quasi per fenestras prospicit in Ecclesiam fideles unde nos aspicimus Deitatem per humanitatem These are the windows through which Christ manifesting himselfe reveales himselfe unto us and in them declaring the secret will and work of God concerning our redemption and salvation whereof except he were perfect God hee could have no knowledge for none being meer and onely man could ever have searched out that bottomlesse abysse nor ever have found out so intricate a mystery Lastly God maketh himselfe knowne unto By the book of Conscience man by the book of Conscience for there is none so atheisticall but the terrours of his Conscience will make him acknowledge a Deity Conscience is a practicall syllogisme condemning Conscientia est syllogismus practicus ex lege Ursin man for the breach of Gods law the Major whereof is the letter of the law Cursed is every man that continueth not in all things which are written in the book of the law to doe them The Minor is the accusing of Conscience But I have broken the law Hence the Conclusion necessarily must follow Therefore I am accursed Sometimes it is put for the spirit or soule of a man and sometimes for the faculties of the soule so wee reade that the law of God is written in our hearts our consciences either Rom. 2. 15. accusing or excusing which must be understood in intellectu nostro in the understanding facultie of the soule and in this sense the majestie and power of God shineth even to the consciences of the heathen and infidels Non omnis Numinis sensu Tilen carent qui in sylvis oberrantes ferinam agunt vitam Even they who live like savage beasts in woods are not altogether void and senselesse of a supreme power and whence is this but from the inward curb of conscience Yet more especially and cleerly God is manifested to the consciences of men these two wayes 1. By the ministery of the word by which hee powerfully worketh on their consciences 2. By the inward checks of conscience after sin committed both in the godly and also in the wicked First by the ministery of the word and this is four wayes 1. By opening that which was before lock'd up The closets of mens hearts are lock'd up by sin and ignorance so that they cannot rightly conceive of God as they ought untill hee who hath the key of David be pleased to open them by the Revel 3. 7. ministery of the word the heart of man naturally being like unto a spring-lock which shutteth of its own accord but cannot be opened without a key Thus God is said to open the heart of Lydia when Acts 16. 14. shee heard the word of God from the mouth of Paul and by the same means to convert the Jayler Vers 31. and his houshold so also God opened the hearts of three thousand at Peters preaching God Acts 2. hath committed the keyes of his kingdom unto the Ministers of his Gospel whereby he enables them Matth. 16. 19. to speak unto his people yet Spiritus sanctus est qui verbi praeconio hominum mentes illuminat qui aures perforat qui corda aperit ut Scripturae tanquam divinae firmiter assentiantur 2. By softning that which before was hard The heart of man naturally is * Ezek. 11. 19. flinty God only saith Job can soften it and this God worketh Job 23. 16. by his word Thus when Josiah heard the judgements 2 King 22. 19. of God threatned against the Jews he grew tender-hearted O that the word of God might work the like effect on us even now when not only his threatnings are denounced but his hand is also heavie upon us But alas we have too many that refuse to hearken that pull away the shoulder and Zech. 7. 11 12. stop the eare that they might not heare Yea they make their hearts as an adamant stone lest they should hear the law and the words which the Lord of hosts hath sent in his Spirit by the former Prophets therefore hath there come great wrath from the Lord of hosts 3. God revealeth himselfe to man by the ministery of the word in convincing the conscience for sinne which was before as it were seared up Thus dealt hee with Ephraim After Ephraim was Jer. 31. 19. instructed hee smote upon his thigh hee was ashamed and even confounded because hee did bear the reproach of his youth Thus Agrippa could not but be convicted in conscience of the Deitie of Christ by the preaching of Paul when hee said Almost thou perswadest Acts 26. 28. me to be a Christian such a victorious grace of wisdome hath the holy Ghost infused into the ministery of the word Felix also could not but be convicted in his conscience of the dreadfull justice of God when hee trembled hearing Pauls discourse Acts 24. 25. concerning the torments of hell and judgement to come Happy had it been for them both if they had fully assented to the power of his preaching Tanta est Scripturae vis ut etiam hostibus suis verum Tilen testimonium exprimat in tenebrionum latibula fulgorem aliquem immittat nimirum ut liquidò constet internam esse hujus lucis proprietatem ex se per se existere Such is the power of the Scripture that it gives evident testimony of its truth even to its very enemies and sends forth its beams of light into the secrets of the craftiest plotters that it may manifestly appear that it is the propertie of the Scriptures to work inwardly on the conscience by shining of it self and in it self 4. By the ministery of the word God purgeth the conscience from dead works to serve the living God The word doth metamorphose a man and makes him to be other then what hee was before thus Paul after that he was converted exercised himself Acts 24. 16. to have a conscience void of offence both towards God and towards man At first Paul thought to have domineered over the poor Christians at Damascus but after he had seen the Lord Christ in the midst of that glorious light which exceeded the light of the Sun hee was content to sit as it were at the feet of Ananias and be instructed by him Now Lupus hic Benjamin ovi caput submisit Hieron Epist 3. Note Aug. de Doctr. Christ proleg if hee that was such an eminent Apostle yea who heard Christ himselfe from heaven must receive instruction from another how dare any man despise even the meanest of Gods Ministers Nor was this conversion of the Apostle without some speciall signification for hereby is shewed that they which are truely converted are also spiritually inlightned they are made blinde to worldly things and the eyes of their mindes are onely taken up with the beholding of things heavenly and the bent of their affections is to hold the mystery 1 Tim. 3. 9.
laborious oxen or not yea then it shall appear whether their seed be pure wheat which may yeeld a plentifull crop fit to be stored up in Gods granary or tares fit only to be cast into the fire Nor is it Right Worshipfull that I have adventured out of any conceit of worth in my selfe to expose this ensuing Discourse to the view of the world in this censorious age but partly to satisfie the requests of some who were auditors of the chiefe points thereof delivered in a Sermon in the Abbey in Westminster and partly to expresse a gratefull heart to this Honourable Committee whom my selfe with many others are bound to honour for your vigilancy and care Solomon tels us that hee that hath friends must shew himself Prov. 18. 24. friendly for there is a friend that sticketh closer then a brother And which way can I expresse my respects and service I owe you any other wayes then by imparting unto your Worships some of my weak labours Greater gifts you need not higher prized I cannot I may say with the Apostles Peter and John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I humbly crave pardon Act. 3. 6. for my presumption in fleeing to the arms of this Honourable Court for patronage of this small Tract whom I know to be religiously devoted to religious exercises and to accept of this mite thrown into Gods treasury God gave liberty where ability was wanting to offer under the Law in stead of a lamb a paire of turtle doves or two young pigeons It may through Gods blessing enrich as well those who shall read it as I hope it hath those who have heard it It is not clothed with the rich embroiderings of humane eloquence and wisdome of words I rather choose the Scripture phrase as best suting to the capacitie and conscience of my countrey Auditory amongst whom I have enlarged it and of such as may read it Vouchsafe it I humbly intreat your protection and you shall sufficiently reward him whose prayers to God for you shall be that you may be filled with a large measure of grace in this life and rewarded with a full measure of glory in the life to come this he cordially wisheth who is devoted to be Your Wor ps to be commanded in all Christian service CH. ANTHONY West-Hoadligh in Com. Sussex GODS PRESENCE MANS COMFORT CANT 2. 9. Behold hee standeth behind our wall hee looketh forth at the window shewing himselfe at the lattesse MOst worthily is this Book called Cantica Canticorum not because it was penned by the wisest of men that ever was born of a woman by a natural generation but because in it is set down in a most patheticall and mutuall colloquie the unspeakable love betwixt Christ and his Church under the similitude of a Beloved and his Spouse In the verse foregoing the Text as also in the former part of this verse the Church compares her Beloved for his care love and diligence in hasting to bring comforts unto her to a Roe or yong Hart Behold saith shee hee cometh leaping upon the mountains and skipping upon the hils In the words of the Text shee rejoiceth in that shee enjoyeth his presence thereby pergustans suavitatem amoris Lyra. future ae beatitudinis having got a relish of his love and a taste of her own future happinesse though not so fully and perfectly as shee would or as shee desired nor as hereafter shee shall yet in that she hath as it were a glimpse of his person whom she longed to enjoy shee exulteth in the words of the Text Behold he standeth behind our wall c. In which words without wresting flow these five particulars 1. God cannot be seen by the eye of mortall man because of the wall of his flesh 2 Yet God is pleased to exhibite himselfe to man four wayes 1. By voice 2. By the book of the creatures 3. By the book of the Scriptures 4. By the book of conscience 3. In these it is but hieroglyphically enigrnatically obscurely darkly 4. Yet so that the soule of a true Christian by the eye of unblemished faith may be sure that shee seeth him in them 5. That being thus assured that shee doth see him shee may rejoice and desire a greater union and communion with him I shall not need to insist long to prove whether there be a God or no I hope there is none so Atheisticall as to deny it at least-wise with their tongue although I feare there are some as bad in Ephes 2. 12. their heart such as are without God in the world Now of Atheists there are three sorts First Atheists Psal 14. 1. 53. 1. in thought The fool hath said in his heart there is no God that is as else-where the Kingly Psal 10. 11. Prophet explaineth it Hee hath said in his heart God hath forgotten God will not require it Secondly Ver. 13. Atheists in words who speak of God as of no God How doth God knew Is there knowledge in the Psal 73. 11. Job 21. 14 15. most High Thus the seventy ancients of the house of Israel did horrible things every man in the chambers of his imagery and said The Lord seeth us not Ezek. 8. 12. Thirdly Atheists in conversation these are they that so live as if there were no God They professe Tit. 1. 16. that they know God but in their works deny him Certes did these truely know that there is a God and that hee seeth all their abominations and will at the last day call them to a strict account and severely punish them it would make them tremble even in this life but they are altogether corrupt Supra abominable and to every good work reprobate To omit School-distinctions Utrum Deum esse Aquin. 1. qu. 2. art 2. sit demonstrabile these arguments following shall sufficiently prove 1. That excellent order of nature seen both in that Microcosme or little world Man as also in that Megacosme the greater world or whole Universe in the disposition of parts and succession of motions and actions which could not be nor subsist were there not an Omnipotency to rule and order it which Omnipotency must needs be Psal 8. 19. 104. 135. 136. 147. 148. God as appeareth by the places quoted in the margent 2. That excellencie of humane understanding Man alone being above all other creatures rationall Reason Knowledge Wisdome c. being that image of God in man and in this sense Saint Paul hath it when he saith We are his off-spring Acts 17. 28. 3. The nature of man acknowledgeth a Deity for no Nation under heaven is so barbarous but worshippeth a supreme power either * 2 Kin. 17. 16. creatures or else the workmanship of their own hands 4. The sting or worm of Conscience even in the most reprobate either in the very act of sin or at least after sin committed proves a Deity and that
there is a supreme Judge who will call them to an account which sting of theirs shewes the law of a supremer power written in their hearts Rom. 2. 15. 5. The execution of justice in rewarding the godly and punishing the wicked as in the deluge drowning all but eight persons as in delivering the Israelites and overthrowing Pharaoh and his host as in preserving Lot and his two daughters when Sodom was consumed So that a man Psal 58. 11. shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth Thus you see that there is a God but what this God is mortall man cannot define and that for two reasons 1. Because he is incomprehensible 2. Because his essence cannot be known Yet hath hee been pleased to make himselfe known to us these three wayes 1. By his Attributes as his Mercy Justice Wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Goodnesse to mankind and Truth all which are revealed to us who live within the lists of the Church but are not known unto the Heathen who are without the pales thereof 2. By his Persons being a Trinitie in Unitie this wee acknowledge that Tota Trinitas unus est Deus this the Heathen are ignorant of 3. By his works as of Creation Preservation Rule and Government which are known to none so clearly as they are to such to whom the sound of the Gospel hath come much lesse have the Heathen known that blessed work of Redemption by Christ Jesus Again the Attributes of God are either Nominall or Reall Nominall as * Exod. 15. 3. Jehovah which signifies an eternall Being of himself this Name he took unto himselfe thereby to point at and shadow out unto us his Essence which is incomprehensible by this Name †Exod. 6. 3. hee was not knowne unto Abraham Isaac and Jacob but by the name Shaddai which signifies Almighty that was a name of Omnipotency this a name of Majesty Or Jah that is Lord because hee is the Alpha of all things Or Elohim which shewes to us the distinction that is to be made of the Persons of the Trinitie * Mal. 1. 6. the Father †Luk. 1. 35. the Son * Acts 2. 4. the Holy Ghost Or as in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the first Essence of all things hence is hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole Lord Paramount because hee hath his Being in and of himselfe and dependeth on none other Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he seeth or compasseth all things Other nominall Attributes there are as El Abba c. but I omit them and hasten to his reall Attributes such are they that are onely proper unto God and shew his divine Essence Such are either Absolute or Relative Absolute as his Perfection being solely of himselfe and giving life and being to all other creatures in the world or his Infinitenesse or Eternitie being principii finis expers having neither beginning of dayes nor length of time or his Invisibilitie not having any bodily shape and therefore not to be discerned by humane sense or his Immutabilitie a Mal. 3. 6. in his Essence I am the Lord I change not in his b Psal 33. 11. Will The Counsell of the Lord standeth for ever or in his c Jer. 23. 24. Place I the Lord fill heaven and earth or his Omnipotency for quicquid vult facit hee doth whatsoever pleaseth him To these I might adde his relative Attributes as Knowledge Wisdome Goodnesse Justice Truth Liberality Bounty Mercy c. Relative I call them because in God they are essentiall in man accidentall in man finite but in God infinite incomprehensible invisible Now all these Attributes are given unto God pro nostro captu vel ratione cognitionis nostrae in respect of us men and for our benefit by which that light which is in it self inaccessible may after a manner be shadowed out to the dim eye of our dull apprehension which is not able to behold so resplendent a Majestie for the glory of God doth far more excell the glory of the Sunne then the light of the Sunne doth the light of a candle Well may wee therefore admire and say O the heighth Rom. 11. 33. the breadth the length and the depth of the Infinitenesse and Invisibilitie of Almighty God! yea and pray also with the same Apostle That wee may Eph. 3. 18 19. be able to comprehend with all saints what is the breadth and length and depth and heighth that so wee may be filled with the fulnesse of the knowledge of God whom to know is life eternall John 17. 3. Now there are foure degrees or windowes by and thorow which the presence of this God manifestly shineth to the eye of our souls The first whereof is universall whereby in his Jer. 23. 24. Psal 139 7. c. Essence hee is fully every-where inclusively nowhere totus est in toto mundo totus in qualibet mundi parte And as hee is thus universally present in his Essence so is hee also in all his essentiall Properties as his d Psal 147. 5. Wisdome e Deut. 9. 29. Power f Exod. 2. 5 6. Providence c. The second is speciall whereby hee is said to be in heaven g Eccles 5. 2. Psal 19. 1 6. because there his glory power wisdome and goodnesse are seen in a most excellent manner from whence also he showers down Acts 14 17. in a most plentifull sort his blessings upon us for our temporall benefit The third is most speciall as hee dwels by his gracious and sanctifying Spirit in the hearts of his elect and chosen so much S. Paul affirmes Know 1 Cor. 3. 16. ye not that ye are the Temple of God and that the Spirit of God dwelleth in you The fourth is most speciall and singular namely when hee is present by his Spirit in Christ so S. Paul In him viz. Christ dwelleth all the fulnesse Coloss 2. 9. of the Godhead bodily And yet in none of these can the brightnesse of the Deity be seen by the eyes of humane flesh and the reason is twofold Either 1. Ex parte objecti apparentis in regard of the excellency of Gods glorious Majestie appearing Or 2. Ex parte subjecti videntis in regard of mans infirmitie in beholding For the first cause Such is the Majestie and brightnesse of Almighty God that the most glorious Angels the Seraphims and Cherubims are Isa 6. 2. forced to cover their faces at his presence And if such created natures yea rather such spirituall substances cannot see that incorporeall uncreated Hom. 14. in Johan Dialog tit Immutabilis Vertue as Chrysostome calls it or as Theodoret that incomprehensible divine Substance much lesse can man If that saying of Christ be objected Matth. 18. Their Angels alwaies behold the face of my Father I answer The Angels see
it is because there is no light in them In the word onely is that true light to be found that can best direct us to see the face of God comfortably shining upon our souls When ever therefore wee take the sacred Bible into our hands to reade in which as I have shewed God most brightly looketh upon us let it be with holy devotion with reverend intention and attention supposing the title of every page to be Holinesse to the Lord. Exod. 28. 36. And although there be extant many excellent books lively discovering Almighty God unto us yet let us know that they all borrow their light from the Bible branches they are of this Vine slips from this Root sweet flowers but gathered out of this Eden of God streams of wholesome water clear as crystall but yet all flowing from this Spring-head So that I may say that the Bible is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of books because written by men inspired by the holy Ghost who is 2 Pet. 1. 21. the Spirit of truth and therefore ought not this book to be denied to the people that they should not see God in it much lesse be undervalued slighted or corrupted by any And let us know that the more our souls are affected towards God the more will hee graciously manifest himself unto us even as David whose meditation being daily in the law of God found the light of Gods countenance shining more and more upon him in-so-much that hee earnestly requested God not to turne his face away from him this also was that that made him wiser then his teachers Psal 119. 99. Saint Peter commending the majestie of Christ at his transfiguration of which himself was an eye-witnesse 2 Pet. 1. 16. commends also the sure word of prophecie that is of preaching the word and saith that it is a light shining in a dark place till the day dawne and Ver. 19. the day-starre appeare in mens hearts Sith then the ministery of the word is a chiefe means to bring this light to our soules let us both heedfully attend it and highly prize it What although to the worldly-wise it be accounted foolishnesse yet to 1 Cor. 1. 23. the heavenly-minded it is the joy of their hearts and the savour of life to salvation by it God is 2 Cor. 2. 16. pleased to save them that beleeve Listen therefore 1 Cor. 1. 21. unto it attentively practise it faithfully and despise not the message respecting the meannesse of the messenger though it be the idle humour of too many to distaste the word preached because they dis-esteeme the preacher but know that God is pleased by earthen vessels to magnifie his mercy 2 Cor. 4. 7. Luk. 10. 16. and let the other also know that whosoever despiseth us despiseth him that sent us If a malefactour adjudged by the law to die should refuse a gracious pardon because his enemy brought it all would condemne him of impudency and so dying censure him guilty of his own perishing But this by the way Return wee to the observation of the benefit which wee receive by the Scriptures The Lord telleth the Jewes and in them us that hee had taught them statutes and judgements Deut. 4. 5 6. Keep them therefore and doe them saith hee for this is your wisdome and understanding in the sight of the nations who shall say Surely this great nation is a wise and understanding people And as daily meditation in the Scriptures brings you neerer unto God so by its illuminating vertue it renders you more heavenly-minded towards God Pray then as Saint Paul adviseth you That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Col. 3. 16. word of Christ may dwell richly in you in all wisdome and spirituall understanding and not be onely at your fingers ends nor in your mouthes onely for discourse sake nor yet in your hearts only like a guest or tenant which stayeth for a time and then is gone but that it may be like a king dwelling ruling and reigning there as in its proper seat by the power of his Spirit even that word which so lively setteth forth to you him whom Abraham fore-saw whom Jacob prophesied John 8. 56. Gen. 49. Isa 7. 14. Jer. 33. 15. Mal. 4. 2. of whom Isaiah calleth Immanuel Jeremiah The branch of righteousnesse and Malachie The Sun of righteousnesse that comes with healing in his wings that that morning-starre may shine in your heart which was typified in the old law but exhibited in the new so that what was foretold in the one is manifested in the other him I say that you may see in the light of the Scriptures by the eye of faith search them then for they testifie of him hee through them as through windowes looketh upon you With Timothy know them from your youth practise them in your riper yeers and let them be your studie in your old age so shall you discerne so much of him even in this life through these grates as shall even ravish your soules with desire of a fuller fruition of him hereafter And as God manifesteth himselfe to you in his word so also in the blessed Sacraments And first in the Sacrament of Baptisme when beleevers are regenerate and born anew of water and the holy Ghost when they are received into the Ark of Christs Church and made lively members of his mysticall body by remission of their sinnes and bestowing on them his holy Spirit by means whereof they receive such blessings from God as make them to live in him by grace in this life and assure them that they shall reigne with him in glory eternally hereafter Secondly but most cleerly of all in the Sacrament of the Lords Supper wherein hee giveth them his flesh Qui fidei ore panem hunc manducant ei tanquam membra uniantur Tilen de Coen Dom. Thes 21. to be their meat and his bloud to be their drink imparting to them that heavenly hidden Manna which they take by the hand and eat by the mouth of faith Every true spouse of Christ in this seeth his super-abundant love in that hee was pleased to vaile his glorious Divinitie with the mantle of our infirme mortalitie that so he might more easily make himselfe known unto us For as hee is God co-equall with his Father hee is invisible but as hee in great humility assumed our nature per operationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by making himself in forme of a servant who was Lord of all for hee did onely majestatem seponere non deponere for a while lay aside his majesty not quite disrobe himselfe of it hee was visible amongst men hee was conversant with men hee did eate drink sleep talk and at last suffered death by men every way hee did communicate himselfe unto men making the faithfull one with him by spirituall union and conjunction Hence is that saying Paries est verbi Cornel. à Lap. incarnati humanitas per quam stans
Gods back-parts or the disciples of Christ who saw his glory in his transfiguration O what joy shall it be to the Spouse of Christ to see her beloved clothed with robes of Majestie O! say wee then as sometimes Moses said to God in behalfe of himself and the whole congregation If thy presence goe not with us carry us not hence For Exo. 33. 15 16. wherein shall it be known that wee thy people have found grace in thy sight Is it not in that thou goest with us in this vale of misery and wildernesse of woe And pray wee with David that the Lord would cause his face to shine upon us and lift up Psal 4. 7. the light of his countenance for his face is favourable it rejoyceth the heart it reviveth the soul and Prov. 19. 12. is as the dew upon the tender grasse To conclude this point This cannot but minister great comfort to the godly in that although after many reproaches in this life God only looketh upon them as thorow a glasse yet hereafter they shall be sure to behold him face to face Wherefore Hear yee the word of the Lord you that Isa 66. 5. tremble at his word your brethren that hated you and cast you out for my Names sake said Let the Lord be glorified but hee shall appear to your joy and they shall be ashamed Our second point was That to be made one with God by an holy union crowns all with eternall felicity The chiefest and most ardent desire of the faithfull here is to gain assurance of eternall happinesse hereafter this Christ hath promised and this hee will make good when the day of his espousals shall come which also is at the day of judgement 'T is true this is the time of their wooing in which the Spouse knowes her Beloved but in part but then shee shall know him as hee is for she shall be made one with him all glorious within In this life hee Psal 4 5. 13. gives her evident testimonies of his more ardent love as the gift of regeneration of obedience to his will and word of faith to beleeve his promises of confidence to relie on him for protection in times of danger and of prayer to importune him fervently Adde to these the knowledge of reconciliation the inward comforts of his Spirit in times of temptation and strength to persevere in times of fiery triall These graces hee bestoweth as pledges of his love onely on his Spouse and shee as highly priseth them Nor doth Christ bestow all his favours onely on his chosen but as hee that is a suiter to a woman giveth some gifts to houshold servants yet keepeth his prime jewels of value onely for her on whom his love is fixed so Christ bestoweth common favours even on the wicked thereby making known his riches yet his choice and selected graces and the enjoyment of his love hee solely reserveth for his beloved Spouse who affectionately locks them up in the closet of her heart so that shee seemeth to speak in the words of Mephibosheth when David returned safe from battell concerning Ziba Let him take all forasmuch as my lord the king is returned again in peace unto his own house So shee as undervaluing all earthly things in comparison of the enjoyment of Christ his presence and graces Let whoso will take all these only let me enjoy my Beloved and let my soule be filled with the graces of his Spirit And no marvell that the soules of Christians are thus ravished with the desire of an union with Christ which Paul saith is best of all in regard of that felicity wherewith both soule and body shall then be dignified in the new Jerusalem that heavenly Canaan First In regard of the felicitie of the body which consisteth in its change after the generall resurrection from being a corruptible body to be a glorious body for that which is now cumbersome and infested with many miseries subject to mutation vexed with diseases defiled with corruption and replenished with innumerable calamities shall then be made most glorious perfect ever durable without mutation it shall be freed from a decaying estate and placed in an ever-flourishing condition yea the whole body shall be glorified and being glorified shall be filled with all fulnesse of contentment eyes ears mouth nose hands and heart with unutterable sweetnesse They Psal 36. 8. shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drink of the river of thy pleasures besides death shall have no dominion over it for the just shall live for ever Christ setting forth the felicity of the righteous saith that the righteous shall shine forth as the Sun in the kingdome Matt. 13. 43. of their Father which proves the glory of their bodies Et quanta tunc erit gloria animarum quando Solis habebit claritatem lux corporum How gloriously shall their souls be invested when their bodies shall shine like the Sun in the firmament which is the second part of a Christians felicitie Secondly In regard of the felicitie of the soule and this consisteth chiefly in visione Dei beatifica in the beatificall vision of God Haec sola summum August lib. de Trin. cap. 13. est bonum this is the chiefest good This also St. Paul averreth when he saith that we shall see God face to face The like also doth S. John when hee saith that we shall see him qualis est as he is and the reason is because Ibi tota erit virtus videre quod ames Aug. de Civ Dei tota felicitas amare quod videas ibi beata vita in suo fonte bibitur ubi veritatis visio clarissimè aperitur All the contentations in the world are but as small sparkles sent forth from God in whom they are most perfect and excellent All the perfections of his creatures are more perfect in him then they are in themselves whoso then enjoyeth the presence of God hath full felicity presented to him at once so that hee cannot wish for any good but there he findeth it in its full perfection yea whatsoever deserveth love or admiration All the faculties of the soule and all the senses of the body shall be satisfied with the fruition of the presence and glory of God In a word God shall be universall happinesse to all his elect for by enjoying his presence they shall also enjoy whatsoever is delightfull by enjoying his presence they shall know the secret judgements of God which are a great depth by enjoying Gods presence they shall love God above all and their fellow-saints equally as themselves and for the same causes for which they are themselves beloved of God by enjoying Gods presence they shall rejoyce at their owne happinesse for they shall enter into their Masters joy It is not said that the joy of their Master shall enter into them because no created heart can receive the fulnesse of this joy but