THE DESCRIPTION OF HEAVEN. OR, A Divine and Comfortable Discourse of the Nature of the Eternal HEAVEN, the Habitation of God, and all the Elect. Composed in Latin, by Cunradus Aslachus. And Converted into English, by Ralph Jennings. LONDON, Printed by A. M. for john Bramridge, and are to be sold at his Shop near Strand Bridge. 1623. To the Worthy and no less ennobled by Virtue, than Descent, Mr. RICHARD LIGGINS, Gentleman. WE read in the Gospel (thrice Noble Sir) that the three sage Visitors were guided unto Christ by a Star. No Sarre, but the starlike lustre of your manifold Virtues hath conducted ●ee in this Dedication unto you. Ingenious Monuments are the best preservatives of Fame, and the best Antidotes against oblivion, when d●crepidn●s and old Age sets up wrinkled and grey hairs as the works of their triumph; they can add and bestow a life of a longer ex●●●●● and en●●●●ce; to which, the, Venutian, satirist in his Sapphicks astipulateth, where speaking of the Honourable memorial, imparted by a learned Pen, he saith — et centum meliore * Signis munere donat. Statues. I have presumed upon your Patronage, and am now a Suitor for pardon of my presumption, requesting you to accept this slender tractate, that it may pass currant, as a Seal of the Service, and a testimonial of the dutiful Affection of Your quotidian Orator, RALPH jenning's. A DISCOURSE OF THE NATURE of the Eternal HEAVEN, GOD'S Seat, and Habitation. CHAP. I. Wherein is declared the knowledge of this Eternal Heaven, to be both delectable and necessary unto a Christian. IF some men so affect the notion of far remote Nations, the view of well fortified Towns, and strong compacted Castles, and some to sail the tempestuous seas, though with peril of their lives: who can account the Heavenly world, and the sacred City of I●houahs habitation, the most spacious mansions of the blessed Angels, and the most delectable Paradise of God's Elect to be unworthy the notion, intelligence, or contemplation of a Christian; there is our true Country and home, whereunto we shall be transported, and as into a new Colony be translated, after the tedious pilgrimage and peregrination of this our life is consummate. Hear perpetual shipwreck, exile, war, and all kind of calamities must be endured: But there is a quiet haven, there is a Sanctuary, there is a stately city, where we shall be secure from all hurt, and free from all encumbrances. There no more shall we want the beams of the Sun, or Moon, or any other Stars, God himself shining in his lustre and infinite glory, shall make us glister with his admirable rays: so that we shall in splendour equalise the stars: No more shall we there see in a glass, nor riddle, but we shall behold God face to face; there we jointly commix with them, both glad and joyful, we shall behold the bright companies of Angels; there shall we view the radiant assemblies of sacred Patriarches, Prophets, and Apostles; there shall we observe the infinite number of Crowns, of joyful and triumphant Martyrs, and Saints; to conclude, here shall be no more sorrow, wail, trouble, wrath, or death; continually and in every place perfect wisdom shall accompany us, mirth, glory, beauty, and immortality. O happy and glorious company! O holy banquet! O feasts! where is no anxiety, where is wisdom without ignorance, memory without oblivion, understanding without error, and reason resplendent without darkness: O blessed are they that dwell there, and sing praises to God for ever. Do●h it not, I pray, much concern us to know which it is, and what manner of Country it is, wherein we ever hereafter shall live with Christ and all the Saints, not one or two year but for all eternity? I think there is none so sottish in worldly affairs, who if he were to departed out of any one country into another, would not desire to know before hand the manner, temper, situation, bounds, the nature and condition of the Inhabitants of that place whither he is resolved to remove. And art thou, O man, so d●ll and insensible in heavenly things, that albeit every moment thou art a harnessing and going to that everlasting place, yet hast not a desire as travellers use, to fore-conceive the place? Attend what Gods word admonisheth thee, Phil. 3.20. Our conversation is in heaven, from whence also we expect our Saviour the ●ord jesus And again, If you then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. S●● your affections on things above, and not on things below on earth. Go to then, whilst we travel in this mortal race, set we all our study to learn & foreknow which it is, and what manner of immortal Country which we shall enjoy for ever, and ponder we with ourselves seriously, with what wing●s we once elevated out of the ruinous prison of this life, we may take our flight to that Life eternal. CHAP. II. That the Oracles of the Sacred Scriptures are the only means whereby we attain unto the notion of the highest Heavens. WEll, now let us view what helps there are which may elevate us up unto the top of this Heaven, that we may search out and know the nature of it. Thou art too weak, and all thy wings are cut off wherewith thou wert wont to climb unto the Celestial altitude; thy Geometry and Arithmetic will not avail thee, thy Perspective skill will not profit, thy observations will not help; and why so? the Heaven of heavers is not contained by sense, the original of humane science, nor subject to reason, as by secondary means: nor is it granted unto us to pierce into the knowledge hereof by the light of Nature. If you inquire of the Philosopher's concerning it, it will be to as much end, as if you ta●ke to a dead man. Pliny, the most painful Incumbent in Nature's secrets, was in despair of ever knowing it, when he saith, To search out any local place, beyond, or above this visible world, neither doth it appertain unto the world, nor can any conjecture of men's minds conceive it. And Aristotle himself the Prince of Philosophers was inscient of this Heaven, even when he held, That there was no Body, no place without, of further than the Sideriall Sky. If you question Cicoro of this Heaven, he will send you to the Milk white circle in Scipio's Dream of the Starry Heaven Others, will send you to the Fortunate Lands, and to I know not what fields of Elyseo●; and no wonder, when as the eye hath not seen, nor care heard, nor hath it entered into Man's heart, the things that God hath prepared for them that love him. How then may we ascend unto the knowledge thereof? Lo, the holy Scriptures lead unto it. Hence mayest thou learn in a copious manner, even from God's Word, as much as can be known, and as much as concerneth thee to understand, concerning this great Mystery. But thou shalt under stand every circumstance more fully, when thou shalt atrive thither, and see God face to face. To shut up all, now we see through a glass darkly, than face to face; now know we in part, then shall we know, even as we are known. Let us therefore for a while use the Glass of the Scriptures, until after this life, we may both see and enjoy it in the perfection thereof. CHAP. III. Wherein the diverse Names of this most supreme Heaven, are recited and explained. But before we relate further, what this Heaven is, it will be worthy our labour to lay down and weigh the several appellations thereunto attributed, in & by the Scriptures; and of these some are proper, and some are assigned unto it by a comparative similitude thereof to other things. Of the first kind are these; The third heaven, 1. Cor. 12.2. And the heaven of heavens, 1. Kings 8.27. First, it is nominated the third heaven, in respect of the two inferior and lower heavens, the airy and starry firmaments, above both which it is highly exalted, as is extant, Chap. 2. Next, it is named the heaven of heavens, in regard of the sublimity thereof; because it is raised above all other Heavens, which is well extant in the Etymology of the word, as shall be further noted hereafter; But after a figuratine speech and after a similitude drawn from lower things, it hath these names; First, it is called a house, john 14.1. also a dwelling place, Psal. 2.4. and throne of God, Esa. ●6. 1. because God doth more especially dwell therein, as in his Court and prime City of residence. What then say you, can God who is infinite and immeasurable be comprehended and enclosed in Heaven? By no means: for (as Solomon saith Behold, the heaven of heavens cannot ●●ntaine thee, how much less this ●ouse that I have builded, 1. Kings ●. 27. and David confesseth the ●●me when he saith, Whither shall ●●goe from thy spirit, or whither ●●all I fly from thy presence? If I ●●scend up into heaven, lo thou art ●here, or into hell, thou art there al●● Psal. 139.7, 8. The same thing 〈◊〉 some measure was also know●●● to the Philosophers. lambi●●●s saith, He is present sudden●● wheresoever it pleaseth him, 〈◊〉 incorporeal subsistence hath ●othing of force any where to ●●nder it; and much more the di●●ne nature cannot be so detai●ed by any circumscripture of ●lace, that it should not be e●ery where. And Porphyrius ●●eakes excellently to the same purpose, That that hath a body ●●●nes not whither it will, by a ●●●call condition and estate, for a place stands together with a heap. Nor again is it withheld in corporeal bounds; for that which in some kind lies in a heap, may be forced into a narrow place, and may be a local condition be changed: but what is compact and free from accumulative magnitude, this cannot be contained of those things which are accumulative, and exists from all local motion. Therefore God is not included in any bound or place, but is wholly within and without all things, no where shut in or out; solely containing all things, yet contained of none. Neither is he therefore commixed in created substances; but he is wholly in every thing, and yet wholly in himself, as saith Instin Martyr, which is more fully confirmed and explained in these words, Epist. ●7. Ad Dardanum; God is every where wholly in himself. How, every where in himself? Every where, because 〈◊〉 he is absent in no place, but wholly in himself, because he 〈◊〉 not contained in those things 〈◊〉 which he is present, as if he would not be without them. But that the Scripture often times ●ttributeth unto GOD, who is ●●measurable Infinite, as it were ●●finite habitation; as where it is said, The ●ord hath prepared his Throne in the heaven, Psal. 103.19. and he sitteth in the heaven, Psal. ●. 4. It is done for these causes especially: First, because God hath made choice of this high●●t heaven as his chief Seat and ●●gall throne for his Majesty; out of which notwithstanding he is present to all, sees all, and mightily and wisely governeth all things; Who is like to the Lord our God, who dwelleth on high, and humbleth himself to view the things that are in heaven, in earth, and in every place, Psalm. 113.5, 6. And hence it is, that we pray not, Our Father which art every where, albeit that be true, but, Our Father which art in heaven. Secondly, because God doth without all means of temporal life, manifest in Heaven himself, & his eternal good things to the blessed society of Angels and men, and there doth afford himself more fully to be enjoyed and known, yea there he is all in all, 1. Cor 15.28. For example, The soul of man although it be spread through the whole body, yet is said chief to reside in the brain, as in her prime receptacle; because that sitting here as in her Palace, she doth ●●ect her special functions, the ●●se and motion, to which the ●●newes, arteries, and veins are servitors, and perform the ●●nction of Ambassadors, and attendants, to the well ordering of all other parts of the body; in a like manner conceive God, as of the minds universalties: whence Augustine in his Questions of the Trinity, If God be in every place totally, why is he said to dwell in the ●eauen more th●n in the earth? Because the knowledge of the Divinity is greater in the holy Angels, and in the Souls of the Saints, when they are with God in heaven, then being on the earth; for as in this mortal body, some more understand the Divinity, some less: so God is said more to be in heaven, then in earth; because there his substance is more fully understood of the heavenly Inhabitants, then of the earthly Region. Lastly, because God would withdraw the minds of his Elect from the things of this life, and elevate their minds and cogitations unto that Kingdom prepared for them from the beginning of the world, in which he now sitteth at the right hand of Majesty, viz. God and man, continually making intercession for them to the Father: whereupon, with good reason Saint Paul exhorteth us, that we should seek after heavenly things, where Christ sitteth at the right hand of God, Coloss. ●. 1, 2. And hence it is, that when Christ and all holy ones pray, they lifted up their hands towards heaven, because there is the glorious dwelling place of God. The other appellation of the highest heaven, is Tropical, and Heaven by a figurative speech, is called Paradise; and this term is devived from the Caldean word, pards, whence the Grecian deriveth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Paradise, which properly signifieth a green plot, an Orchard, or Garden, bearing fruit, or set with fruit-bearing trees, delectable to man, as Cant. 4.12. a Paradise of Pomegranates; and in old time the Grecians used to call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which now the multitude call Fishponds: But more especially Paradise doth signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that most pleasand Garden, wherein our first Parents were placed by God; in which Garden being planted by God in the Country of Eden, was a piece of ground lying near to Babylonia Sturanitida, or rather Edenitida, not fare from Mesopotamia, watered about with the River Tigris, and other fruitful Brooks; and hereupon is the name of paradise often used in relating the Heaven of the blessed, as Luke 23.43. This day shalt thou be with me in Paradise: But that you should not think that Christ speaks here of the earthly Paradise, which long before was quite ruined, for that most woeful fall of our first parents, as jerusalem and Zion were, mark what Sain Paul showeth you. He was rapt up into the third Heaven, which he after calleth Paradise: whence may be gathered, that the Heaven of the blessed, and the heavenly Paradise were all one to him; and in this sense it seems to be taken by that old King Zoroastres, he having some insight into this Heaven, where he saith, Because the Soul being the bright fire of the Father, and of an immortal subsistence, and the mistress of life, seeks Paradise. Thirdly, this Heaven by a Metaphor, is called Abraham's bosom: for as children returning home from their Schoole-taxes at night, are as it were closed in their father's bosom: so we also, who in this life are the sons of Abraham, who is called the father of all believers, are gathered together into a most secure Haven, and as it were the bosom of Abraham; that is to say, into a place provided for Abraham and his elect children, expecting that full glory of blessedness which will follow in the last day of judgement, in which we shall be crowned in most absolute manner, with all joy, glory, and immortality after this life's dissolution. Moreover, it is sometime called the heavenly jerusalem, and the City of the living God, and Zion, the heavenly Canaan, and by other names of this kind, conducing to the nature of this heaven of the blessed. But having sufficiently said of the names, I haste to the distinction, and definition. CHAP. FOUR The Definition of the highest Heaven, and the Analysis thereof. THE Heaven of the Blessed, is the highest expansion, the house of God, and of blessed Angels and Men. All the numbers of this Definition are partly declared above; the rest shall hereafter be more at large explained: which that we may do, these six things are briefly to be handled in a Methodical order: 1. Whether there be any Heaven of the Blessed? 2. Whether it were created, or not? 3. At what time it was created? 4. Whether it be Corporeal, or Incorporeal? 5. Where it is, and in what place? 6. What kind of Heaven it is, and how great? First, no man will doubt whether there be any Heaven of the blessed or not: who hath been never so little conversant in the holy Scriptures; for there are so many testimonies thereof, that no man without great stupidity and senselessness can deny it, of which kind these are plain, Psa. 103.19. God hath prepared his Seat in the heavens, and his Kingdom is above all kingdoms. Psal. 68.34. He sitteth in the Heaven of Heavens. Psal. 115.16. The Heaven of Heavens are the Lords. And Christ himself saith, john 14.2. In my father's house are many mansions. I go to provide you a place, and where I shall provide you a place, I will return and take you ●●i●h me, that you may also be where ●am; and that we may carry our solues as free Denizens of heaven, from whence we expect our Saviour, Phil. 3.20. Hence than I re●●●●e those, who being damna●●ly conceited, deny this heaven 〈◊〉 the blessed. If the heaven of ●●e blessed be the Seat & House. If God, wherein he dwelleth; ●●d if it be the place in which Christ God and Man doth a●●de; and if it be the Mansion ●●●ce wherein we shall perpetually dwell with Christ, certainly it must necessarily follow to be something: but we have ●●ooned the Mayor by alleadgements both of Scriptures, and Authorities; therefore also the ●●imor by infallible consequence must follow. Secondly, there is a very great controversy amongst very profound Scholars, whether this Heaven were created or not. Some say, it is a void, or intricate place, an empty space, everlasting, immeasurable, spiritual, and all overspread with most radiant beams of the Deity, and that it is a certain immense light, shining forth of God himself, in which God was from everlasting, according to that saying, 1. Tim. 6.15. God dwelleth in that light which cannot be approached. Of the same mind was Augustine, Stenchus, the Bishop, and some others, as Zanchius relates in his first book and fourth Chapter, De Operib. Dei: But on the contrary, others, and that more truly, have thought, that this heaven was sometime made by God, and they more correspond to the Scripture: for whatsoever is in ●●lature vncreate, it is needful ●hat the same be infinite and immeasurable; for every creature 〈◊〉 of a finite constitution, God ●●ely is unmeasurable and infi●●te. But who will call the hea●●n immense or infinite as God himself? when the Scripture makes an eloquent difference betwixt God the maker of heaven and earth, and his ●●●t or throne, viz. the heaven, hereafter more fully in the ensuring Chapter shall appear. Let them then confess the Heaven 〈◊〉 be made by him; and who is 〈◊〉 impudent that dare, contrary 〈◊〉 the apparent truth of the Scriptures, deny the whole hea●●n to be made by God? when 〈◊〉 the Porch, or prime entry in●●● the Bible he may find, Gene. 〈◊〉. In the beginning, God created the Heaven, and the Earth. Heaven in that place, even in that term, comprehending in it the whole expansion resident above the earth, and in which the highest heavens is comprehended, and must needs follow, that also to be form of God in the beginning; yea and God also is nominated manifestly to be the former of this heaven. It is said, Hebr 11.9, 10. By faith stayed Abraham as in a strange land, in the land of promise, he stayed in the Tabernacles with Isaac and jacob, coheyres in the same promise: for he expected that sure founded City, whose former and maker was God. What City, I pray you, expected he? Was it not the heavenly Jerusalem, the heaven of the blessed, of the which the same Abraham afterwards entreats in Chap. 12.22. which ●one but the King of all Kings God himself, hath founded ●●d builded most artificially. It behooveth thee then to confess ●nd credit this Heaven celestial sometime to be builded by God himself, and him only. Thirdly, it cannot easily be collected out of the holy Scriptures, when this heaven was cre●ted, but it is probable, on the ●●●s; t day, together with the Star●●● Firmament, since there is no ●●ntion of the creation thereof in the works of the other days: of which mind are ma●y both ancient, and later W●i●ers. Lactant. Lib. 2. diu. inst. ca 1. ●irst of all, God made heaven, ●nd founded it on high, because 〈◊〉 should be the seat of God himself the Builder, and then ●ee framed the earth, and set it ●●der heaven, which man and all kinds of beasts should inhabit. And Danaus on the Phisiques, Tract. 4. cap. 12. The highest heaven was made on the first day; but it consisteth not on the two Elements, but of a certain third more simple Essence. And here for our brevity sake in an apparent cause, cease I to induce any more testimonies at all to prove it. Fourthly, we are now to consider, whether this heaven be of a Corporeal, or Incorporeal substance and nature, local, or void of place totally. We affirm it to be corporeal, since a corporeal nature cannot subsist but in a corporeal subject, and a proportion must needs exist betwixt the place, and the thing placed, Zanch. Lib. 1. cap. 4. Of the works of God. The humane nature of Christ, and of ●●ery person elect, which must abide in this heaven, is of a corporal nature; it is necessary therefore the heaven so to be also: for a body is contained in 〈◊〉 body. Therefore Acts 3. the ●eauen is said to contain in it ●●e body of Christ: but sayest ●hou, those bodies are glorious ●●d spiritual, as the Apostle ad●onisheth us, when he saith, It is ●●en a living Body, but shall rise again a spiritual, 1. Corint. 15.44. and therefore they have no need of any corporal place. I answer, Glorious bodies cease ●ot to be Physical and Natural, ●●t they cease to be mortal and corruptible; that is, they retain ●nd keep their natural and essential properties: and therefore job saith, Chap. 19.20. The ●●ne that I am, and no other ●●●ll I be seen, and the same eyes shall be beheld also after that worms have eaten that body of mine, when I arise again, than I shall see God in my flesh. But our bodies do leave off accidental matters, as frailties, and sundry passions; glory therefore is not a destroyer, but a perfecter of Nature, not annihilating, but exalting it. But whereas the Apostle saith, That the Body shall arise spiritual, that must not be understood of the substance, but of the qualities, namely, of the spiritual estate and condition of man after the Resurrection, which is plain out of the very Text, where he saith, 1 Cor. 15.42, 43, 44. Our Body is somed in corruption, but is raised in glory, and incorruptible, it is sowed base, but raised glorious, it is sowed weak, but it is raised strong, it is ●s; owed mortal, 〈◊〉 it is raised spiritual. The ●●he body shall arise, yet endowed with certain contrary qualities; for that which before ●●s mortal, shall be made immortal; what was foul and dishonourable, shall be made glorious and bright; what was ●eake, shall be invested with ●●rueilous valour and egregi●●●s prowess; that that was be●●ee subject unto diverse functions and passions, as Nourishment, Generation, Sleep, Wea●somnesse, Diseases, Griefs, ●●c. shall hereafter have full im●unitie from all these. Paul therefore opposeth not two nature's, or bodies different, the Corporal and the Spiritual, but the various qualities of one and the same bodies amongst themselves. Therefore since that the glorious bodies differ not from the natural, so fare as their substance, that is, their essential qualities ortive; to wit, the manner and the form: but in respect of some peculiar qualities, they be not merely spirits, but spiritual bodies, which cannot subsist or stand with a bodily place. And moreover, the judgement of all ancient and modern Writers concur with this opinion, concerning the highest heaven; as Damascen li. 2. saith, That this heaven containeth all heavenly natures, God only excepted: whereupon it must necessarily be a finite and corporeal substance. And Zanchius in his Lib. 1. Chap. 4. de Oper. Dei, saith, I call not that heaven of the blessed, a substance totally incorporeal, since that I perceive it not to be a spiritual thing, as are the souls and spirits of Angels, for our bodies shall abide in it: but then ought there to be some proportion and conveniency betwixt the place, and the thing placed, which ve●●ly cannot be betwixt a body placed, and a place merely incorporeal: nor do I simply call it a corporal substance for difference sake, etc. I conceive then this Heaven to be such a body, that it may be called spiritual. And so Danaeus: That highest heaven which was crea●ed on the first day, is a most excellent work of God, as no man will deny; and by and by, Although it was created with the ●●rth, yet it had matter separate from it by God's wonderful power, and that not on the fifth, as Aristotle saith, but the third, euely differing in nature from the water, and the earth, not being subject to those mutations. These things understood and granted, one may easily conceive, whether the heaven merit to be called local, or illocal; for if it be corporal, why is it not also nominated local? It is therefore called, The place of the blessed, the Bosom of Abraham, and the City of supernal jerusalem: and if Hell be a place as it is said, Luke 16.28. why also is not the place of the blessed local? But thou wilt say, Aristotle acknowledged no place beyond the Starry heaven, nor yet any body. Well, be it so: but on the contrary, Christ affirms there to be both place and bodies, when he saith, I shall go and get you a place, and when I have provided it; I will come again and take you to me, that where I am, there may ye be also, john 14.2. Now leave I it to your choice, to give credit to Christ, who is the truth coming forth of this supreme Heaven, or rather to an Aristotelean Ethicke, profane and ignorant of these mysteries. Fiftly, but now where, and in what place this Heaven is, it is further to be considered of us: We do affirm, as the Scriptures every where affirm also, 〈◊〉 to be exalted above both the other heavens fore mentioned: for in that very place is the heaven of the blessed Saints, where the feat and habitation of God 〈◊〉, and where the blessed Angels have residence with him; even there the very Elect, together with the blessed Angels jointly enjoy eternal life. For Christ himself questionless nominated Paradise a place of the blessed. when he saith, This day shalt thou be with me in Paradise; that is, as Saint Paul interprets it, in the third heaven; yea Christ affirms, He hath in his Father's house many mansions prepared for his holy ones. Then certainly, the Seat of God, and of the blessed society of Angels and men, is in the highest above both the other heavens: for, The heaven of heavens is the Lords, the earth he assigned to the sons of men, as the Psalmist saith; this term heaven of heavens, in the Hebrew phrase signifieth, the most Sublime and Supreme Centre, in like manner as these terms, God of Gods, Lord of Lords, and King of Kings, are accepted for the highest & most eminent God, Lord, and King. This note is also the holy Angels Halelluiah, Glory to God in the highest, and peace on earth. Where he punctually distinguisheth betwixt the earth, and the Lords most holy mansions. And again, in Deut. 4.39. God is above in Heaven: and Psal. 113.4. jehovah is elevated fare above all Nations, above all Heavens is his glory; who can equalise our God Ie●●nah, who inhabiteth in the highest? Also the seat of Angels and blessed Saints, is said to be in the same heaven; for the Angels continually see the face of the Father which is in heaven: and Paul saith, Our conversation is in heaven: In which heaven? In these he addeth, whence we expect our Saviour, into which himself is already ascended. The heaven therefore of the blessed is planted by God fare above all other heavens in the highest altitude. Again, hence it followeth, the heaven of the blessed to be there, whither Christ himself is ascended in his own body: for Christ hath made regress unto his Father, whence he went out, whose seat is in the kingdom of the blessed, as is clear in that of john 7.33. Yet a little while am I with you, and after retire unto him who sent me: and again, john 16.28. I went out from my Father into the world: and again, I leave the world, and retire unto my Father. And Christ is substantially ascended above those visible heavens, to wit, the airy and starry firmaments, as Ephes. 4.10. He that descended, is the same who ascended above all heavens, that he might accomplish all things: Hebr. 4.14. he is said, to have pierced the heavens: and Hebr. 7.26. he is exalted above all heavens: and again, Hebr. 1.3, 4. and Ephes. 1.20. He is said to sit at the right hand of God in the highest Heavens: and as saith Augustine, Christ elevated his body to heaven, he abstracted not his Majesty yet from the earth, according to his corporal and carnal presence, which the word assumed, he is ascended into the heaven, he is not here; there he sits at the ●ight hand of his Father, and ●●t he is here also, for his majestical presence retired not. And Cyrill on john is consonant hereto, No man doubts when christ ascended to the heavens, albeit he was here by his virtual presence of the spirit, he is totally absent in his carnal. Again, it is requisite, that the faithful believe, that though Christ is corporally absent, yet doth he virtually govern us and all things else, being continually present with those that call upon his name. And in the same sense is Vigil the Martyr; The Son of God (quoth he) according to his Humanity, departed from us, but according to his Divinity he saith to us, Lo, even I am with you unto the end of the world: for those whom he left, and from whom he departed according to his Humanity, according to his Divinity, he neither left nor forsook: for in the form of a servant he is in heaven absent from us; but in the form of God, wherein he departed not from us, he is present now on earth with us. And this is the judgement of the Ancient concerning Christ his peregrination into the Heaven of the blessed. But as Saint Augustine ad●●onisheth us, It is a needless ●ouerlurious fantasy to search ●here and how the Lord pre●●nce is seated in this most high ●ace; only we are to believe 〈◊〉 to be in heaven, for it is not ●●r our frailty to discourse of ●●destiall secrets, but it rather ●●●cernes our faith to be wise modestly, concerning the digni●● of the Lords presence. It is ●●en clear, that the heaven of ●●e blessed is the most high Pa●●ce of God and the blessed An●●ls, placed and confirmed a●●ue the two other heavens, to ●●it, the airy and syderial fir●●ments. Sixtly, It remains lastly to ●ee surveyed, what and how ●●eat this heaven is: In quality ●●is most eternal incorruptible, ●●d clear: I term it eternal, not because it existed without beginning; but because it is ever to endure without all end and decay. Whence that of Augustine, Hence than my soul seethe how fare it is eternal above all times, when thy house which cannot be traversed over, though respective to thee it cannot be coeternal; yet uncessantly adhering to thee, it admits not the least temporal intermission. And as Ambrose, Paul (saith he) exhorts us to covet mansions in the highest heavens, which are eternal, but that is incorruptible which in that eternal time of her durance, hath an immunity from all change and alteration, or the least corruption. Paul therefore avers, that heavenly jerusalem which Abraham expected to have firm fundaments, that is, most sure and immo●●ueable ●●ounds; and (as in the Ap●●●●●ps) that celest all City is made of pure gold, and established on 〈◊〉 most firm and precious foundation, described also to be corroborated with invincible walls; 〈◊〉 which things, describe and notify the perpetuity and incorruptible existence of this ●eauen. But their conceit is impious and vain, who conceit this heaven to have also resided without beginning from eterni●●●: If so be that an eternal habitation must needs be reciprocal to an eternal God; alas, ●he Lord wants no place, since ●hat his extent exceeds all place, ●e being of a most simple essence, which is as well without 〈◊〉 within all things, as Zanchlus ●nd the ancient Divines affirm; ●nd most clearly is this City celestial, portraytured in the description of the terrent jerusalem, Reuel. 21. ver. 23. There is want neither of Sun, or Moon, to yield lustre therein; for God's glory giveth it a plenary Illustration, namely, the heavenly jerusalem, whereof the Lamb is the Lamp; and as Augustine aptly saith, That most Imperial City is incomparably clear, where are Victory, Verity, Dignity, where are Sanctity, Life, and Eternity. Nor sings Zanchius any less excellently of the splendour of this supernal City, That most supreme Heaven shall shine with a fare more excellent light, it shall want no Sun, nor Moon; for the glory of God is the light thereof. Again, nor must we suppose as some do, the illustrious Sunbeam of that essential glory to reflect and issue from God, as from the Sun, and heaven to be illustrate with it: for whatsoever is in the essence of God, and demeanes therefrom, is participator, like as the Son and Holy Ghost, which proceed ordinarily from the Father: and this sole title is only given unto Christ; namely, that he is the splendour of glory: that light therefore whereby the heaven is illustrate as from a cause efficient, and whereby the souls of the blessed are illuminate, that they may perceive God is a created subject, or matter. But the quantity of the supreme Heaven is depiete under the figure of the holy City, as Apocal. 21.10. where it is called That great city; by which term● certainly, he instanceth the latitude thereof to be excessive, the magnitude both incomperable, and incomprehensible; yet declares he it to be finite, when he ●ntimates it also possibly circundate by the Angel: it is by Christ also verified to be a most large City, when he affirms it to have very many habitations therein, even in his Father's house. But of the definition of the perpetual Heaven, and the most excellent frame and fabric thereof, this may suffice: Now view we the Sections flowing from hence. CHAP. V. Wherein is disproved the opinion of those who affirm, that the heaven of blessed ones is nothing but God himself, 〈◊〉 a celestial joy, or suppose that joy diffused through all things there. IHE generation of error is fruitful, but of Truth, nothing less: This hath brought forth infinite monsters of vices and prodigious opinions; the other receiveth not her own issue. Let us see then whether it be agreeable to truth which we have affirmed, That the heaven of blessed ones is the habitation of God, and all the Saints, that it is a place of joy, and situate above the other heavens; will not those prodigious dreams of some, soon languish, and vanish as smoke at Sunrising, who suppose that the Heaven of blessed ones, is nothing but God himself, or the joy of the blessed, and therefore to be in no place, but every whe●e diffused in the heaven, in the air, in the earth, in hell? oh lamentable madness! Do not these sacrilegious ones tremble, thus to confound the Creator with the thing created? God is infinite and uncircumscribed, but the heaven is finite and circumscribed, as the place, seat, and throne of God, the Mansion of our heavenly Father, wherein Christ, the Angels, and all the elect, enjoy eternal joy: shall not then God be one thing, and his Throne, heaven another? He containeth, and with his Majesty filleth all things, he cannot be contained and comprehended by nothing. Whence I gather this, GOD is infinite, but the Heaven of the blessed ones is finite; because God being infinite, cannot be limited according to that, 2. Kings 8.27. The Heaven of heavens cannot contain thee. Therefore God must be one thing, and this Heaven another. There is a monstrous Opinion like unto this, which maintaineth, that the Heaven of blessed ones, is nothing but the joy itself, wherewith the blessed after this life shall be affected: but let those see with what countenance they can confound these things, which the Scripture so evidently and apparently doth distinguish between themselves, when it maketh a clear difference between Heaven, or the place of blessed ones and blessedness itself, saying, The righteous shall shine as the Sun, in the Kingdom of their Father, Math 13.43. Moreover, the Kingdom of glory is one thing, and the glory itself is another, wherewith the righteous shall be adorned. What? the kingdom of heaven shall be one, and the same unto all, as Christ saith, john 17.24. Father, those which thou hast given me, I will that where I am, they also be with me. And 1. Thessal. 4.17 We shall be caught up in the Clouds, to mere the Lord in the Air, and so we shall always be with the Lord. And, I will take you to myself, that where I am, you may be. But that Celestial glory shall not be one, and the same to all, but differenced by some degrees: For one shall be the glory of Christ's, as greater, another of Angels, another of Men, as the Apostle insinuateth, 1. Corinth. 1●. 41, 42. when he saith, One beauty of the Sun, another of the Moon, another of the Stars: and so shall be the Resurrection of the dead. The same Daniel teacheth, Chapter 12.3. when he sayeth, They which instruct others, shall shine as the Splendour in the Firmament, and they that justify many, shall be as the Stars for ever. Whence it is apparent, that the Kingdom or Mansion of the blessed, is one thing; but the glory itself another, which the Saints shall enjoy for ever. Furthermore, the Heaven of the blessed, seeing it is erecte● and placed by God, in a most sublime Seat above all other visible heavens: How I pray you, can it exist at once in all places, as in the Heaven, th● Air, the Water, the Earth● etc. Is not this contrary to the order of Nature, which doth not admit two or more bodies in one space of the same place, without the penetration of their dimensions, and the great confusion of the thing? Nay, no natural body can be at once in many places. All which things, and fare more absurd, will he be compelled to admit, who maintaineth, that the heaven of the blessed is every where. I pretermit here infinite testimonies of Scripture, which do evidently testify that this heaven is not every where, but placed above the others. Admit that it were so, how should Christ descend there-hence into the lowest parts of the earth? How is he returned thither, by penetrating and passing through all the other Heavens? For as much as he could not descend else where from thence, nor ascend thither again, if he perpetually lived in the same as diffused through all things. What difference also should there be between the abode of the saved, and damned, if this Heaven were dilated through all places. Now the Scripture affirmeth, that there is a great distance between the abode of the blessed and tormented, when it saith, Between us (that is, we which are in the place of the blessed) and you (which live in hell, in the place of the tormented) there is a great Gulf placed, in so much that they who would pass from hence to you, cannot, nor from thence hither. Whereupon Hierome in 6. Caput. ad Ephes. saith, It is an impious thing to affirm that the evil angels should be believed, to enjoy that heaven, of which God sayeth, Heaven is my Throne. Whence it followeth, that this heaven is not every where, but placed above these visible heavens. But that which they are wont to object here as unanswerable, is of no validity if it be examined: God is every where. God is in the Heaven of the blessed: Therefore the Heaven of the Blessed is every where. It is 〈◊〉 Paralogism labouring with the contagion of four terms: For the Proposition is understood of the general presence of God, by which he is present to all his creatures: but the assumption is understood of the perfect exhibition of God's glory, which is in the heaven of the blessed: and there is ●ore inferred in the Conclusion, than was in the Promises. The like Argument may be if you say, God is every where. God is in the earth: Therefore the earth is every where. But they vige moreover, that it is necessary, that the Celestial habitation of God, wherein he is resident, is as largely spacious as God himself, otherwise it could not be his Seat. But I say, that the heaven of the blessed, after a certain manner, is as largely spacious as God himself, and is not so largely spacious: therefore God after a certain manner, is in the heaven of the blessed only; yet not only there, but every where: which allegations considered in a diverse respect, admit no impiety. God is in the heaven of the blessed, and not every where; so fa●re forth, as there only he exhibiteth, and without all measure imparteth his glory to the blessed Angels, and men, and demonstrateth himself to them face to face, to be seen and enjoyed, of which thing we spoke more above in the third Chapter. And after this manner, the abode of the blessed is as largely patent as God himself. But by his general presence, wherein he is present to all creatures in heaven & earth, and doth govern and conserve them; and after a peculiar manner, wherein he is always present by his grace and spirit to his Church, although militant in this world, not only in the heaven of the blessed doth he exist, but without it, yea every where. Peradventure thou dislikest the distinction: but it is produced out of the very Texts of the Scripture, and not from man's brain: for thus it speaketh: God is in the Heaven of heavens, and the Heaven of heavens are in the Lord. Heaven is my Th●one; that is, in the perfect ministration, and manifestation of his glory. But, the Heavens of Heavens do not contain thee; that is, after his general presence, wherein he is present to all his creatures; and peculiar, wherein he is present to his Elect. This explication also the sequent sayings of Scripture do confirm: God dwelleth in the highest, who nevertheless doth lowly behold the Heavens and the earth. And in another place; God hath established his Throne in the Heavens, and yet his Kingdom is present to all. Also, the Lord is in the Heavens of ancient heavens, whose excellency is over Israel, and whose strength is in the higher clouds. Thou are fearful O God, from thy Sanctuaries. The mighty God of Israel, he giveth strength and might to his people. But why do we longer dispute of the nature of this eternal heaven? Why do we prosecute the absurd opinions of others concerning it? let us rather hasten to the illustrious felicity of the blessed in this Heaven For as I actan de Institut. diuin. lib. 3. cap 37. saith, What doth it profit a man to be so made, that he may look with an upright bow towards heaven, and search heavenly things, unless he discern God with an upright mind, and his meditation be conversant in the hope of eternal life. CHAP. VI Of the happy condition and estate of the blessed in the Kingdom of heaven. But to whom hath ever so great dexterity of wit▪ or copious perfection of tongue or Pen been imparted, that was alula, I will not say, to decorate in words, but to enuntiate that transcendent glory and felicity of the blessed in the Celestial Kingdom? for easier it is to pronounce what is not, than what is in that eternal life. There is no death, there is no mourning, there is no weariness, no infirmity, no hunger, no thirst, no heat, no corruption, no want, no tribulation, no sorrow. Behold, we have declared what is not there: But wilt thou know what is there? That which the eye hath not s●ene, nor the care heard, nor hath entered into man's heart, what God hath prepared for those that love him. Yet the Scripture which alone chalketh the way to eternal life, seems to decipher the celestial blessedness in two things, viz. in the privation of evils, wherewith in this mortal state we are afflicted; and in the plenary fruition of all good things, by whose hand and steps being conducted, we will discuss a few things concerning them. Alas, what an Ocean of maladies do overwhelm as well the Soul, as the Body in this languishing life? How great a fierceness of rigorous dolours, do with more than hostility invade her? How great troops of fordid vices do on every side besiege her? Who can resolve us, how great tyranny this miserable, crazy, infirm body of ours, wheresoever it be, is always obnoxious unto? To how many, both by Sea and Land, battles, Banishments, destructions, and dangers of deceits is it exposed? Lastly, how sleeting, and fallible is the miserable life of mortal men? And as Seneca saith, Epist. 1●. Some than begin to live, when they should give over: yea, some desist to live, when they should begin. And in what part of the earth are we secured from the snares of death, which is every moment to be expected? What? this our life is replenished with so great evils, that in comparison of it, death itself may be judged a remedy, and not a punishment: for therefore hath God made it short, that the tribulations which could not by prosperity be conquered, nor taken away, might be mitigated by the brevity of the time. Alas! this Life is an emulatour of cruel Death: wherefore then wilt thou wish to thyself a happy Life? Is not this madness? No man will have or endure a long evil Supper: For tell me, what wilt thou have an evil thing? I think, in all thy actions, cogitations, and desires, thou wouldst have nothing that is naught; thou wilt not have evil Land, evil Corn, no● an evil Garment: and what madness is this, that almost all men covet to enjoy a long evil life? But why do I call it long? If thou shouldest live all that time from whence Adam was sent out of Paradise till this day, surely thou shouldest see that thy life was not long: Nay, how long is the life of every one man? add a few years, lead long old age, What then? Is not the hour early? Let us therefore learn this one thing, to contemn this life; no man can well live it, unless he contemn it. There can to no man happen a secure life, who too much meditateth on the prolonging it. When therefore, when shall we be freed from those infinite molestations of this life? Truly, in this Pilgrimage of ours there is no freedom to be expected; but when we shall be reduced by CHRIST out of this exile into our natural Country; Then all servitude wherewith we are oppressed being taken away, we shall enjoy Delight, Liberty, and Security never to be consummate. But from whence is that? God himself will wipe away every tear from their eyes, and Death shall no more appear, nor mourning, nor lamentation, because going before, they are departed, Apocalyp. Chapter 21. verse 4. This life of men, not only by the alteration of age, but also by the ruin of Souls for sins committed, doth enter by many Deaths: So Life that is truly eternal, is neither the alteration of the body, nor of the mind; nor is there controversy of cogitations, nor diversity of opinion, no perturbation hindering the stability and tranquillity of the mind. Lastly, it is the Kingdom of the living, wherein there is no night, no sleep, (the Image of death;) no meat or drink, the sustenance of humane infirmity; no sickness, no grief, no medicine, or Suits, or Merchandise; no Arts, no Money, the beginning of evils, the cause of dissensions, the root of hatred, but the Kingdom of the living; not of those that die any more for sin, but the true life of those that live in Christ jesus our Lord. Oh true Life of all, at all moments to be wished: Neither shall we there expect only a mitigation and deliverance of those evils, wherewith we are here infested; but we shall be infinitely replenished with abundant treasures of good things; because the Son adorned with the three exquisite Properties: perfect Complacency, absolute Wisdom, imperious Dignity, shall excellently shine. And what would she have beside? that that perfect complacency shall spring from two Fountains; whereof the one floweth from God, the other from the celestial Congregation. From God all solid delight, as from the foundation and primary fountain doth proceed; and that chief from the most delectable vision of the divine glory. Unto this not a few Saints have elevated themselves in this frail and transitory Life: Whereupon the Apostle sayeth; We are the dear sons of God: but it is not manifest what we shall be: for we know it will be that when it is manifest, we shall be like unto him: because we see him as he is, and who so hath this hope, purgeth himself as he is pure. Moreover, from the full sense of the divine love. Thus David comforteth himself: I shall see thy face in Righteousness; when I awake, I shall be satisfied with thy Countenance, Pleasure is at thy right hand for ever. These Banquets are delicious, which the heavenly guests sitting in the Kingdom of heaven with Abraham, Isaac, and jacob, shall eternally enjoy: Oh Banquets to be desired! The impious men delight themselves in the multitude of their Gold, in the multitude of their Silver, in the multitude of their possessions, in the multitude of their various wealth, in the drunkenness of their sumptuous, and luxurious Feasts. All tend to delight: but they know not where they may attain to that which is stable and enough; the one out of luxury, another from. Ambition, and the confluence of Clients; this from his lover, the other from the vain ostentation of Learning. False and short delights deceive all those; as Drunkenness recompenseth the content of one hour with the heaviness of a long time; but let those rejoice in temporal things, which have not known to affect eternal goods. But what shall be thy delights, O thou lover of God? Thy Gold shall be peace, thy Silver peace, thy Inheritance peace, thy Life peace: Thy God shall be all in all to thee; thou shalt eate him, that thou mayest not hunger; thou shalt drink him, that thou mayest not thirst; thou shalt be illuminated by him, that thou mayest not wax blind; thou shalt be supported by him, that thou mayest not faint; he total absolute, shall possess thee totally absolute; thou shalt suffer no perplexities there with him, with whom thou shalt inherit all. Oh how the Saints shall exult in glory, rejoice, be joyful, and delight; they shall enjoy glory, and be delighted with eternal felicity; there they shall not only taste how sweet God is, but shall be filled and satiated with miraculous suavity, nothing shall be wanting to them, nothing shall hinder them; Christ being present, shall fulful every desire of theirs; they shall not wax old, languish, nor corrupt any more: Perpetual health, happy eternity shall confirm the sufficiency of their blessedness; there shall be no Concupiscence in the members, the rebellion of the flesh shall no more arise, but the whole condition of man shall be immaculate and quiet, nature shall continue whole and sound without any blemish or wrinkle any more. Lastly, God shall be all in all, and his presence shall satiate all the appetites of soul and body. Consider, consider therefore, O mortal men, that to be the true transcendent joy, which is not conceived of the Creature, but of the Creator; which when thou shalt receive, no man shall take from thee, when all mirth otherwise acquired, is but mourning; all delight, dolour; all sweet, sour; all beauty, deformity; and every thing that doth glad, is grievous. Next unto God, who is our supreme felicity, and chiefest delight, the conversation and familiarity of Saints and Angels addeth no small complacency; there the assembly of holy Angels, there the glorious company of the Apostles, there the number of triumphant Prophets, there the innumerable Congregation of faithful Martyrs: neither is there that thou shouldest fear any thing to be taken from thee by the multitude of the Inhabitants in the celestial blessedness. I say, the Inheritance is Christ's, by which we are Coheyres. By the store of possessors, it is not diminished, neither is it made strait by the abundance of Inhabitants, but it is as great to many, as to a few, so to each one, as to all. Moreover, in profound knowledge and wisdom, all the Saints shall here excel, as Paul teacheth when he saith, We know in part, we prophesy in part: but when it shall come which is finished, then that which is in part shall be abolished. Here we see through a glass and obscurely, but then we shall see face to face, now we know in part, than we shall know perfectly; there is memory without oblivion, reason without error, wi●● without all perturbation, a body without corruption: and with how great dignity and majesty the godly shall be crowned in that future life, the same Paul expresleth, when he sayeth, If we suffer together, we shall reign together. And Saint john, Thou ha●t made us Kings and Priests v●●o God, and we shall reign on the earth. And of the Servants of God living in heaven, amongst other things he sayeth, They shall reign in the world without end. O blessed Kingdom of Paradise! O blessed Region of Delights! after which we sigh from this valley of tears. Oh, how happy are they which inhabit there, and praise GOD world without end. Now thou hast understood the condition of the Soul, we will briefly declare what shall be the Body's state: They also shall shine with so many Gems exquisitely glittering; that is, with perpetual glory, remarkable splendour, and dateless immortality. Oh, oh, how great is this complacency, that for this dirt and dross, which we carry about in this body, with a glorious countenance we shall behold GOD in the Eternal life! The Body is here sown obnoxious to corruption, it shall rise incorruptible; it is sown ignominious, it shall rise in glory. But from what Author (sayest thou) is this so great glory? Christ himself shall transform this dejected body, that it may be made conformable to his glorious body. Dost thou desire Splendour here? or requirest thou beauty? Behold, we shall shine as the light of the Firmament, as the most resplendent stars: For the righteous shall shine as the Sun in the Kingdom of Heaven: Neither shall here be any envy for the unequal brightness; because the Unity of Charity shall reign in all. Also most exquisite beauty is deciphered unto us in the description of that Heavenly jerusalem, Apocalyps. Chapter 21. which appeareth by those precious things, as Gold, Silver, and Precious Stones. What City, I pray you, is that, but that Celestial Church, which like a Spouse is neatly and gaily adomed, to be always at band in her Spouses sight: neither need we fear, that by the coming of death, this glory shall be made less continual. Set Eternity before thine eyes, which no circumscription of times can ever measure. Consider now, O man, consider how wonderful great this complacency will be to thee, how acceptable thy future security will be, because thou shall never fall from it by any death whatsoever. Neither can he be but joyful always, and well pleased, who when he was subject to death, is made secure of his Immortality. Hear is no rest, no security, whiles yet burdened we groan in ourselves, expecting our Adoption, the Redemption of our body: But when this mortal body shall put on Immortality, than there shall be no more assault of Diabolical fraud, no opinion of heretical wickedness, nor no impiety of unfaithful people; but all things shall be so pacified and ordered, that in the Tabernacles of the upright and just, the voice of Triumph and Health shall only be heard. There the Saints shall praise God for ever and ever; and in the light of his brightness they shall triumph: There, whatsoever is to be beloved, is present; nor can the thing be desired, which is not there at hand; all which shall be there, shall be good. We shall there be at leisure, and see; we shall see, and love; we shall love, and give laud that we are, which shall be for ever and ever. For what other end have we, but to come to that Kingdom, which hath none end. If thou lovest Riches, why dost thou not put them there where they cannot perish? If thou lovest Honour, there it is to be wished, where no unworthy one is honoured: If health be affected, let it be there desired, where nothing is feared: If life be loved, there it may be acquired, where it is never to be ended by Death any more. Oh! we to foolish, who so much wish and desire this life, which compared to the Eternal, may rather be termed a death: why do we not rather aspire to that eternal life? What tongue is sufficient to express, or understanding to conceive, how great the supernal joys of that City are, to be in the assemblies of holy Angels, to be with the blessed Spirits of the Builder of glory, to see the present countenance of God, to behold the uncircumscribed light, to be diseased with no grief of death, to be joyed with the gift of perpetual incorruption. In this mortal life, nothing is more pleasing to us, then to see our Country, to behold our Parents and friends. And why do we not hasten and run, that we may see our heavenly Country, and salute our parents and friends. A great number of great ones do expect us there; a frequent company of parents, brothers, sons, do desire us, now secure of their own safety, as yet solicitous of our welfare; to come to this sight and salutation, how great joy is common to us and them? Hasten, O hasten thither, I say, wheresoeverye live: for if ye so love that miserable and brittle life where ye live with so great labour, and where ye scarce satisfy the necessaries of the body, by running, caring, persuading, sighing, by so much the more ye ought to love that eternal life, where ye shall sustain no labour, where is always the chiefest Security, the chiefest Felicity, happy Liberty, happy Blessedness. Oh when therefore, when shall we be delivered out of this filthy and unsavoury paunch? When shall we be made like unto the Angels? When shall we shine like the Stars? When shall we see God face to face? When will that day come, when neglecting all care for to morrow, we being most happy, shall depend on GOD alone, the Author and Giver of eternal life? But it will be some time (doubt not) when God shall wipe away every tear from the eyes of all his: And then, lamentation, nor labour shall no more appear, nor Death itself, which shall be wholly discomfited in the victory which God giveth us through JESUS CHRIST. And fastening the invincible Anchor of our Hope in this most delectable promise of God, let us corroborate the cause of this Celestial Contemplation. Si bene quid seci. De● gratare datori. Si male quid feci, noveris esse meum. FINIS. B G. To his Friend the Translator. AN laudem ingenij cultum, vel nobile doctae Artis opus, tibi quod scire Minerva dedit? Nil mihi quod laudem restat, charissime Iennings, Namque operam celebrat mellea Suada tuam; Macte tuâ virtute gravi, pulchrum que decorem Ingenij, & famam fac tueare tui. Baptista Goodallius. THy better part obscured by th'radiance Of Light celestial, detected is. Proceed, and be thou free, the Critic glance Of slothful Ignorance there's none can miss. Translated is that man from Envy's sting, Whose industry in morning years doth spring. JAMES FOIL. FINIS.