thou shalt atriue thither and see God face to face To shut vp all now wee see through a glasse darkely then face to face now knowe wee in part then shall wee know euen as wee are knowen Let vs therefore for a while vse the Glasse of the Scriptures vntill after this life we may both see and enioy it in the perfection thereof CHAP. III. Wherein the diuers Names of this most supreame Heauen are recited and explayned BVt before wee relate further what this Heauen is it will bee worthy our labour to lay downe and weigh the seuerall appellations thereunto attributed in by the Scriptures and of these some are proper and some are assigned vnto it by a comparatiue similitude thereof to other things Of the first kind are these The third heauen 1. Cor. 12.2 And the heauen of heauens 1. Kings 8.27 First it is nominated the third heauen in respect of the two inferiour and lower heauens the ayerie and starry firmaments aboue both which it is highly exalted as is extant Chap. 2. Next it is named the heauen of heauens in regard of the sublimitie thereof because it is raysed aboue all other Heauens 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 drawne from lower things it hath these names First it is called a house Iohn 14.1 also a dwelling place Psal 2.4 and throne of God Esa â—6 1 because God doth more especially dwell therein as in his Court and prime Citie of residence What then say you can God who is infinite and immeasurable bee comprehended and inclosed in Heauen By no means for as Salomon saith Behold the heauen of heauens cannot â—â—ntaine thee how much lesse this â—ouse that I haue builded 1. Kings â— 27 and Dauid confesseth the â—â—me when he saith Whither shal â—â—goe from thy spirit or whither â—â—all I flye from thy presence If I â—â—scend vp into heauen loe thou art â—here or into hell thou art there alâ—â— Psal 139.7 8. The same thing 〈◊〉 some measure was also knowâ—â—â— to the Philosophers lambiâ—â—â—s saith He is present suddenâ—â— wheresoeuer it pleaseth him 〈◊〉 incorporeall subsistence hath â—othing of force any where to â—â—nder it and much more the diâ—â—ne nature cannot bee so detaiâ—ed by any circumscripture of â—lace that it should not bee eâ—ery where And Porphyrius â—â—eakes excellently to the same â—â—rpose That that hath a body â—â—â—nes not whither it will by a â—â—â—call condition and estate for a place standes together with a heape Nor againe is it withheld in corporeall bounds for that which in some kind lyes in a heape may bee forced into a narrow place and may be a locall condition be changed but what is compact and free from accumulatiue magnitude this cannot bee contained of those things which are accumulatiue and exists from all locall 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 contayned of none Neither is hee therefore commixt in created substances but he is wholly in euery thing and yet wholly in himselfe as saith Instin Martyr which is more fully confirmed and explayned in these words Epist. â—7 Ad Dardanum God is euery where wholly in himselfe How euery where in himselfe Euery where because 〈◊〉 hee is absent in no place but â—holly in himselfe because he 〈◊〉 not contayned in those things 〈◊〉 which he is present as if hee would not be without them But that the Scripture often times â—ttributeth vnto GOD who is â—â—measurable Infinite as it were â—â—finite habitation as where it is sayd The â—ord hath prepared his Throne in the heauen Psal 103.19 and hee sitteth in the heauen Psal â— 4 It is done for these causes especially First because God hath made choyce of this highâ—â—t heauen as his chiefe Seat and â—â—gall throne for his Maiestie out of which notwithstanding hee is present to all sees all and mightily and wisely gouerneth all things Who is like to the Lord our God who dwelleth on high and humbleth himselfe to viewe the things that are in heauen in earth and in euery place Psalm 113.5 6. And hence it is that wee pray not Our Father which art euery where albeit that bee true but Our Father which art in heauen Secondly because God doeth without all meanes of temporal life manifest in Heauen himselfe his eternall good things to the blessed societie of Angels and men and there doth affoord himselfe more fully to be enioyed and knowne yea there hee is all in all 1. Cor 15.28 For example The soule of man although it bee spread through the whole body yet is sayd chiefly to reside in the braine as in her prime receptacle because that sitting here as in her Palace shee doth â—â—ect her speciall functions the â—â—se and motion to which the â—â—newes arteries and veynes are â—eruitours and performe the â—â—nction of Embassadours and â—ttendants to the well ordering of all other parts of the body in a like manner conceaue God as of the mindes vniuersaâ—ties whence Augustine in his Questions of the Trinitie If God bee in euery place totally why is hee sayd to dwell in the â—eauen more thâ—n in the earth Because the knowledge of the Diuinitie is greater in the holy Angels and in the Soules of the Saints when they are with God in heauen then being on the earth for as in this mortall body some more vnderstand the Diuinitie some lesse so God is sayd more to bee in heauen then in earth because there his substance is more fully vnderstood of the heauenly Inhabitants then of the earthly Region Lastly because God would withdraw the mindes of his Elect from the things of this life and eleuate their minds and cogitations vnto that Kingdome prepared for them from the beginning of the world in which he now sitteth at the right hand of Maiestie viz. God and man continually making intercession for them to the Father wherevpon with good reason Saint Paul exhorteth vs that we should seeke after heauenly things where Christ sitteth at the right hand of God Coloss â— 1 2. And hence it is that when Christ and all holy ones pray they lifted vp their hands towards heauen because there is the glorious dwelling place of God The other appellation of the highest heauen is Tropicall and Heauen by a figuratiue speech is called Paradise and this tearme is deviued from the Caldean word Pardes whence the Grecian deriueth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paradise which properly signifieth a greene plot an Orchard or Garden bearing fruit or set with fruit-bearing trees delectable to man as Cant. 4.12 a Paradise of Pomegranats and in olde time the Grecians vsed to call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now the multitude call Fish-ponds But more especially Paradise doth signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pleasand Garden wherein our
Builder and then â—ee framed the earth and set it â—â—der heauen which man and all kinds of beasts should inhabite And Danaus on the Phisiques Tract 4. cap. 12. The highest heauen was made on the first day but it consisteth not on the two Elements but of a certaine third more simple Essence And here for our breuitie sake in an apparent cause cease I to induce any more testimonies at all to prooue it Fourthly we are now to consider whether this heauen be of a Corporeall or Incorporeall substance and nature locall or voyd of place totally Wee affirme it to be corporeall since a corporeall nature cannot subsist but in a corporeall subiect and a proportion must needes exist betwixt the place and the thing placed Zanch. Lib. 1. cap. 4. Of the workes of God The humane nature of Christ and of â—â—ery person elect which must abide in this heauen is of a corporall nature it is necessary therefore the heauen so to bee â—lso for a body is contained in 〈◊〉 body Therefore Actes 3. the â—eauen is sayd to containe in it â—â—e body of Christ but sayest â—hou those bodies are glorious â—â—d spirituall as the Apostle adâ—onisheth vs when he saith It is â—â—en a liuing Body but shall rise â—gaine a spirituall 1. Corint 15.44 and therfore they haue no need of any corporall place I anâ—were Glorious bodies cease â—ot to be Physical and Natural â—â—t they cease to be mortall and â—orruptible that is they retaine â—nd keepe their naturall and esâ—â—â—tiall properties and thereâ—ore Iob saith Chap. 19.20 The â—â—ne that I am and no other â—â—â—ll I bee seene and the same eyes shall bee beheld also after that wormes haue eaten that body of mine when I arise againe then I shall see God in my flesh But our bodies doe leaue off accidentall 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 spirituall that must not be vnderstood of the substance but of the qualities namely of the spirituall estate and condition of man after the Resurrection which is plaine out of the very Text where he saith 1 Cor. 15.42 43 44. Our Body is somed in corruption but is raysed in glory and incorruptible it is sowed base but raised glorious it is sowed weake but it is raysed strong it is â—s owed mortall 〈◊〉 it is raysed spirituall The â—â—he body shall arise yet enâ—owed with certaine contrary qualities for that which before â—â—s mortall shall bee made imâ—ortall what was foule and disâ—â—nourable shall bee made gloâ—ious and bright what was â—eake shall bee inuested with â—â—rueilous valour and egregiâ—â—â—s prowesse that that was beâ—â—ee subiect vnto diuers functiâ—ns and passions as Nourishâ—ent Generation Sleepe Weaâ—somnesse Diseases Griefes â—â—c shall hereafter haue full imâ—unitie from all these Paul therefore opposeth not two naâ—â—res or bodies different the Corporall and the Spiritual but the various qualities of one and the same bodies amongst themâ—elues Therefore since that the glorious bodies differ not from the naturall so farre as their substance that is their essentiall qualities ortiue to wit the manner and the forme but in respect of some peculiar qualities they bee not meerely spirits but spirituall bodies which cannot subsist or stand with a bodily place And moreouer the iudgment of all ancient and modern Writers concurre with this opinion concerning the highest heauen as Damascen li. 2. saith That this heauen containeth all heauenly natures God only excepted whereupon it must necessarily bee a finite and corporeall substance And Zanchius in his Lib. 1. Chap. 4. de Oper. Dei saith I call not that heauen of the blessed a substance totally incorporeall since that I perceiue it not to bee a spirituall thing as are the soules and spirits of Angels for our bodies shall abide in it but then ought there to be some proportion and conueniency betwixt the place and the thing placed which veâ—â—ly cannot bee betwixt a body placed and a place meerely incorporeall nor doe I simply call it a corporall substance for difference sake c. I conceaue then this Heauen to bee such a body that it may be called spirituall And so Danaeus That highest heauen which was creaâ—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 â—â—rth yet it had matter seperate from it by Gods wonderfull power and that not on the fifth as Aristotle saith but the thrid euely differing in nature from the water and the earth not being subiect to those mutations These things vnderstood and graunted one may easily conceaue whether the heauen merit to be called locall or illocall for if it bee corporall why is it not also nominated locall It is therefore called The place of the blessed the Bosome of Abraham and the Citie of supernall Ierusalem and if Hell be a place as it is said Luke 16.28 why also is not the place of the blessed locall But thou wilt say Aristotle acknowledged no place beyond the Starry heauen nor yet any body Well bee it so but on the contrary Christ affirmes there to bee both place and bodies when he saith I shall goe and get you a place and when I haue prouided it I will come againe and take you to mee that where I am there may yee be also Iohn 14.2 Now leaue I it to your choice to giue credit to Christ who is the truth comming forth of this supreame Heauen or rather to an Aristotelean Ethicke prophane and ignorant of these mysteries Fiftly but now where and in what place this Heauen is it is further to be considered of vs Wee doe affirme as the Scriptures euery where affirme also 〈◊〉 to be exalted aboue both the other heauens fore mentioned for in that very place is the heauen of the blessed Saints where the feat and habitation of God 〈◊〉 and where the blessed Angels haue residence with him euen there the very Elect together with the blessed Angels ioyntly enioy eternall life For Christ him selfe questionlesse nominaâ—â—d Paradise a place of the blessed when he saith This day shalt thou be with mee in Paradise that is as Saint Paul interprets it in the third heauen yea Christ affirmes Hee hath in his Fathers house many mansions prepared for his holy ones Then certainly the Seat of God and of the blessed societie of Angels and men is in the highest aboue both the other heauens for The heauen of heauens is the Lords the earth hee assigned to the sonnes of men as the Psalmist saith this terme heauen of heauens in the Hebrew phrase signifieth the most Sublime and Supreame Center in like manner as these termes 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 againe in Deut. 4.39 God is aboue in Heauen and Psal 113.4 Iehovah is eleuated farre aboue all Nations aboue all Heauens is his glory who can equallize our God Ieâ—â—nah who inhabiteth in the highest Also the seate of Angels and blessed Saints is said to be in the same heauen for the Angels continually see the face of the Father which is in heauen and Paul sayth Our conuersation is in heauen In which heauen In these he addeth whence wee expect our Sauiour into which himselfe is already ascended The heauen therefore of the blessed is planted by God farre aboue all other heauens in the highest altitude Againe hence it followeth the heauen of the blessed to bee there whither Christ himselfe is ascended in his owne body for Christ hath made regresse vnto his Father whence he went out whose seat is in the kingdome of the blessed as is cleare in that of Iohn 7.33 Yet a little while am I with you and after retyre vnto him who sent mee and againe Iohn 16.28 I went out from my Father into the world and againe I leaue the world and retyre vnto my Father And Christ is substantially ascended aboue those visible heauens to wit the ayerie and starry firmaments as Ephes 4.10 He that descended is the same who ascended aboue all heauens that hee might accomplish all things Hebr. 4.14 hee is sayd to haue pierced the heauens and Hebr. 7.26 hee is exalted aboue all heauens and againe Hebr. 1.3 4. and Ephes 1.20 Hee is sayd to sit at the right hand of God in the highest Heauens and as sayth Augustine Christ eleuated his body to heauen he abstracted not his Maiestie yet from the earth according to his corporall and carnall presence which the word assumed hee is ascended into the heauen hee is not heere there hee sits at the â—ight hand of his Father and â—â—t he is heere also for his maiesticall presence retyred not And Cyrill on Iohn is consonant â—eereto No man doubts when Chirst ascended to the heauens albeit he was heere by his virtuall presence of the spirit hee is totally absent in his carnall Againe it is requisite that the â—aithfull beleeue that though Christ is corporally absent yet doth hee vertually gouerne vs and all things else being continually present with those that call vpon his name And in the same sense is Vigill the Martyr The Sonne of God quoth he according to his Humanitie departed from vs but according to his Diuinitie hee saith to vs Loe euen I am with you vnto the end of the world for those whom hee left and from whom hee departed according to his Humanitie according to his Diuinitie hee neither left nor forsooke for in the forme of a seruant hee is in heauen absent from vs but in the forme of God wherein hee departed not from vs hee is present now on earth with vs. And this is the iudgement of the Ancient concerning Christ his peregrination into the Heauen of the blessed But as Saint Augustine adâ—â—onisheth vs It is a needlesse â—ouerlurious fantasie to search â—here and how the Lord preâ—â—nce is seated in this most high â—ace onely wee are to beleeue 〈◊〉 to bee in heauen for it is not â—â—r our frailtie to discourse of â—â—destiall secrets but it rather â—â—â—cernes our faith to bee wise â—odestly concerning the digniâ—â— of the Lords presence It is â—â—en cleare that the heauen of â—â—e blessed is the most high Paâ—â—ce of God and the blessed Anâ—â—ls placed and confirmed aâ—â—ue the two other heauens to â—â—it the ayerie and Syderiall firâ—â—ments Sixtly It remaines lastly to â—ee surueyed what and how â—â—eat this heauen is In qualitie â—â—is most eternall incorruptible â—â—d cleare I terme it eternall not because it existed without beginning but because it is euer to endure without all end and decay Whence that of Augustine Hence then my soule seeth how farre it is eternall aboue all times when thy house which cannot bee trauersed ouer though respectiue to thee it cannot be coeternall yet vncessantly adhering to thee it admits not the least temporall intermission And as Ambrose Paul saith hee exhorts vs to couet mansions in the highest heauens which are eternall but that is incorruptible which in that eternall time of her durance hath an immunitie from all change and alteration or the least corruption Paul therefore auerres that heauenly Ierusalem which Abraham expected to haue firme fundaments that is most sure and immoâ—â—ueable â—â—ounds and as in the Apâ—â—â—â—â—ps that celest all Citie is made of pure gold and established on 〈◊〉 most firme and precious foundation described also to be corâ—â—borate with inuincible walls 〈◊〉 which things describe and â—otifie the perpetuitie and incorruptible existence of this â—eauen But their conceit is imâ—ious and vaine who conceyt this heauen to haue also resided without beginning from eterniâ—â—â— If so bee that an eternall habitation must needs be reciprocall to an eternall God alas â—he Lord wants no place since â—hat his extent exceeds al place â—e being of a most simple esâ—ence which is as well without 〈◊〉 within all things as Zanchlus â—nd the ancient Diuines affirme â—nd most clearely is this Citie celestiall portraytured in the description of the terrent Ierusalem Reuel 21. ver 23. There is want neither of Sun or Moone to yeeld lustre therein for Gods glory giueth it a plenary Illustration namely the heauenly Ierusalem whereof the Lambe is the Lampe and as Augustine aptly saith That most Emperiall City is incomparably cleare where are Victory Verity Dignitie where are Sanctitie Life and Eternitie Nor sings Zanchius any lesse excellently of the splendor of this supernall Citie That most supreame Heauen shall shine with a farre more excellent light it shall want no Sunne nor Moone for the glory of God is the light thereof Againe nor must we suppose as some doe the illustrious Sunne-beame of that essentiall glory to reflect and issue from God as from the Sunne and heauen to be illustrate with it for whatsoeuer is in the essence of God and demeanes therefrom is participator like as the Sonne and Holy Ghost which proceed ordinarily from the Father and this sole title is onely giuen vnto Christ namely that he is the splendour of glory that light therefore whereby the heauen is illustrate as from a cause efficient and whereby the soules of the blessed are illuminate that they may perceiue God is a created subiect or matter But the quantitie of the supreame Heauen is depiete vnder the figure of the holy Citie as Apocal. 21.10 where it is called That great city by which termâ— certainly he instanceth the latitude thereof to be excessiue the magnitude both incomperable and incomprehensible yet declares he it to be finite when he â—ntimates it also possibly circundate by the Angel it is by Christ also verified to be a most large City when hee affirmes it to haue very many
THE DESCRIPTION OF HEAVEN OR A Diuine and Comfortable Discourse of the Nature of the Eternall HEAVEN the Habitation of God and all the Elect. Composed in Latine by Cunradus Aslachus And Conuerted into English by Raph Jennings LONDON Printed by A. M. for Iohn Bramridge and are to be sold at his Shop neere Strand Bridge 1623 To the VVorthy and no lesse ennobled by Vertue then Descent Mr. RICHARD LIGGINS Gentleman WEE reade in the Gospell thrice Noble Sir that the three sage Visitors were guided vnto Christ by a Star No Sarre but the star-like luster of your manifold Vertues hath conducted â—ee in this Dedication vnto you Ingenious Monuments are the best preseruatiues of Fame and the best Antidotes against obliuion when dâ—crepidnâ—s and old Age sets vp wrinckled and gray haires as the workes of their triumph they can adde and bestow a life of a longer exâ—â—â—â—â— and enâ—â—â—â—ce to which the Venutian â—â—tirist in his Sapphicks astipulateth where speaking of the Honourable memoriall imparted by a learned Pen he sayth et centum meliore * Signis munere donat Statues I haue presumed vpon your Patronage and am now a Suitor for pardon of my presumption requesting you to accept this slender tractate that it may passe currant as a Seale of the Seruice and a testimoniall of the dutifull Affection of Your quotidian Orator RALPH IENNINGS A DISCOVRSE OF THE NATVRE of the Eternall HEAVEN GODS Seat and Habitation CHAP. I. Wherin is declared the knowledge of this Eternall Heauen to bee both delectable and necessarie vnto a Christian IF some men so affect the notion of far remote Nations the view of wel fortified Townes and strong compacted Castles and some to sayle the tempestuous seas though with perill of their liues who can account the Heauenly world and the sacred Citie of Iâ—houahs habitation the most spatious mansions of the blessed Angels and the most delectable Paradise of Gods Elect to bee vnworthy the notion intelligence or contemplation of a Christian there is our true Countrey and home whereunto we shall bee transported and as into a newe Colony bee translated after the tedious pilgrimage and peregrination of this our life is consummate Heere perpetuall shipwrack exile war and all kind of calamities must be endured But there is a quiet hauen there is a Sanctuary there is a stately citie where we shall be secure from all hurt and free from all encombrances There no more shall wee want the beams of the Sun or Moon or any other Starres God himselfe shining in his lustre and infinite glory shall make vs glister with his admirable rayes so that wee shall in splendor equalize the starres No more shall we there see in a glasse nor riddle but wee shall behold God face to face there wee ioyntly commixe with them both glad and ioyfull we shall behold the bright companies of Angels there shall wee view the radiant assemblies of sacred Patriarkes Prophets and Apostles there shall wee obserue the infinite number of Crownes of ioyfull and tryumphant Martyrs and Saints to conclude here shal be no more sorrow wailings trouble wrath or death continually and in euery place perfect wisdome shal accompany vs mirth glory beautie and immortality O happy and glorious company O holy banquet O desireable feasts where is no anxiety where is wisdome without ignorance memory without obliuion vnderstanding without errour and reason resplendent without darknesse O blessed are they that dwell there and sing praises to God for euer Doâ—h it not I pray much concerne vs to know which it is and what manner of Countrey it is wherein wee euer hereafter shall liue with Christ and all the Saints not one or two yeare but for all eternitie I thinke there is none so sottish in worldly affaires who if he were to depart out of any one country into another would not desire to know before hand the manner temper scituation bounds the nature and condition of the Inhabitants of that place whither he is resolued to remoue And art thou O man so dâ—ll and insensible in heauenly things that albeit euery moment thou art a harnessing and going to that euerlasting place yet hast not a desire as trauellers vse to fore-conceiue the place Attend what Gods word admonisheth thee Phil. 3.20 Our conuersation is in heauen from whence also wee expect our Sauiour the â—ord Iesus And againe If you then bee risen with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Sâ—â— your affections on things aboue and not on things below on earth Goe to then whilest we trauell in this mortall race set wee all our study to learne foreknow which it is and what manner of immortall Countrey which we shall enioy for euer and ponder wee with our selues seriously with what wingâ—s wee once eleuated out of the ruinous prison of this life wee may take our flight to that Life eternall CHAP. II. That the Oracles of the Sacred Scriptures are the only meanes whereby we attaine vnto the notion of the highest Heauens WEll now let vs view what helps there are which may eleuate vs vp vnto the top of this Heauen that we may search out and know the nature of it Thou art too weake and all thy wings are cut off wherwith thou wert wont to climbe vnto the Celestiall altitude thy Geometry and Arithmetique will not auaile thee thy Perspectiue skill will not profit thy obseruations will not helpe and why so the Heauen of heauers is not conteined by sense the originall of humane science nor subiect to reason as by secondarie meanes nor is it graunted vnto vs to pierce into the knowledge hereof by the light of Nature If you enquire of the Philoâ—ophers concerning it it will bee to as much end as if you taâ—ke to a dead man Plinie the most painefull Incumbent in Natures secrets was in despaire of euer knowing it when hee saith To search out any locall place beyond or aboue this visible world neither doth it appertain vnto the world nor can any coniecture of mens minds conceive it And Aristotle himselfe the Prince of Philosophers was inscient of this Heauen euen when he held That there was no Body no place without of further then the Sideriall Skie If you question Cicoro of this Heauen hee will send you to the Milke white circle in Scipios Dreame of the Starry Heauen Others will send you to the Fortunate Ilands and to I know not what fields of Elyseoâ— and no wonder when as the eye hath not seene nor care heard nor hath it entred into Mans heart the things that God hath prepared for them that loue him How then may we ascend vnto the knowledge thereof Loe the holy Scriptures lead vnto it Hence mayest thou learne in a copious manner euen from Gods Word as much as can bee knowen and as much as concerneth thee to vnderstand concerning this great Mysterie But thou shalt vnder stand euery circumstance more fully when
habitations therein euen in his Fathers house But of the definition of the perpetuall Heauen and the most excellent frame and fabricke thereof this may suffice Now view we the Sections flowing from hence CHAP. V. Wherein is disprooued the opinion of those who affirme that the heauen of blessed ones is nothing but God himselfe 〈◊〉 a celestiall ioy or suppose that ioy dâ—ffused through all things there IHE generation of errour is fruitfull but of Trueth nothing lesse This hath brought foorth infinit monsters of vices and prodigious opinions the other receiueth not her owne issue Let vs see then whether it bee agreâ—able to truth which wee haue affirmed That the heauen of blessed ones is the habitation of God and all the Saints that it is a place of ioy and scituate aboue the other heauens wil not those prodigeous dreams of some soone languish and vanish as smoke at Sunne-rising who suppose that the Heauen of blessed ones is nothing but God himselfe or the ioy of the blessed and therfore to be in no place but euery wheâ—e diffused in the heauen in the ayre in the earth in hell oh lamentable madnesse Doe not these sacrilegious ones tremble thus to confound the Creatour with the thing created God is infinite and vncircumscribed but the heauen is finite and circumscribed as the place seate and throne of God the Mansion of our heauenly Father wherein Christ the Angels and all the elect enioy eternall ioy shall not then God bee one thing and his Throne heauen another Hee conteineth and with his Maiestie filleth all things he cannot be conteyned and comprehended by nothing Whence I gather this GOD is infinite but the Heauen of the blessed ones is finite because God being infinite cannot bee limitted according to that 2. Kings 8.27 The Heauen of heauens cannot containe thee Therefore God must bee one thing and this Heauen another There is a monstrous Opinion like vnto this which mayntaineth that the Heauen of blessed ones is nothing but the ioy it selfe wherewith the blessed after this life shall bee affected but let those see with what countenance they can confound these things which the Scripture so euidently and apparantly doth distinguish betweene themselues when it maketh a cleare difference betweene Heauen or the place of blessed ones and blessednesse it selfe saying The righteous shall shine as the Sunne in the Kingdome of their Father Math 13.43 Moreouer the Kingdome of glory is one thing and the glory it selfe is another wherewith the righteous shall bee adorned What the kingdome of heauen shall bee one and the same vnto all as Christ saith Iohn 17.24 Father those which thou hast giuen mee I will that where I am they also bee with mee And 1. Thessal 4.17 Wee shall bee caught vp in the Cloudes to meere the Lord in the Ayre and so wee shall alwayes bee with the Lord. And I will take you to my selfe that where I am you may bee But that Celestiall glory shall not bee one and the same to all but differenced by some degrees For one shall bee the glory of Christes as greater another of Angels another of Men as the Apostle insinuateth 1. Corinth 1â— 41 42. when hee saith One beautie of the Sunne another of the Moone another of the Starres and so shall bee the Resurrection of the dead The same Daniel teacheth Chapter 12.3 when hee sayeth They which instruct others shall shine as the Splendor in the Firmament and they that iustifie many shall bee as the Starres for euer Whence it is apparant that the Kingdome or Mansion of the blessed is one thing but the glory it selfe another which the Saints shall enioy for euer Furthermore the Heauen of the blessed seeing it is erecteâ— and placed by God in a most sublime Seate aboue all other visible heauens How I pray you can it exist at once in all places as in the Heaven thâ— Ayre the Water the Earthâ— c. Is not this contrary to the order of Nature which doeth not admit two or more bodyes in one space of the same place without the penetration of their dimensions and the great confusion of the thing Nay no naturall body can bee at once in many places All which things and farre more absurd will hee bee compelled to admit who maintaineth that the heauen of the blessed is euery where I pretermit heere infinite testimonies of Scripture which doe euidently testifie that this heauen is not euery where but placed aboue the others Admit that it were so how should Christ descend there-hence into the lowest parts of the earth How is hee returned thither by penetrating and passing through all the other Heauens For as much as he could not descend else where from thence nor ascend thither againe if hee perpetually liued in the same as diffused through all things What difference also should there bee betweene the abode of the saued and damned if this Heauen were dilated through all places Now the Scripture affirmeth that there is a great distance betweene the abode of the blessed and tormented when it saith Betweene vs that is wee which are in the place of the blessed and you which liue in hell in the place of the tormented there is a great Gulph placed in so much that they who would passe from hence to you cannot nor from thence hither Whereupon Hierome in 6. Caput ad Ephes saith It is an impious thing to affirme that the euill angels should bee beleeued to enioy that heauen of which God sayeth Heauen is my Throne Whence it followeth that this heauen is not euery where but placed aboue these visible heauens But that which they are wont to obiect heere as vnanswerable is of no validitie if it be examined God is euery where God is in the Heauen of the blessed Therefore the Heauen of the Blessed is euery where It is 〈◊〉 Paralogisme labouring with the contagion of foure termes For the Proposition is vnderstood of the generall presence of God by which hee is present to all his creatures but the assumption is vnderstood of the perfect exhibition of Gods glory which is in the heauen of the blessed and there is â—ore inferâ—ed in the Conclusion then was in the Promises The like Argument may be if you say God is euery where God is in the earth Therefore the earth is euery where But they vige moreouer that it is necessary that the Celestiall habitation of God wherein he is resident is as largely spacious as God himselfe otherwise it could not be his Seat But I say that the heauen of the blessed after a certaine manner is as largely spacious as God himselfe and is not so largely spacious therefore God after a certaine manner is in the heauen of the blessed onely yet not onely there but euery where which allegations considered in a diuers respect admit no impietie God is in the heauen of the blessed and not euery where so faâ—re foorth as there onely he exhibiteth and without all measure
onely a mitigation and deliuerance of those euils wherewith wee are here infested but wee shall bee infinitely replenished with abundant treasures of good things because the Sonne adorned with the three exquisite Properties perfect Complacencie absolute Wisedome imperious Dignitie shall excellently shine And what would shee haue beside that that perfect complacency shall spring from two Fountaines whereof the one floweth from God the other from the celestiall Congregation From God all solid delight as from the foundation and primary fountaine doeth proceed and that chiefly from the most delectable vision of the diuine glory Vnto this not a few Saints haue eleuated themselues in this frayle and transitory Life Whereupon the Apostle sayeth Wee are the deare sonnes of God but it is not manifest what wee shall bee for wee know it will bee that when it is manifest wee shall bee like vnto him because we see him as hee is and who so hath this hope purgeth himselfe as hee is pure Moreouer from the full sence of the diuine loue Thus Dauid comforteth himselfe I shall see thy face in Righteousnesse when I awake I shall bee satisfied with thy Countenance Pleasure is at thy right hand for euer These Banquets are delicious which the heauenly ghests sitting in the Kingdome of heauen with Abraham Isaac and Iacob shall eternally enioy Oh Banquets to bee defired The impious men delight themselues in the multitude of their Golde in the multitude of their Siluer in the multitude of their possessions in the multitude of their various wealth in the drunkennesse of their sumptuous and luxurious Feasts All tend to delight but they knowe not where they may attayne to that which is stable and enough the one out of luxury another from Ambition and the confluence of Clyents this from his louer the other from the vaine ostentation of Learning False and short delights deceiue all those as Drunkennes recompenseth the content of one howre with the heauinesse of a long time but let those reioyce in temporall things which haue not knowen to affect eternal goods But what shall bee thy delights O thou louer of God Thy Gold shall bee peace thy Siluer peace thy Inheritance peace thy Life peace Thy God shall bee all in all to thee thou shalt cate him that thou mayest not hunger thou shalt drinke him that thou mayest not thirst thou shalt bee illuminated by him that thou mayest not wax blinde thou shalt bee supported by him that thou mayest not faynt hee totall absolute shall possesse 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 reioyce bee ioyfull and delight they shall enioy glory and bee delighted with eternall felicitie there they shall not only taste how sweet God is but shall bee filled and satiated with miraculous suauitie nothing shall bee wanting to them nothing shall hinder them Christ being present shall fulfull euery desire of theirs they shall not waxe olde languish nor corrupt any more Perpetuall health happy eternitie shall confirme the sufficiencie of their blessednesse there shall bee no Concupiscence in the members the rebellion of the flesh shall no more arise but the whole condition of man shall bee immaculate and quiet nature shall continue whole and sound without any blemish or wrinkle any more Lastly God shall bee all in all and his presence shall satiate all the appetites of soule and body Consider consider therefore O mortall men that to bee the true transcendent ioy which is not conceaued of the Creature but of the Creator which when thou shalt receiue no man shall take from thee when all mirth otherwise acquired is but mourning all delight dolour all sweet sowre all beautie deformitie and euery thing that doth glad is grieuous Next vnto God who is our supreame felicitie and chiefest delight the conuersation and familiaritie of Saints and Angels addeth no small complacencie there the assembly of holy Angels there the glorious company of the Apostles there the number of triumphant Prophets there the innumerable Congregation of faithfull Martyrs neither is there that thou shouldest feare any thing to be taken from thee by the multitude of the Inhabitants in the celestiall blessednesse I say the Inheritance is Christes by which wee are Coheyres By the store of possessours it is not diminished neither is it made straight by the abundance of Inhabitants but it is as great to many as to a few so to each one as to all Moreouer in profound knowledge and wisedome all the Saints shall here excell as Paul teacheth when hee saith Wee know in part we prophesie in part but when it shall come which is finished then that which is in part shall bee abolished Here we see through a glasse and obscurely but then wee shall see face to face now wee know in part then we shall know perfectly there is memory without obliuion reason without errour wiâ—â— without all perturbation a body without corruption and with how great dignitie and maiestie the godly shall bee crowned in that future life the same Paul expresleth when he sayeth If wee suffer together wee shall raigne together And Saint Iohn Thou haâ—t made vs Kings and Priests vâ—â—o God and wee shall reigne on the eaâ—th And of the Seruants of God liuing in heauen amongst other things hee sayeth They shall raigne in the world without end O blessed Kingdome of Paradise O blessed Region of Delights after which we sigh from this valley of teares Oh how happy are they which inhabite there and praise GOD world without end Now thou hast vnderstood the condition of the Soule we will briefly declare what shall bee the Bodies state They also shall shine with so many Gemmes exquisitely glittering that is with perpetuall glory remarkeable splendor and datelesse immortalitie Oh oh how great is this complacencie that for this dyrt and drosse which wee carrie about in this body with a glorious countenaunce wee shall behold GOD in the Eternall life The Body is here sowen obnoxious to corruption it shall rise incorruptible it is sowen ignominious it shall rise in glory But from what Authour sayest thou is this so great glory Christ himselfe shall transforme this deiected body that it may bee made conformable to his glorious body Doest thou desire Splendor heere or requirest thou beautie Beholde wee shall shine as the light of the Firmament as the most resplendent starres For the righteous shall shine as the Sunne in the Kingdome of Heauen Neither shall here bee any enuy for the vnequall brightnesse because the Vnitie of Charitie shall raigne in all Also most exquisite beautie is deciphered vnto vs in the description of that Heauenly Ierusalem Apocalyps Chapter 21. which appeareth by those precious things as Golde Siluer and Precious Stones What Citie I pray you is that but that Celestiall Church which like a Spouse is neatly and gayly adomed to bee alwayes at bande in her Spouses sight neither