted in the way, as if the Prophet should have said, I know what thou wouldst, thou desirest happiness; if then thou wilt be happy, be thou pure, be thou unspotted: So then clear it is that the beatified cannot sinne: for beautified they cannot be, unless they be first purified from all sin, how then being beatified may they commit sin? The truth of this point, of the impeccability of the beatified Souls and Spirits, I declare thus. The beatified and happy by How the beatified be come impeceable. the clear vision of God, are so determined and inclined, with a glorious necessity to love him, that as they cannot but love him as their last end, and chiefest good: so they cannot but refer all other actions and affections whatsoever else they may there have, to the glory of him, as to their last end: how then is it possible, that they should transgress or swarve from God, and so sin? Surely they cannot; and this impeccability they have, not by any extraordinary grace granted unto them, For that purpose; for their very estate, and condition of seeing God, with so clear a vision; of loving him, with so unmooveable a love, of delighting in him, with so unspeakable a joy, requires that they should not have any left a possibility to swarve from him, And in truth, to stand within the principles of the light of nature, the Rules of divinity and Philosophy; it is more possible and probable: that a heavy millstone, should naturally move and ascend upwards from the Centre of the earth (unto which or near unto which it hath a natural inclination by the whole force of his nature) then that the beatified Souls and Spirits, should swarve and cease from their love of God and delight in God, whom they so clearly, and presentially, see and behold as their last end, the mark of their desires, the total object of their happiness, their only and chiefest good. And so we may observe, how idle that reason is, wherewith some endeavour to prove, that the beatified Souls and Spirits are peccable: because forsooth the nature of their wills (which intrinsically requires that they should be free, and at liberty) is not changed nor altered: True: the liberty of their wills is not perverted nor destroyed: but they The will of men beatified hath no liberty about her last end. are so perfected in the highest degree of their perfection, unto which they can possibly attain. And here I cannot pass to note, as a point of ignorance, for any one to think that the will hath, or can have a liberty of freedom to love, See Aquinas. 1. q. 81. et 1. 2. or not to love: to embrace or not to embrace, her last end, her chiefest and only good, the object of her happiness: so clearly and presentially proposed unto her, and as such embraced by her. The jester in the play could tell, what end man desired, yea what end man necessarily desired, yea could not but desire: to weet, to be happy: and yet these can find, or presume to find, how the beautified Souls and Spirits, can in their very state of happiness, have a liberty or indisserency to love or not to love, to embrace, or not to embrace the infinite Goddess of God, and their last happiness: which with such unspeakable joy, peace, and rest, they hold and possess in their beds of that celestial paradise: And of August in psal. ●6. the purity and necessity whereof, Austen most divinely thus. What shall be the delights of Saints? they shall be delighted in a multitude of peace: Let the wicked here rejoice in multitude of gold, store of silver, abundance of servants, excess of riotous and luxurious feasts: but thou, O thou Lover of God, what shall thy delights be? Thou shalt be delighted in multitude of peace, and rest: thy gold peace, thy silver peace, thy possession peace: Thy life peace, thy God peace, yea whatsoever thou canst desire shall be to thy peace and peace to thee: here that which is gold to thee cannot be silver: that which is wine, cannot be bread, that which is light, cannot be to thee as food and drink; but there thy God shall be to thee all in all: thou shalt eat him that thou hunger not, thou shalt drink him lest thou thirst, thou shalt be lightened of him that thou be not blind: thou shalt be held up by him, that thou fall not from him: he whole and entire shall possess thee, wholly and entirely; want there with him thou shalt not suffer any, with whom thou shalt possess all. Thou shalt have all of him, and he all of thee, because he and thou, shalt be but one: which one, and all, he shall have, who shall possess and hold his Saints in rest and peace. Thus that Father most aptly and sweetly, showing God to be so possessed of the beatified, and the beatified so to possess God, that they cannot desire aught else, no not have so much as a velleity or weak desire to delight, or rest in aught else then in God; the God of their hearts Psa. 73. desire, and their portion for ever. Where then is that idle conceit of those, who affirm, that although the blessed cannot see any thing in God, that may move them, or incline them to sin, yet in respect of other I cannot tell what particular actions (wherein God may employ them) they may have some either inconsideration or ignorance, and so consequently may in the doing of the same, sin and transgress: and so to them, even to them being happy, that of the Poet may be applied, It is the part of a fool to say I had not thought of it; I did not consider it arightly. O the presumption of wits, to think that those blessed Spirits can have any such ignorance or inconsideration, as not to do the will of God clearly proposed unto them: how shall not they know the will of him, whose face they so clearly see and Mat. 18. 20. behold? how should not they do his will who delight in nothing more than in the performance of his will? The Church by Christ's own command prays thus to God; Thy will be done in earth, as Mat. ●. 10. it is in heaven. Whereby she professes, that in the heavens above, there is most perfect obedience yielded by the beatified unto God; because nothing can be there done or admitted against his will, either out of intended wilfulness, or pretended negligence. Mat. 18. 10. Those blessed Spirits that ever behold the face of God, that is in heaven, cannot have the least veleity Baruch. 3. 39 orinclination, not to do the will of their God, which is in heaven; Those glorious stars no sooner hear the call of their God, but they answer, we are ready: doth not David give unto them, as a peculiar of their honour and happiness, that they Psa. 103. 21. ever do the will of the Lord? Praise the Lord, all ye his hosts; ye his servants, that do his pleasure, praise the Lord. And so I conclude this point; affirming that the beatified Souls and spirits, are unpeccable, being by contemplation made immutable, and by an everlasting love made undefectible. I have sufficiently showed, that there cannot be a deficiency in the last happiness, by reason of the commitment of any sine by the beautified; but what? can there be any deficiency, or defectibility thereof, upon any other head or respect? Surely no, for then unworthily should it be reputed the last end of those Spirits, which shall have no end, and of those souls, which being immortal, shall never dye nor cease to be. True happiness that cannot be, of the eternity and endless durance whereof, doubt may be made. Austen Austen de Civitat. lib. ●2. most excellently: What other is our end, then to come to that kingdom whereof there is no end? Divers do here question, whether the last happiness in part, to weet, of the glorious love of God, and joyous delight in God, may cease and fade; notwithstanding the clear vision and sight of God, do still continue: where in to resolve, is small or no difficulty at all: for if the question be, whether God out of his absolute power can show himself as he is in himself (infinitely good etc.) to any of the beatified, & yet they not love him, nor actualy delight in him; I answer, that it is morally impossible, except in such a case only, that God would not concur with such his beautified, to the act of love and affection of delight; and then most clear it is that in such a case, (though they follow naturally one upon another) yet because they are really distinguished; that one may be effected and not the other, God concurring, with the power intellective, for the action of vision; but not with the power of the will, for the act of love, and affection of delight. But what a vanity of wits, to seek a knot where none is? Clear it is, that the state of the last happiness of man shall be so perfect and consummate, that well may there be some new addition of adventicious and accidental glory; but to think that there should be any fading in that happiness in which as Bernard divinely, the Beatified are ever green and growing in eternity; were an injurious vanity, and blasphemous dotage, against the glory and honour of the City of God. SIXTH SECTION: Contains certain observations, touching the glorified bodies of the beatified and their glorious qualities. WHat hath been said touching the glory of the souls of the beatified, comes very short of that which in truth it is; For if an admiring soul cannot: how shall a speaking tongue, be able to express the excellent eminencyes of the same? But it being so, that the beatified Souls want part of their consummation until their bodies shall be jointly glorified with them: This place requires that we should add somewhat, touching First observation. the glorious conditions, and states of their glorified bodies. For which purpose, I observe first, that though at the dissolution of man by death, the Soul being separated, from the body; she (if holy and regenerated) be elevated to bliss and glory, her body on earth rotting and falling away into dust and corruption; yet there remaineth in the Soul a natural and most intime inclination, to have her body (by information and natural conjunction) reunited to her again; which inclination St. Austen conceived to be August lib. 12 in Gen. cap. 35. so great, that he thought by the means thereof, the souls beatified to be so letted and hindered; that they cannot see and behold God before the resurrection, so perfectly as they shall do after the same; In which his opinion though (with reverence be it written) he was mistaken, (for the clear vision and fruition of God depends nothing of the body, or animal affections thereof) yet hereby it is evident, that the Soul hath not her full and complete happiness until her yoke-fellow after whom she so naturally longeth, be to her united again: I say longeth, for the desire after the body is not immoderate, nor anxious: for she knoweth, that at the time and hour appointed, her body shall be reform in the likeness Phil. 3. 20. of Christ's glorified body, and be renuited to her again, which time, because God hath so appointed it, she dutifully and obediently tarrieth and expecteth, knowing assuredly, that though it be long, yet that at length, coming it will come. Secondly I observe, that this inclination of the Soul, arises from this, that the Souls of men are not (as the Spirits of Angels are) complete and perfect Substances, subsisting by themselves; The Soul and body are as natural parts for the Constituting of the nature of man. but they are parts only of humane nature; the Soul one part, the body another; both concurring to make a perfect subsisting nature of man; the Soul and body of both of them, parts separable; yet herein differing, that the Soul whether separated or united, is naturally immortal; the body whether separated or united, by nature mortal: and yet herein agreeing, that as being natural parts, (if united) they make one complete whole substance; so if separated) they have an inclination, most intime and natural (for the making up of the whole) to be reunited again. But to declare this point more clearly. The inclination of any thing, that is but a part of a whole, to be united to that part, wherewith it maketh the whole, is so natural, that the same inclination cannot be removed, unless the thing itself, which is the part, be first destroyed; for example, the parts of a green tree, being but half cleft and pulled asunder, do not with a natural force more endeavour to reunite themselves together; then the natural, and essential parts of any complete substance, (upon any separation) do incline to be reunited together again: the reason of which inclination I take to be this, that every thing hath a natural propension, for the conservation of itself and his own being. Now clear it is, that the esse and being of a part, as a part, is for the making of the whole; so than a part, hath never a more perfect being, then when it is in the whole; for whose being, making, & constitution naturally it is. What marvel then, that every part natural and essential (if separated from the whole) have an inclination (for the making up of the whole) to be reunited to her fellow part again? and so no merveyle it is, that the Soul being an Essential and Natural part, together with the body, for the making up of the substance of man, if (she being separated from the body) have a natural inclination, to be reunited to the body again; that by the means of such a union, man, who by death was dissolved, and become no man, may by the resuscitation of the body, and the reunition of the body to the Soul, be made man again. Though this point be most clear, both in Divinity and Philosophy, yet is it not conceited by those, who make the Soul only to be the whole man; and the body to be no other, than the Souls waggon or chariot; so that the Soul is no otherwise in the body, then as the mariner is in the ship, or the inhabitant in his dwelling house: Of this opinion Porphirie seemed to be, who (as Austen writes Austen 12. de Civit. of him) affirmed, that the Soul (if she would be happy) was of necessity to be separated and freed from the body: And likewise of this opinion all those Heretics of necessity must be, who make and teach a duality of God; a good one, and a bad one; the good God, author of Spirits and Souls; the bad God, author of the bodies and all such habitual corruptions as are in them; needs I say must these latter so teach, for if Souls be not natural forms of bodies, to quicken them, & give life unto them; and with them as comparts, to make complete composed substances, of the Persons of men and women; then assuredly, no natural inclination or propension, can be in them, being separated from the bodies, to be reunited to them again; no more inclination certainly, then there can be in him, who having once tasted of the tyranny of the Popish Inquisition, can desire to return into it again. Thirdly I observe, the just disposition of God, who hath ordained a general resuscitation of bodies at the last day; that man accordingly as he may have done either good or evil, may receive either a glorious reward, or an ignominiouse punishment in the body. Clear it is, that not only the Soul, or only the body, but men and women composed both of body and souls, are those who work and do; (for actions and deeds are of the Persons themselves) are those (I say) who do either good or evil, and consequently, whole man and woman perfect and complete Persons, must appear to receive according as they have done in their body either good or evil: We must all appear before the judgement seat of Christ (saith the Apostle) that every one may 2. Cor. 5. 10. ceceave, according as he may have done in his body, either good or evil. Not only bodies then, nor Souls alone; but men and women, Persons complete and consummate, must appear; I say consummate, for such is the Phrase of the Apostle, in his Epistle to the Hebrews, where speaking of Heb. 11. 13. the Fathers and Ancients of the old testament, who by the testimony of Faith were approved, saith thus, They received not the repromission and promise, God providing better for us, that without us they should not be consummated; so he speaketh. And this consummation (which is when the body being raised up and shall be joined to the Soul again) is that whereof holy job speaketh thus, job. 14. 15. making it the very work of the right hand of God himself, Thou shalt reach out thy right hand, to the work of thy hands; or as the Chaldaicke paraphrase hath it, Thou shalt be gracious to the work of thy hands. How this; but by a powerful and gracious resuscitation, and raising up of her body from her bed of dust and corruption, and reuniting the same again, unto the Soul, whereby, (it being reunited) becomes quickened, job. 9 25. & 26. with the Spirit of life? The hope of this, was so dear and precious to holy and most venerable job; that on the dunghill of his miseries, with a triumphant kind of joy, he laid up in his bosom the joy full expectation hereof: I know, saith he, that my redeemer liveth, and that at the last day, I shall be compassed about with my skin, and that in my flesh, I shall see God my Saviour; and that mine own eyes shall behold him, and not any other for me. And in this expectation, he daily dwelled, according as he professes in another place: All the days of this my warfarre, I expect and look, until my change, and immutation be come. Which job. 14. 14. change and immutation, is that very thing, which now we have in consideration; to weet, the glorious state, and condition of the bodies of those, who in this their pilgrimage, may have walked in true faith towards their God. It is not doubted of amongst Christians, but that the same individual Person is to appear, & is or shall be glorified both in body and soul; who in this mortal life, hath kept his faith; faithfully and obediently serving God; not taking, or receiving his Soul in vain; and consequently, Psal. 24. 4. as the Soul is the same individuallye (for it never perished) so likewise the very body, must be the same individuallye, yea, and the substantial union and conjunction whereby the Soul and body are joined together, must be the same individuallye, and in unity of number; which though reason conceives not, yet faith assecures and warrants; And so consequently clear it is, that the immutation and change, whereof the Apostle and holy job speak, is not because there is another Soul, or another body, or another union of body and Soul (for all these three are the same individuallye and numerically) but the whole change and immutation is, in respect of some glorious properties and qualities which the bodies resuscitated to glory shall have, which they never had whilst they were yet mortal; fro as the Souls and Spirits have their special glories, so likewise shall the bodies have theirs. These Four glorious qualities of the glorified bodies. qualities and properties, are commonly distinguished to be four; to weet, impassibility, subtility, Agility, Clarity: impassibility whereby the body is made uncapable of any contrary passion, or violent impression: subtility, whereby the body is made not a Spirit, but like unto a Spirit, to be able to penetrate, or pass where it could not before: Agility, whereby it is endued with such a velocity and Swifenes, that the beatified may follow the Lamb whithersoever he goeth: Clarity, whereby all deformity, or natural obscureness being taken away, the body becomes bright, shining and resplendent; but we must explicate these things more partakerly, and yet with all brevity possible. I begin with the first. Impassibilitye. Impassibilitye must needs be granted, as a partial dowry to glorified bodies; for if they should be passable as before, then consequently they should be corruptible, which as it is against the nature of felicity, that essentially includes a participated aternity, so is it expressly, against the Apostles doctrine, where he professes, that our bodies which are sown in corruption, shall rise up in incorruption. But though it be most apparent, that glorified bodies shall be impassable; yet is it not so easily to explicate and open, from whence this impassibility doth immediately arise; or what is, the immediate cause thereof: The Apostle tells us, that what is sowed in weakness, and infirmity, riseth up in power and virtue; which vertus or power, I take to be the immediate cause of impassibility; or else to be impassibility itself. But what is this virtue and power? Is it 1. a supernatural virtue, making the elementary parts and qualities, to be of another nature, than now they are? Not so; for nature must not be changed or destroyed, but perfected. Secondly, 2. shall these elementary qualities, by God's hand be limited and stayed, in their actions and operations, that they shall not work one against another, for their mutual destruction? Not so; for then, this impassibility should not be an internal virtue, as a dowry immanent in the glorified body; (which is against the Apostles intention) but only an outward assistance of God. Again, these elementary parts and qualities, Impassibility is internal. must have their several mixtions; for the making of divers and distinct parts corporal, which cannot be, without a refraction and composition of the elementary qualities themselves one with another. Or Thirdly, may we think, that 3. this virtue is a celestial kind of substance, or substantial quality, which united with the elementary qualities and substances, doth temper and make thereby the bodies which are to be glorified, fit receptacles for their glorious souls? This though it seem very probable, yet I will rather resolve with Aquinas, that this virtue and Supplem: q. ●2. art 1. power of Impassibility flows immediately from the soul herself, which informing the body doth so perfectly and fully, subdue all the powers and qualities of the same, unto herself; that no contrary agent, can be able to make any violent impression, or action, upon, or against the body, for the corruption & destruction of the same: or may be able to draw it from that quiet and peaceable state, wherein it rests. Austen excellently: God hath made the Soul of so powerful a nature, August epist. 66. ad Dios●orum. that from her glorious happiness there redounds to the body the vigour of incorruption. Clear it is, that no agent can work, with any violent or contrary impression, upon, or against any other Agent, or subject, to hurt or alter the same, unless the same Agent, be more powerful than the other is; on which, or against which, it worketh: which being clearly true; likewise clear it is; that no corporal creature, which hath in it contrary elementary qualities, can be of greater power and force, than a glorified body is, to work against or upon the same. So long therefore, as the glorified Soul shall be subject to God, and the glorified body, be subject to the Soul; so long it shall be impossible, for any corporal agent whatsoever, to have a transeunt action or impression, which may any way alter or hurt the same. And this is that immutation and change whereof the Apostle not only speaks but glories, 1 Cor. 15. 51. We shall not all sleep, but we shall all be changed. Where he makes this immutation, to be a change, from passibility to impassibility; and to be peculiar only to the elect, whereof the reprobate, shall have no part, nor portion at all. And yet, though we grant an impassibility to the bodies glorified, so that they shall not be subject to any violent, or contrary impressions; The Beatified shall have all such sensitive actions which include not Corruption. yet we may not deny, but that there shall be all such sensitive actions, (and consequently answerable passions which include not corruption) of seeing, hearing, feeling, smelling, tasting and such like, as may be fitting for that place. Of sight clear job. 19 26. it is; for job professes that his eyes shall behold God his Saviour; and most frequent are other testimonies of Scripture for the same. Hearing cannot be denied, for as the Saints shall incessantly with vocal praise, (the Psalmist professing that the exultations Psal. 149. 6. of God, shall be in their throats) magnify God; so no doubt may be made, but that their vocal Allelu●as shall be mutually heard and understood; yea who can doubt, but that the beatified, shall speak to Christ, and Christ to them? Go too; Good and faithful Servants, saith Christ; all hail Glorious God and Lord, sing they; Benediction, thanksgiving, is their glorious note for ever and ever. Feeling we may not deny, for that includes not any corruption, and if agreeing to sense, it is a perfection not a defect of nature. And that glorified bodies be palpable and may be felt, Luc. 24. 39 that of Christ makes it most clear, Feel, and see, for a spirit hath not flesh and bones, as you see me to have. Neither of the sense of smelling, may any question be made; because, for the sensation thereof, there is no corruptible or corporal immutation necessarily required. Touching the sense of taste; some difficulty may be made; and yet though there be no delicious taste by eating or drinking delicious meats or dainties (such as the voluptuous of these times make their God) notwithstanding it is not absurd to think, that the glorified bodies by God's ordinance, shall have, some delicious and pleasant moisture, resting upon the place of taste, that so by such a means, that sensible part may have her full rest and content. The best reasons, for this which I have said, touching the perfection of corporal senses, I take to be these few, first, that as the body shall have her perfection and reward, because she was so familiar, and individual a companion of the Soul, in the suffering for Reasons why there shall be glorious actions of Sensation in the glorified. Christ, or her subjection to Christ; So likewise, the sensitive parts, and faculties, which have been instruments of the Soul, in the exercise of righteousness, shall also have their appointed reward. Again, there can be no sufficient reason, brought Rom. 6. 13. 1 Cor. 6. 19 Luk. 10. 27. 2 Cor. 5. 10. against what I have said; why it should not be so. Again; he that will seriously peruse the 5. and 25. chapters of St. Matthewes Gospel, and the 22. of St. Luke; where Christ promises, and performs Mat. 5. and 25. Luk: 22. his glorious rewards, to his faithful followers; and where Lazarus is described, to have tasted his very felicity (a thing which the rich glutton importunely desired) will not easily be induced to think this which I have here set down to be untrue or false. And so I conclude this point with this observation, that if (as I have showed above) there be in the Soul glorified an impeccability and indefectibility, so that they cannot sin; & in the body, an impassibility, not to receive any the least impression of contrariety and corruption, that may be: how firm then? how stable then? yea how everlasting then? is that glorious state: which hath this participated eternity eternally that it cannot perish nor decay? Who arightly considers this, and longs not, to have a speedy dissolution of this terrestrial house? of this cottage of dirt and clay? that so he may be job. 4. 19 present with the Lord; and have a house eternal and 2. Cor. 5. 1. everlasting? not made with hands, but such a one, as the spirit of the Lord shall frame and establish? O how amiable are thy dwellings, thou Lord of hosts? my Soul Psal. 84. 2. longeth and my heart fainteth after the Courts of the Lord. Subtility. THis dowry gift, which is generally called Subtility, I would rather speaking with the Apostle, call Spiritualty; for in his Epistle to the Corinthians, he affirmeth thus, It is sowed a natural body, but it riseth a spiritual body; and again, 1 Cor. 15. 44, 47. 48. 49. The first man is of the earth, earthly; The second man, is the Lord from heaven; As is the earthy, such are they that are earthy; and as is the heavenly, such also are they, that are heavenly: And as we have borne the Image of the earthy, we shall also bear the Image of the heavenly. Thus the Apostle; whereout many excellent observations might be made. But I call it Spiritualty not as though (which some falsely have affirmed) the body were changed into the Soul and Spirit, for so that which is raised should not be man, consisting of Soul and Body; but a third distinct thing, different from Man; and consequently the mystery of the resurrection of the flesh should be quite taken away; for Resurrection requires that the same thing which fell, be raised up again. Neither do I call it Spiritualty as though the body after resurrection were made thin, and rare, like the wind and air, as the Eutychians of old did affirm; denying the bodies glorified to be palpable: but I call it Spiritualty by reason of a more powerful influence, and that dominion which the Soul shall have into and over the Body after the resurrection, than it ever had or could have in the time of her mortality. This though it be hard to explicate, yet sure I am that in so affirming & calling of it Spiritualty I speak in the phrase of the Apostle; but as for Subtlety 1. Cor. 15. 44. which in true and proper signification signify a property whereby such things as are spiritual have a penetrative and piercing virtue to pass and Aristo. lib. 2. de Generate. tex. 50 pierce into and through, the corpulent parts of any thing that hath a body and is corpulent, having dmensions and parts; I cannot see how it can be given to the glorified bodies, which after resurrection have the same extensive and corpulent parts for quantity and fullness of matter or bodilinesse; as they had before the resurrection: and can no more penetrate, pierce or enter into or through any true bodily and corporal substance which hath the dimensions of quantity, to weet, thickness, breadth, length, than they could August. tract 121 in joh. Chrysost. hom. 89. in joh. Ambros. in 24. luc. Hi●ar. ub. 3 definite. Hiero-Epist. ad Pammach. joh 20, 26. before their resurrection, in the time of their mortality and corruption. And although it may be probably affirmed with divers Ancient Fathers, that the body of our saviour (who entered into his disciples the doors being shut) did by powerful penetration pass through the door, yet we may not attribute the same as a thing natural to his glorified body, it having the same dimensions of quantity for bodilines and fullness of matter which it had before; but we must with Antiquity attribute the same to the power of his Godhead, Luc. 137. August. Eps. 3. ad Volusianum Heb. 4. 18. job. 37. 18 to whom no word is impossible; for he that could enter into the womb the secret of the most pure virgin not violated, as Augustine and Nazianzene excellently; He who could penetrate the heavens which are more solid and strong than brass, and yet receive no bruise in his body, nor make any rent in them; we may not doubt but that by the omnipotenty of his power he could enter in into his disciples the doors being shut. But to conculde this point wherein the holy Scriptures be so sparing; though with the Apostle we give Spiritualty to the glorified bodies, whereby it may seem that in truth they are become Spiritual (which is true in the sense I have expressed) yet are they not so Spiritual but that they are palpaple and may be touched Luc. 24. 39 and felt▪ Feel & see, saith Christ, to his Apostles, for a Spirit hath not flesh and bones as you see me to have. Where I note that a body which is truly spiritual, may withal be really palpaple and be touched and felt also, though it be against that known Gregor. hom. 26 in Euangel. saying of Gregory called the great, a Pope of Rome. Of necessity all what so ever may be felt or handled is subject to Corruption. But perhaps he meant, that so it was ordinarily according to the course of natural things, as they are in this state of mortality. The reader may here expect that I should more amply open and explicate what this Spiritualty may be; I confess my Ignorance, I had rather hear a master then be myself a Teacher; only I resolve that it is a spiritual influence into, and a powerful Dominion of a Soul Glorious over a Glorified Body, whereby the Body may seem as it were to be freed and cleared from all such corporal imperfections and defections as are incident to substances that are bodily, and Corporal, I mean such imperfections and defects as do not essentially follow the nature of quantity and Bodilines itself; that is, all such defects and imperfectious as precede and go before, accompany, or follow after Generation, Augmentation or such like corporal motions, which serve for the increase or conservation of humane nature. And surely most necessary it is that all such defects and imperfectious should cease; for without the cessation of them it cannot be well understood, how the beautified both in body and Soul should be elevated into that liberty of Glory which Rom. 8. 21. Galat. 4. is promised to the children of God, the citizens of that Jerusalem above, which is both Glorious and freed from all servitude of corruption. Clear experience teacheth that to be most true which the book of Wisdom complayningly Sap. 9 15: delivereth. That the Corruptible body over-loadeth and aggravateth the soul. And that the earthly habitation presseth down the mind meditating upon many things. Most necessary than it is, that in that state of felicity and full liberty where the Souls Beatified incessantly see God and meditate upon God, that they should be freed from all gross and heavy clogs and hindrances, that so with all their forces and endeavours they may bend themselves to the contemplation, love and fruition of the infinite Goodness of God so clearly and presentially proposed unto them. And this is that which we must call Spiritualty; wherein, if I may seem to the Learned to be mistaken, I desire from them some better and more full declaration of this dowry of Subtlety. Agility. THis dowry gift of Agility is a glorious quality or virtue, whereby the bodies of the glorified are totally subject to the Souls, as to most powerful Movers: to be moved by them without all resistance or least reluctancy that may be thought on: which Agility or Facility as I conceive they have, because the soul hath a most absolute dominion over them, and doth by a redundancy and emanation impart unto them a glorious quickening and vivacity or livelines, fare beyond that which any mortal creature in their bodily heavy parts can have. And this either by the means of a greater perfection of glorified Souls, or by the means of more perfect instruments for motion, than those which corruptible bodies usually have. This Agility or Facility for motion, although it make the bodies glorified very tractable to the souls for motion, so that we may in a sort say with St. Austen. Whereto soever the will shall intent, August. lib: 22. de Civit. cap. altimo. there presently the body (as it were in a moment) shall or may be: yet we may not grant unto the said bodies any instant tanean motion: so that in an imagined instant of time (I say imagined instant, for time hath no true or real instant either as part or period and end of itself) they may make any true real corporal motion or moving. Howsoever divers Schoolmen may to the contrary have dreamt. For doth it not imply in terms, and involve contradiction, that that motion which is a successive passing over, or in space from place to place (as all corporal motion and moving is) should be, and not in some durance and continuance of time according to the greater or less velocity and swiftness thereof. And yet notwithstanding, the corporal motion of glorified bodies may be very sudden and in (as it were) imperceptible moments of time; like as the Sun beams, the which as it were in a moment (because in an unperceivable moment of time) do fill this whole hemisphere with their glorious Aug. epist. 44. Sap. 3. 7. Lustre. Austen affirms it, and I dare not deny it: And so I interpret those words of the book of Wisdom (if they are to be understood of the glorified). The righteous shall shine, and as joh. 20. and 21. Luk 24. sparks among the stubble, they shall run too and fro: Whereby, I take it, their agility and facility for motion is figured. And if we arightly consider what is recorded in sacred Scriptures, touching the sundry soudayne corporal apparitions and disapearing of our Saviour after his resurrection, and how that the bodies of the beatified shall be made conformable to the Clarity (and so answerably Phil. 3. 20. to other glorious qualities) of his glorified body, there will no just reason be showed for denying such a glorious agility, either to the body of Christ, or to the glorified bodies of his Saints. And although we give to the glorified bodies of Christ and his Saints such a glorious nimbleness and Agility, yet if we observe the phrases of sacred Scriptures, we shall find that the glorified in that glorious state of happiness, are seldom recorded to have used such extraordinary agility and nimbleness of motion. We read that they shall follow the Lamb whithersoever he Reve. 14. 4. goeth, which following is interpreted even by the Lamb himself to be a walking, which must be so decent and grave as becomes that glorious state. For thus he professeth hereof: They shall Reve. 3. 4. walk with me in whites, for they are worthy. Now this walking must be such as beseems the glorious Majesty of Christ and the honour of his Saints Glorious, Grave, Divine, Magnificent; And surely it were no less than folly once to dream that the glorified shall have any games or sports in coursing and running up and down. No, no, such vanities which earthly minds do over highly prize, do not beseem their states of glory and Majesty; And yet though we deny them to have any unseemly run or dance, we may not affirm them to be so penned up as though they had no glorious restings, perambulations and walkings; They have doubtless their sit on seats of judgement; They have their religious and Reverential standings up, bowing down, prostrations and Ephe. 2. 5. Revelat. 3. 2. Luk. 22. 30. Mat. 19 28. Revelat. 4. 4. 10. and 7. 9 the casting down of their Crowns before the state of Majestye. How then can we deny unto them seemly divine motions? And notwithstanding whitherto soever their motions lead them, they have the glorious presence of God with them; for God by the virtue and immensity of his all-presence being in all his Creatures, the glorified Mat. 18. 10. weresover they be, they always see his face, not only above in the heavens, but even in the lowest bowels of the earth, if any occasion of service, should require their presence there. And can we otherwise dream but that those glorious Angels who did minister to Christ in the Mat. 4. 12. wilderness, did there (for by definitive presence the substances and natures were in the wilderness not in heaven) did there I say behold the glorious Majesty of the Father? And surely that which Gregory affirms of the Angels truly; That they Greg. hom. 34. in Ezekiel. run as it were within God and in God, whitherto soever they are sent, may also be truly affirmed of the glorified Saints, wheretosoever they roll, and wheresoever they abide; they abide in God and roulle in God. It was truly said by the Poet, and afterwards confirmed by the Apostle, that in God we live, we move, and have our being, as certainly Act. 17. 28. it may be said of the beatified, that they live, move are, and have their glorious being in him; live of him, by partaking of his glorious life; move before him, by most prompt and ready obedience, always doing his will; are in him by a glorious inpresence of God in them, and they in God, being entered Mat. 25. 23. into his own glory. Again in him, with him, and before him; with him never to be separated from him; in him, diving into and swimming in the infinite ocean of his joy; before him always beholding and delighting to behold the glory of his Majesty, and the Majesty of his glory. So likewise God in them with them and before them In them by the glorious bright and light of his countenance illustrating them within; with them ever supporting them with the left hand of his protection, and filling them with the joys and pleasures of his right hand of consolation; before Psal. 16. them for all aternityes by their glorious vision and fruition of him; himself to satiate them, but never to sade or cloy them; ever desirous to see and delighting to see. O how amorously in longing desire after these things cried out that sweet singell of Israel: Glorious things are spoken of thee O Psal. 87. 2. City of God O thou City of God, so glorious are the things which are in thee, that no tongue can with sufficiency, speak the least part of them: and no marvel, for what tongue can speak them which Isa. 64. 4. 1 Cor. 2. 9 eye hath not seen, ear hath not heard, neither the heart of man hath conceived, neither can conceive in this state of mortality, what God hath prepared for those that love him. Clarity. THat which the Apostle calls glory, speaking 1 Cor. 15. 43. thus, The body is sown in ignoblenes, it riseth again in glory, is generally by Divines termed and called Clarity, and this nothing at all from the Apostles sense; for in the place alleged, he teaching that at the General resurrection the Glories of the bodies glorified shallbe different and divers, one exceeding the other, he useth this declaration 1 Cor. 15. 45. for the same, Like as onestarre differeth from another in Clarity (the brightness of the stars being more properly, called Clarity then glory) so shall the resurrection of the dead be. Now what manner of Clarity this shall be, it is not difficult to expesse; if we call to mind what manner of Clarity and Glory that was wherewith the body of Christ was adorned at the time of his Mat. 17. 2. Transfiguration, when his face did shine as the sun, and his raiment was white as the light. S. Mark, adds that his raiment became shining, exceeding white as the snow, so as no fuller on the earth can whyten them. Mark. 9 3. But clear it is, that our vile and humble bodies at the day of the Resurrection shall be transformed, and by a glorious immutation be made like to the resplendent and bright shining body of Christ: so saith Paul in his Epistle to the Philippians; Phil. 3. 20. And Christ promiseth in the Gospel, That the Righteous shall shine like the Sun in the kingdom of their Father. Lo Christ's face on earth did shine, Mat. 13. 43. and now in heaven doth shine like the Sun; and to the Righteous it is promised, that though now they are as the very of scum of the world, yet their faces shall shine like the Sun in the kingdom of their Father. But here note that though it be said that Christ's body & the Saints bodies shall shine like one and the same thing; never the less this must not be taken in full equality of Clarity & brightness. Chrysost: in Mat. Chrysostome excellently: But if the face of the Lord did shine as the Sun, and the Saints shall shine as the Sun; shall then the Lords Clarity and his servants be equal? Not so, but because nothing is found to be more bright than the Sun, therefore to give an example of the future resurrection, both the face of our Lord is said to shine, and the righteous also are said to shine as the Sun; Whereby we cannot but observe how exceeding bright and resplendent the Clarity of our glorified bodies shall be; for if they shall shine as the Sun, and the Sun shall Isa. 30. 26. Chrysost, in Mat. shine at the day of judgement seventimes brighter than now it doth; then may we boldly with Chrysostome say, though there shall be no change in nature, yet there shall be the addition or putting to of an unenarrable Clarity and brightness. Which brightness and Clarity we may not only conceive that it shall be a transeunt Light upon the superficies and out side of the body, like as the Sun's beams, without any immutation internal, do spread themselves upon a wall; No, no; there shall be a true internal immutation by a glorious Clarity and brightness, which shall make the glorified bodies not only bright and clear without, but also fulgent and shining within, and throughout. So that the glory of the Soul may through the body is it were by a glass, in such a manner be seen and beheld in such sort as a spiritual glory may be beheld and seen; somewhat in like sort, as the Colour of the body may be seen in a glass, or rather as the life of the soul is seen and observed in and by the vivacity and Livelines which it imparts by action and motion to the outward visible parts of the body. And if I misconceane not, in respect of this glorious translucency and transparency, the brightness and Clarity of the celestial Jerusalem is in the Revelation of S. john thus & in like sort described: And he carried me away in the spirit into an high Reve. 21. 10. 11. and great mountain, and shown me the great City holy Jerusalem (which I interpret the Glorious state of the Saints Triumphant) descending out of heaven, from God having the glory of God. And her light was like unto a stone most precious, even like a jasperstone as clear as Crystal. And again in v. 18. 19 20. etc. the 18. and other verses following, And the building of the wall of it was of jasper, and the City was pure gold like unto clear glass, and the foundations of the wall of the City were garnished with all manner of precious stones. The first foundation was jasper, the second Saphire, the third a Chalcedonye, the fourth an Emerald, the fifth a Sardonix, the sixth a Sardius, the seventh a Chrysolite, the eighth a Berill, the ninth a Topaz, the tenth a Chrysoprasse, the eleventh a Hyacinth, the twelfth an Amethyst. And the twelve gates, were twelve pearls, every several gate one pearl. And the street of the City was pure gold as it were transparent glass. Thus fare the Prophet, giving almost in every word a touch and description of some one or other Clarity and brightness of that Triumphant City. O let us pondering and balancing these things in the scales of our Souls, say unto them; Arise ye up and be enlightened, for the Light of the Lord is coming, and the glory of God shall appear both over us and in us if we find truly to fear him sincerely, to love him, and faithfully to expect his coming, Amen. I have here set down more at large the words of the Prophet, that the Godly reader may well observe these things, first what I have said to be most true, touching the glorious translucency and splendour of the glorified bodies described to be like jasper or Crystal, or Saphire or Chalcedon, or some other precious pearls, or Margarites: the excellency and surpassing brightness whereof, especially of Christ (conformable whereunto the glorified Phil. 3. 20. bodies of the Saints shall be made) I gather out of the 23. verse of this said chapter, wherein the Prophet having described that the glorious City needeth neither light of the Sun nor of the Moon, and Reve. 21. 23. gives a reason thereof, for that the Clarity and brightness of God shall illighten the same; he adds in the same verse that the Candle thereof was the Lamb. Glorious brightness of Christ's body distusing itself Who hath ever observed a candle, lighted at noon days, and bright to have given any light? No, no; the brightness of the Sun obscures the same, be the candle never so great; And yet the Lamb's clarity and brightness, that is, the brightness of Christ as man, shall through and by his glorified body be so shining & resplendent, that it shall be as a bright shining Sun in that Triumphant City, where shall be no night nor darkness, saith the Prophet. Again, I have been more large in this to confirm that truth, which some most idly (as not loving nor desirous to excel in those virtues which must be as measures of distinct degrees of Reve. 21. 17. glory; for one and the same is the measure of men and Angels) I say as some most idly would call in question; to weet, that there shall be a true variety and diversity of glories and glorious Mansions 1 Cor. 15. in that triumphant City; Some clear like Crystal; some bright like Saphire, some glittering like jasper, others fresh and green like Emerald etc. men's Souls shall there differ in glory, and their bodies in Clarity, even as the stars in the firmament do differ in Clarity each from other. This though it be a most evident truth, yet the wanton wills of many who have placed all sanctity in conceit, apprehension, persuasion, (I might say presumption) will not admit of the same, charm the Charmer never so wisely. But let the pious read seriously the 20. of this prophecy, Reve. 20. 12. and he shall find that the very judgements of God touching great and small, (great and small) shall be according to what is written in the books. And that the level measure and square is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their works, that is, faith, love, patience, zeal, truth, etc. So just is God that he is to all those that seek after him in a holy fear, a faithful rerewarder, Heb. 11. 6. giving to every man according as he may have done. Again thirdly, I have been herein the more large, to show the surpassing felicity of that place; where the whole bodies of the Saints and every part of them, yea those parts that are now esteemed basest and vilest, shall shine and glitter like most precious Margarites and Pearls: they shall not only then appear without blemish and free from all deformity; clear from corruption, without all difficulty; but they shall be filled within and compassed about without with Clarity, they shall be endowed and invested all over with Spiritualty; they shall be quickened and enlived with Agility; they shall be replenished and possessed 1 Cor. 15. 43. 44. with Impassibility; for that which was sown in corruption shall rise in incorruption; that which was sown in dishonour shall be raised in glory; that which was sown in weakness, rising again in power; that which was sown a natural body, rising again a spiritual body. Seneca perhaps had some obscure knowledge hereof, when as he writes thus of the state of the Godly after this life ended. These things (saith he, speaking of the joys of this life) cease, but they perish not: yea, Seneca. epist. 36. death which we fear and shun, changeth, but taketh not away life, the day will come which will place us in rest and light: Thus he, like a Christian, though not so fully nor so clearly, as that renowned Father St. Austen most sweetly and divinely. There shall be life without death; Youth Angust. in Soloqui. without old age, beauty without deformity; strength without debility, joy without dolour, rest without labour, such an eternal refection shall be to the glorified bodies: thus he. Surely the splendour and glory of the body is so great, that passes all explication, it goes beyond all apprehension; and accordingly not only in respect of the happiness of the soul, but also in respect of the glory of the body we may well take up that of the Apostle, 2 Cor. 2 Cor. 4. 17. 4. 17. That the momentany and short tribulations of this life do work (in us and for us) a weight of eternal glory. O that the wantoness of these days (so full of vanity and presumption) who think themselves nobly adorned by their Pearls, Diamonds and other costly ornaments, would seriously think of the glorious and resplendent Clarity of the bodies of Saints glorified! how would they despise all those vanities in comparison, where on now they set their fancies? If we call to mind how St. Peter's soul was gladded and ravished with the only beholding of Christ's glorified body upon Mat. 17. 2. Mark. 9 3. mount Thabor, though his body at that time received no part thereof; we cannot otherwise think, but that the joy of the beatified shall be exceedingly and surpassingly great, when they shall not only behold the glorified body of Christ and see his glory, but withal shall see their own bodies and souls participants of the same Phil. 3. 20. brightness and glory. So, So, shall God heal the infirmities of his Saints, crowning them in mercies Psal. 103. 3. 4. and miserations. So so, shall the faithful be delivered from the servitude of Corruption, into the liberty Rom. 8. 21. of such glory as beseems the Sons of God: So, so, shall all those who instruct others to Godly Dan. 12. 3. life, shine as stars in the firmament for all aeternities. O that our souls might be truly enamoured with the love and desire of this Celestial place and state! O how would we despise all transitory flashes and sparks of earthly pleasures; if we could but seriously think of those joys and Psal. 16. 10. pleasures, which are laid up in Gods right hand for his Saints for evermore. jacob, served seven years twice told, to obtain his beautiful Rachel, and the days though so many, seemed to him but as few, in respect of the greatness of his love. O that the love of our souls were in like sort great after the Celestial Rachel, so comely in state and glory; then should we think all the labours but light, all the tarriance but short, all the days but as moments, wherein and wherewith our heavenly Laban shall exercise us in these days of our Pilgrimage and mortality! O thou gracious God, Father of lights, Illustrate our understandings: O thou God fountain of life, refresh our memories: O thou God, burning fire of love, inflame our wills and sanctify our affections. O thou God our chiefest last and only good, the God of our hearts and our portionfor ever, be thou to us all in all things. O thou that hast made us for thyself, thou hast framed us according to thy own Image, we know none, we acknowledge Gen. 1. 27. none, nor desire any other end of ourselves to make us happy but thyself. O do vouchsafe to conduct us safe and to bring us sure to the heaven of thy happiness, to the haven of our eternal felicity: teach us thy paths wherein we shall walk, guide us with thy Counsel, and receive us into thy glory. To thee we confess in all humble longing desires of our souls: Truly O Lord August ●n So●●q. about the end. thou art great above all Gods, and great is thy reward, for thou art not great, and thy reward little, but as thou art great so also is thy reward great; for thou art not one thing and thy reward another, but thou thyself art the too to great reward; thou the Crowner and the Crown; thou the promiser and the promised; thou the giver and the gift; thou the rewarder and the reward itself of eternal felicity. O be thou this to us in the truth of that glory when we shall enter into thy own joy and see thee as thou art in thyself: to this guide us with thy Counsel and enable us with thy Spirit of grace, that running the way of thy Commandments we may in the end attain thee the God of our hearts, our parts, and our Portion, for ever, Amen. SEVENTH SECTION. Wherein is briefly and in general laid down the means and way, whereby eternal happiness is to be attained. FOr the more clear handling of this point, we are to suppose, that whatsoever thing hath any perfection due unto it, as the end and consummate perfection thereof; If that perfection be not natural and essential to the thing itself; the same cannot be had without some action or motion leading thereunto: for example, God who Exod. 3. 14. is most essentially his own (I am that I am) and whole infinite perfection is his own being, most necessarily and essentially; needs not nor requires not, any action or motion to any thing that is without himself for his end and perfection. But so it is not in Creatures, whose natures being limited and in themselves imperfect, need and require some action or motion to that which is without themselves, for the attaining of their ends and final perfection; which motion is that which now we have in handling, whereby man is to attain his last end, and consummate happiness. For this purpose I ponder that Principle of the Apostle, He that cometh to God must believe that Heb. 11 6. he is, and that he is a rewarder of all those that inquire after him. In which words I find clearly, that the accession and coming to God in this life, (which is the way to that vision and fruition of God in the nextlife, the final end of man) is by Faith, and a religious inquisition of and after him, which religious inquisition of and after him, if I should think not to be chiefly by Faith, hope and love, (as the heads of this way out of which many particular paths do follow) I should wrong the judgement of all Orthodox Divines whatsoever; who do distinguish the virtues that are conversant and immediately exercised upon and about God into three, to weet, Faith Hope and Love. The later of which the Apostle himself terms the more excellent way; writing thus to the Corinthians; Cor. 12. 31. And yet show I you a more excellent way▪ which more excellent way alone, is to be taken as the spirit and path of Faith, and Faith again, is to be reputed as the head way and soul of it, two individual & inseparable twins, mutually ever embracing each other and working each by other. And though there be infinite janglings and questions, about the virtue, extent and causality of these several virtues in the matter of justification, and about their manner of merit or concurrence to salvation, yet do I not remember, that ever I have read of any, except the ungodly Anomists August: ad quod vult de▪ heres. 14. and profane Libertines (a brood of Ennomius) or some indiscreet Predicants, who have denied the necessity of the two later; hope and love; As for the first, Faith, all require the same absolutely necessary to salvation; Yea the Papists themselves require the same as the very first means and foundation for justification and sanctification Count: Trident Bellar▪ Omnes Pontificii. out of an absolute necessity: but not solely and alone without hope and love. The Reformed Churches generally, hold her, (to weet faith) to be the sole and only instrumental cause of justification, by which as by a hand, the justice & righteousness of Christ is applied unto the justified soul. So then by confession of all, an accession and motion to God there must be in this life, or else there can be no possession of him in fruition in the next life. The happiness of this life, is the way and motion to the happiness of the next life. The happiness of the next life (which is the happiness of the end) can be no other than the vision and fruition of God. The happiness of this life which is the happiness of the way, is also a vision and fruition of God, but it is by faith and love; and that which Eusebius calleth, the worship of God, not only external, but especially internal, and yet not so internal, but that there must also necessarily Eusib. de moust evanglica. be external, for no man shall be crowned unless he shall manfully and lawfully have fought: and 2 Timoth. 2. 5. again, the Spirit of God saith thus, Hold that Reve. 3. 11. which thou hast, lest another take thy crown. Which we are not only to understand of the internal sight of the soul, and inward constancy of our Faith, but also of the outward profession thereof, Rom. 10. 10. and the external exercise of piety and godliness; If I be demanded what I would call this, I cannot bethink of a better name than Christian warfare, or the Imitation of Christ. The holy Apostle cheering Tit. 2. 12. up the faithful, puts them in mind of a joyous expectation after the coming of the glory of the great God; but he prefixes before by the way of necessary preparation; that they must live soberly, piously, and justly in this world: so that sobriety (which contains the well ordering of man in himself,) against excess etc. Piety, which comprehends the whole worship of God, justice which comprises all duties that appertain to equity, & right betwixt man and man; are prerequired as the very motion and way, by which they shall come to the joyous meeting and glorious enjoying of the glory Via Regni. of the great God. Thus then holy life and Christian works, are the very way and motion, to the glorious vision and fraition of God. It is said generally, yea received by all Orthodox Divines, that good and godly works are the way to the kingdom of glory. Which we are not to understand by the way of comparison only to the material way, by which men in their corporal journeys, do walk from place to place, from City to city; but even by the way of comparison, to the very motions, walkings and pass of men upon and along the same ways; which we may call men's ways to such and such places: so the pious and godly life of the faithful, is their very moving, passing and walking to their journey's end, the glorious vision and fruition of God. And so in what manner we may hold the movings and pass of men along their ways, necessary for their arriving to such and such places: In like sort we must hold the moving and passing of man by godly life, to be necessary for his arriving to the kingdom of glory. No man, saith that Reverend Pastor Cowper, cometh Cowper apud D. Boys, 8. Sunday after Trinit. epist. either to prison or palace, but by the entry thereof. So man goeth to heaven or hell, but by the way thereof. If this which I have set down, touching good works, the very way of man to his eternal felicity, were not apparent in itself according to the tenure of sacred scriptures, requiring & commanding the same; yet the very manner of Christ's investing and inducting his Saints with, and into glory, doth most evidently evince the same. For Mat. 25. 22. 23. 24. were it not a dishonour against the infinite pure Majesty of God, and impeachment to his all Luk. 19 17. knowledge, and wisdom, to think that he should otherwise give glory in time, then in such a manner as he from all aeternities foreknew he would give, and had predetermined to give? Or that he should not from all aeternities have foredetermined, & decreed so to give glory; as in the time of his admission of his Saints into glory, he doth actually give & in truth of thing collate the same. Now how God doth actually give & collate glory at the day of glorification, the Gospel is so clear, that there is no declaration or amplification of the same needful, for he admitteth into his kingdom of glory, those that have believed in him, and beloved him; even as from all eternities he had prepared Isa. 64. 4. 1 Cor. 2. 9 the glory, which eye hath not seen, nor ear heard, nor heart conceived, for those that love him. Love him, is expressed, but believe on him, is supposed: For it is not less possible to love God without Faith, than it is possible to please him without faith, which the Apostle concludeth to be altogether impossible. And thus do the good Heb. 11. 6. works of the faithful follow them. So, so, the Virgins, Reve. 14. 13. that have light and Oil in their Lamps, with joy Mat. 25. 10. find admittance into the joy of the Bridegroom. So, so, all those that have on their wedding garments Mat. 22. 11. 12. are graciously admitted, all others wanting the same, are justly excluded. So, so, the just judge that gives to every man according to his works, rewardeth his diligent and faithful Servants, whom he findeth watchful; and by their piety and obedience, Mat. 25. 20. 22. in the good use of grace, (and this by grace) to have gained either five, two or more talents, according to the measure of grace received. So so are good works via regni, the way to the kingdom! as it is the joint voice of all the people of God. But yet we must know this very well, that we must not attribute eternal life, nor the means that lead thereunto, to any other, then to the grace of God. Concerning which truth, venerable Austen after a long discourse concludeth August. de great. et lib. arbit. c. 8. et 1▪ 15. 16. etc. thus, Therefore most dear, our good and godly life is nothing else, but the grace of God, and without doubt life everlasting, which is given to good life, is the grace of God; for it also is given, because that unto which it is given, is freely given; but that to which it is given is only grace; but this which is given to it, because it is a reward thereof, it is a grace for a grace, as it were a reward for Righteousness, that that may be true, (because it is true) that God will reward every 2 Cor. 5. 10. man according to his works, thus he: Which being so, as it is most evidently so, that the life of Glory, is given too and according to the life of grace and sanctity: O let us all with joy and alacrity, abound more and more therein, adding virtue etc. 2 Pet. 1. 5. 6. as St. Peter adviseth; that this life being ended, and our razes courageously run through, we may gloriously be exalted into the upper house of God's glory, and Eternity. O gracious God, how happy is he whom thou shalt vouchsafe so to teach Psal. 94. 12. and instruct in thy Law, that dutiefully walking therein, he may in the end, come to behold thee the God of Gods, in thy Celestial Zion. Psal. 84. 8. And so here, as I cannot but observe, so I cannot but lament the infinite janglings of divers, touching the causality of good works, to salvation, whether it be of condignity or congruity, whether they be as conditions (without which, not) as merits. For clear it is, that they are so necessary to Salvation, as the way thereunto, so that without them, salvation shall never be had. In Philosophy it is most true, from one extreme to another, no man can pass, but by & over the middle. So likewise in Divinity it is most true, that no man can pass from the extreme of sinful misery, but by the middle and means of godly life and piety. When the Philosopher shows, what manner of causality the passing along upon the way, hath for the passengers coming to the ways end, then may the Divine in like sort, declare what manner of causality, the walking and going on along in piety, may have for the attaining unto the end thereof, life everlasting: what need such disputes? O how better is it to have an inward, true sense and testimony of justification, then to have such wrangling and foolish logomachy about the formality of justification? We all on all sides, (I except the out-witted Precisians and Libertines, Brownists and Separatists) require faith as necessary, yea, as absolutely necessary to salvation. What need then such hateful disputes about the causality of them, to salvation? Let all rather endeavour to abound in them, then to dispute of them, for so an abundant means of entrance 2 Pet. 1. 12. into glory, and of attaining their last ends shall be ministered unto them. How idle might that Duke or Prince, be thought to be, who being called by any free and powerful State to be their absolute Lord and Sovereign, should first before he would go to take the said Crown dispute with his Sages, what manner of causality, his going in Coach or riding on horseback, might have for the attainment of the same? Is it not enough for the Duke to know that he cannot be Lord and King except he make his profection and his going to the place where this honour must be bestowed on him? Again, is it not enough for him that is in danger of shipwreck, to know that he shall perish together with the ship, unless by some convenient means he escape to the land? How unwise should those have been reputed who being in St. Paul's company and in Act. 27. 44. danger of shipwreck, should have refused to have taken either board or plank whercon to swim to the shore, before the Apostle had declared in express terms what manner of causaltty the taking of such boards and the swimming out upon them should have had for their deliverance? Is it not sufficient for the gamester and wrestler to know that except he contend manfully and worthily he shall have no reward? So, so; let it be abundantly sufficient for Christians to know and understand, that unless they fight a good fight, they 2 Timoth. 2. 5. shall not be crowned; unless they hold fast that which Reve. 3. 11. they have, another shall take their crown: unless their righteousness abound more than the righteousness Mat. 5. 20. of the Scribes and Pharises, they shall not enter into the Kingdom of Heaven. Unless they be diligent and painful labourers in the vineyard, they shall receive no Mat. 20. 8. day penny: unless they have the cable of faith and repentance, they shall not avoid shipwreck: except they persevere in faith and piety unto the end, they shall never attain that last happy end, salvation. Finally, that according to their very works, so they shall receive; either glory honour and immortality; 2 Cor. 5 10. Reve. 10. 12. Rom. 2. 9 10. or shame, dishonour, anguish and confusion, as the Apostle St. Paul hath plainly delivered, and St. Peter most resolutely: Of a truth I have found that there is no acception of persons with God, but in every nation he that feareth him, and worketh righteousness Act. 10. 34. 35 is accepted with him. Thus the word of God most clearly: accursed then be he that addeth or detracteth any thing, or disputes against this truth; so clearly delivered, so strongly confirmed. Venerable Austen reproved some rash and presumptuous August. de vit. Christ. cap. 14. 10. 6. wits of his times, daring to blaspheme against this truth. And I have known others (saith he) whom the dark and obscure cloud of folly and imprudence so deludeth and deceiveth, that they think and affirm, that the faith which they pretend themselves to have shall profit them without works of justice before God; & being deceived with this kind of error, without all fear they commit grievous crimes, whilst they believe God to be only a revenger and Punisher of Infidelity, Mat. 15. 14. Luc. 6. 39 but not of other crimes. And such as these are not content themselves to perish alone, but they also endeavour to entrap others, in whom there is no light of divine knowledge, and the sentence of our Saviour is fulfilled in them. The blind if he lead the blind they shall both fall into the ditch. Thus he: which censure of his doth it not concern those who in these days dare affirm that Obedience appertains not to the Gospel, and that of the law, do this and thou shalt live, appertains not to the Gospel; and again, that whatsoever sins the elect may commit, they are not less acceptable in the sight of God. By which prodigious paradoxes it is evident, that they have placed all religion in apprehension and opinion, which in the end will but deceive them. Thus having in general shown the way to the last end of man (endless happiness and felicity) to be faith and pious godly life, it shall not be amiss to add a few words, touching that source & root, whereout and whence out, a godly and pious life doth spring, yea solely and infallibly doth spring and arise. Clear it is, that the life of every man is called his daily study, and conversation; and as clear it is, that the daily study and conversation of every man, are the usual actions and operations of every man; which actions and operations if pious & godly, leading to glory, they must needs proceed from a man renewed in spirit, and regenerate in his soul: so that though the very faculties & powers of the soul, to weet, the understanding, will, and memory with such like, do really and truly effectuate and produce such actions and operations, yet they do it by the virtue and efficacy of grace which is in them; I (sayeth the Apostle) have laboured 1 Cor. 15. 10. more than they all, but not I, but the graceof God which is with me; or thus, which is in me, or thus, with me; upholding diverse readings. Again Christ to his faithful, when you shall stand before your adversaries, Luc. 21. 14. do ye not premeditate what or how to speak, for I will give unto you a mouth and wisdom, which all your adversaries shall not be able to withstand; for it is not you that speak, but the Spirit of my Father which is in you. Of the Apostles it is affirmed, that they were Act. 2. 4. all filled with the holy Ghost, and began to speak as the holy Ghost gave them utter ante. So in these, so in all actions godly, and supernatural, man worketh according to that measure of grace which is given unto him: When given unto him? Surely Ephe, 4 7. most specially in Regeneration, where as that which joh. 3. 6. is borne of the spirit is become Spirit, not by ceasing to be that substantial natural spirit which it was Isa. 11. 2. Galat. 5. 22. Ephes. 4. 23. 24. Rom. 8. 20. 21. before, but because invested in herself, and in every faculty of herself, with the gifts and graces of the Spirit; she is by them truly renewed and innovated, yea changed from the servitude of sin full corruption, into the liberty of the children of God. Yea, so changed, that by the Spirit of God 2 Cor. 5. 17. Galat. 6. 15. Ephes. 5. 6. 2 Cor. 6. 7. they are called new Creatures, light in the Lord, Temples of God, seats of wisdom, with many such like glorious appellations: And no marvel, for the graces and gifts of the Spirit of God are so dear, and so gracious, that the Apostle Saint Peter dares to affirm, that by them the faithful are made 2 Pet. 1. 4. Partakers of the Divine nature itself. And these graces and gifts precious, so called by Saint Peter, are the very Source, root, or fountain of all those graces and motions which lead to aternity: and these graces the Apostle intendeth, when he thus divinely admonisheth, It is good to confirm and establish the heart with grace, & not with meats, which Heb. 13. 4. have not profited those which walked in them. Now the reason why the sweet providence of God doth invest the Regenerate souls with these graces and precious gifts, whereby the holy Ghost is said to dwell in them; is not only, because they should have internal garments of sanctity, befitting his service, but also because, he would have those that do his service and be his servants, to do him acceptable service, yea, such acceptable service, as may lead and conduct them to glory immortal. He made man without man, (man in his making doing nothing), but he will not so save man doing nothing, hand in hand, leaning his soul's elbows, on the cushion of presumption: no no, he will not save man, without man (as Austen truly) not because man with & by virtue of his natural power can cooperate with God, to salvation; but because man being in his soul and powers thereof, changed, renewed, and enabled, by the precious gifts of grace; shall and may cooperate to his salvation: yea the Apostle dares to profess himself 2 Cor. 3. 9 and such like to be Gods-helpers, in the ministry of salvation. If God did not require man's good and pious conversation, as a means and necessary way leading to salvation, then should not the faculties & powers of man's soul need to be sanctified, and elevated with such supernatural gifts and graces, for the working and effecting of such actions, of piety and godliness: but seeing he requires them, yea most necessarily requires them, as well-nigh every page of sacred Scripture proclaims; it should seem a kind of iniquity in God (which be fare from him) to require such actions of man, yea and to condemn for the want of them, if he should not by his graces be ready to enable man for the doing and performing of the same. He doth it then, and this surely, by no other means then by investing the soul and every power of her, with such divine gifts, graces and virtues, as so divine actions do require. Bernard truly to Bern. ser. 83. in canst▪ this purpose, The soul cannot seek after God, unless she be prevented by grace. Austen more fully, Grace is therefore given, not because we have done works, but that we may do them; that is, not because Epist. 105. a sixth: to 2 circa●med. we have kept the law, but that we may keep the law. And again, Even as man should not have wisdom, understanding, counsel, fortitude, knowledge, piety, the Isa. 11. 2. fear of God, except according to the Prophetical saying, he had received the Spirit of wisdom and understanding, and counsel and fortitude, and knowledge and piety, and the fear of God: and even as he should not have virtue, charity, continency, except he should have received the holy Spirit, whereof the Apostle speaketh, you have not received the Spirit of fear, but of virtue, charity, contineney; so neither should he have faith, unless he had received the Spirit of faith, according as it is written, I have believed & therefore Psal. 115. I have spoken, and we also do believe, and therefore we speak. So then, the source, root and fountain, of all these godly actions, and motions, which lead to salvation, are the graces of God, because proceeding from his graces enabling us for them; which Sap. 10. 25. graces he, who hateth nothing of all that he hath made, he that willeth all should be saved, and come to the knowledge of his truth: He, who delighteth not in the 1 Timoth. 2. 4. death of a sinner, but that he turn from his wickedness Ezec▪ 33. 11. and live. He who lighteneth every man that cometh joh. 1. 9 into the world. He who hath placed his Tabernacle in the Sun to run his race with swiftness, and Psa●. 19 6. to spread his beams with graciousness, that nothing can scape the warmth of his illuminations. He who Reve. 3. 20. standeth at the door and knocketh, that if any man open to him, he will enter in, sup with him, and be his guest. He I say, who is out of his goodness thus Reve. 22. 17. graciously disposed towards his creatures, freely and frankly offers and presents the same unto them: in a holy serious manner, that they may have life, yea, have it more abundantly, according joh. 10. 10. to that of himself, I am come that they may have life, and have it more abundantly. And thus it appeareth how by grace presented and received (received by the efficacy of itself) the Saints and servants of God do walk in those ways where by they come to be saved; whereby they are enabled in some good measure truly to do that which otherwise should be impossible to nature vitiated and corrupted. Austen for De great. et lib. arbitrio cap. 16 ●07. this purpose excellently thus. It is certain we may keep the Commandments, if we will; but because the will must be prepared by the Lord, we must ask of him that we may have a will to do so much as we ought willingly to do. It is certain that we do then well when we will, but he maketh us able that we may will good, of whom that is written, which I expressed a little above; The will is prepared of the Lord: of whom it is said; The ways of men are directed of the Lord. And he it is that willeth their way of whom it is said, It is God that doth work in us both to will & to do. It is certain that we do when we do; but he maketh that we may do, giving most powerful strength and ability to the will, who hath said, I will make you able that you may walk in my justifications, and keep, and do my judgements. Thus he, most excellently declaring the working of grace in us, and our working by grace. Grace the reward whereof is eternal life, and our good keeping of God's Commandments in a partial measure according to this state, not in a full & perfect measure of degrees. Thus concluding these my meditations touching the last end of man, I earnestly entreat the religious Reader, seriously to think and meditate on the glory and eternity of this Land of promise both showed and promised so faithfully and seriously unto him in sacred Scriptures. The glories and excellencies thereof do infinitely surpass the fruits, that were brought unto the children of Israel out of the Land of promise, which Num. 13. 28. notwithstanding did so prevail on the hearts of the faithful, that the desire to obtain the said fruits enabled them with a spirit of courage to undergo all perils and hazards for the attaining of them; many there were indeed whom the spirit of fear and trembling restrained from going into that happy land, because they heard that the sons of Enacim, giants, robustious men were therein; and thereby perished deservedly for their incredulity and disobedience: Oh let not the like spirit of Incredulity and disobedience have dominion over the hearts of any Christians, I especially mean those who profess to know God arightly; for if we know God arightly, let us walk to him arightly, diligently, fervently. O gracious God, thou the only wise and most powerful God, do thou vouchsafe for thy dear Son's sake, to enlarge and widen our streightened hearts by the Spirit of grace: that we may run to thee, and in the end also attain thee, by the way of thy Commandments preset to us by thyself. To my soul I say and resolve, that it be praying to God the Father in his Sons name, that she may be endued with such a spirit of grace, that enamoured with the consideration and love of this happiness, she may in the imitation of that holy man ever breathe out thus. O my soul, if we ought continually, to endure torments, that we may see Christ in his glory with God the Father, and to be associated to the fellowship of his Saints; were it not meet, patiently, and willingly, to suffer all that is sorrowful, that we might be made partakers of so great a good; and so great a glory? Let the Devils therefore lie in wait, and prepare their temptations, let fastings and hard-clothing break and sub due our bodies, let labours oppress, watchings afflict, let that man disquiet me, this man cry out against me, let cold bow and pinch me, heat burn me, let my head ache, my breast faint, my stomach swell, my face wax won, & pale, let me in every part be weakened, and let my life fail me in grief & sorrow, my soul in mourning & heaviness; let rottenness enter into my bones and abound under me, so that I may find rest in the day of Tribulation, and may ascend up to the people of God. O my God, give me a spirit to awake early in the morning unto thee, and that my soul may thirst after thee, yea that my very flesh may be manifestly and manyfoldly even bend unto thee. O be thou the Horizon of my heart at noon day, the desire of my soul at midnight. O let all that is within me long after thee, that I may in the end come to see and behold thee; as thou art in thyself, my blessed end, my happiness, the God of my heart, my part, and my portion for ever AMEN. Recensui hunc Tractatum, cui Titulus est [Man's last end etc.] (unà cum Epistola Dedicatoria ad Serenissimum Regem Carolum, et praefatione ad Lectorem.) qui quidem liber continet, pag. 83. in quibus omnibus nihil reperio sanae doctrinae, aut bonis moribus contrarium, quo minus cum utilitate publica imprimatur, ita tamen ut si non intra septem menses proxime sequentes Typis mandetur, haec licentia sit omnino irrita. Ex aedibus Fulhamiensibus pride. Calend. Septem. 1633. Guil. Bray. The Errata Page 10. lin 8. for that, read and p. 20. l. 5. read, is his end. pa. 57 l. 29, for him r, sin. p. 82, l. 30. for roll, r. walk. pa. 87, r. If we be found. p, 99, l. 2, r. or as merits pag 100 l, 31, r. table of faith. p. 102, l. 29, according to divers readings. In the notes. Pag 25, read presences. pa, 43, for Trinitate, r, Civitate. pag 60, r, q. 82. p. 68, r. 19 p. 103. r. Cor. v, 16.