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
first Parents were placed by God in which Garden being planted by God in the Country of Eden was a piece of ground lying neere to Babylonia Sturanitida or rather Edenitida not farre from Mesopotamia watred about with the Riuer Tigris and other fruitfull Brooks and heereupon is the name of paradise often vsed in relating the Heauen of the blessed as Luke 23.43 This day shalt thou be with mee in Paradise But that you should not thinke that Christ speaks here of the earthly Paradise which long before was quite ruined for that most wofull fall of our first parents as Ierusalem and Sion were marke what Sain Paul sheweth you Hee was rapt vp into the third Heauen which hee after calleth Paradise whence may be gathered that the Heauen of the blessed and the heauenly Paradise were all one to him and in this sense it seemes to bee taken by that old King Zoroastres he hauing some insight into this Heauen where he saith Because the Soule being the bright fire of the Father and of an immortall subsistence and the mistresse of life seekes Paradise Thirdly this Heauen by a Metaphor is called Abrahams bosome for as children returning home from their Schoole-taxes at night are as it were closed in their fathers bosome so we also who in this life are the sonns of Abraham who is called the father of all beleeuers are gathered together into a most secure Hauen and as it were the bosome of Abraham that is to say into a place prouided for Abraham and his elect children expecting that ful glory of blessednes which will follow in the last day of Iudgement in which we shall be crowned in most absolute manner with all ioy glory and immortalitie after this lifes dissolution Moreouer it is sometime called the heauenly Ierusalem and the Citie of the liuing God and Sion the heauenly Canaan and by other names of this kinde conducing to the nature of this heauen of the blessed But hauing sufficiently sayd of the names I haste to the distinction and definition CHAP. IIII. The Definition of the highest Heauen and the Analysis thereof THE Heauen 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 aboue the rest shall hereafter bee more at large explayned which that we may doe these sixe things are briefly to be handled in a Methodicall order 1. Whether there be any Heauen of the Blessed 2. Whether it were created or not 3. At what time it was created 4. Whether it bee Corporeall or Incorporeall 5. Where it is and in what place 6. What kinde of Heauen it is and how great First no man will doubt whether there be any Heauen of the blessed or not who hath been neuer so little conuersant in the holy Scriptures for there are so many testimonies thereof that no man without great stupiditie and senselesnesse can deny it of which kind these are plaine Psa 103.19 God hath prepared his Seat in the heauens and his Kingdome is aboue all kingdomes Psal 68.34 Hee sitteth in the Heauen of Heauens Psal 115.16 The Heauen of Heauens are the Lordes And Christ himselfe saith Iohn 14.2 In my fathers house are many mansions I goe to prouide you a place and where I shall prouide you a place I will returne and take you â—â—iâ—h me that you may also be where â—am and that wee may carry our solues as free Denizens of heauen from whence wee expect our Sauiour Phil. 3.20 Hence then I reâ—â—â—â—e those who being damnaâ—â—ly conceited deny this heauen 〈◊〉 the blessed If the heauen of â—â—e blessed be the Seat House If God wherein hee dwelleth â—â—d if it bee the place in which Christ God and Man doeth aâ—â—de and if it bee the Mansion â—â—â—ce wherein we shall perpetuâ—lly dwell with Christ certainly it must necessarily follow to bee something but wee haue â—â—ooned the Maior by alleadgements both of Scriptures and Authorities therefore also the â—â—imor by infallible consequence must follow Secondly there is a very great controuersie amongst very profound Schollers whether this Heauen were created or not Some say it is a voyd or intricate place an emptie space euerlasting immeasurable spirituall and all ouer-spread with most radiant beames of the Deitie and that it is a certaine immense light shining foorth of God himselfe in which God was from euerlasting according to that saying 1. Tim. 6.15 God dwelleth in that light which cannot be approached Of the same minde 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 haue thought that this heauen was sometime made by God and they more correspond to the Scripture for whatsoeuer is in â—â—lature vncreate it is needfull â—hat the same be infinite and immeasurable for euery creature 〈◊〉 of a finite constitution God â—â—ely is vnmeasurable and infiâ—â—te But who will call the heaâ—â—n immense or infinite as God him selfe when the Scripture makes an eloquent diffeâ—â—â—ce betwixt God the maker of heauen and earth and his â—â—â—t or throne viz. the heauen â—â—â—after more fully in the ensuâ—â—ng Chapter shall appeare Let them then confesse the Heauen 〈◊〉 be made by him and who is 〈◊〉 impudent that dare contrary 〈◊〉 the apparent truth of the Scriptures deny the whole heaâ—â—n to be made by God when 〈◊〉 the Porch or prime entry inâ—â—â— the Bible he may finde Gene. 〈◊〉 In the beginning God created the Heauen and the Earth Heauen in that place euen in that tearme comprehending in it the whole expansion resident aboue the earth and in which the highest heauens is comprehended and must needs follow that also to be formed of God in the beginning yea and God also is nominated manifestly to be the former of this heauen It is said Hebr 11.9 10. By faith stayed Abraham as in a strange land in the land of promise hee stayed in the Tabernacles with Isaac and Iacob coheyres in the same promise for hee expected that sure founded Citie whose former and maker was God What Citie I pray you expected hee Was it not the heauenly Hierusalem the heauen of the blessed of the which the same Abraham afterwards intreats in Chap. 12.22 which â—one but the King of all Kings God himselfe hath founded â—â—d builded most artificially It â—â—hooueth thee then to confesse â—nd credit this Heauen celestiall â—ometime to be builded by God â—imselfe and him onely Thirdly it cannot easily bee â—ollected out of the holy Scripâ—â—res when this heauen was creâ—ted but it is probable on the â—â—â—s t day together with the Starâ—â—â— Firmament since there is no â—â—ntion of the creation thereof in the workes of the other dayes of which mind are maâ—y both ancient and later Wâ—iâ—ers Lactant. Lib. 2. diu inst ca. 1. â—irst of all God made heauen â—nd founded it on high because 〈◊〉 should bee the seate of God himselfe the
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
imparteth his glory to the blessed Angels and men and demonstrateth himselfe to them face to face to be seene and enioyed of which thing wee spake more aboue in the third Chapter And after this manner the abode of the blessed is as largely patent as God himselfe But by his generall presence wherein hee is present to all creatures in heauen earth and doth gouerne and conserue them and after a peculiar manner wherein hee is alwayes present by his grace and spirit to his Church although militant in this world not onely in the heauen of the blessed doth he exist but without it yea euery where Peraduenture thou dislikest the distinction but it is produced out of the very Texts of the Scripture and not from mans braine for thus it speaketh God is in the Heauen of heauens and the Heauen of heauens are in the Lord. Heauen is my Thâ—one that is in the perfect ministration and manifestation of his glory But the Heauens of Heauens doe not containe thee that is after his generall presence wherein hee is present to all his creatures and peculiar wherein he is present to his Elect. This explication also the sequent sayings of Scripture doe confirme God dwelleth in the highest who neuerthelesse doth lowly behold the Heauens and the earth And in another place God hath established his Throne in the Heauens and yet his Kingdome is present to all Also the Lord is in the Heauens of ancient heauens whose excellency is ouer Israel and whose strength is in the higher clouds Thou are fearâ—full O God from thy Sanctuaâ—â—es The mightie God of Israel hee giueth strength and might to his people But why do we longer dispute of the nature of this eternall heauen Why doe we prosecute the absurd opinions of others concerning it let vs rather hasten to the illustrious felicitie of the blessed in this Heauen For as I actan de Institut diuin lib. 3. cap 37. saith What doth it profit a man to be so made that hee may looke with an vpright boâ—v towards heauen and search heauenly things vnlesse he discerne God with an vpright mind and his meditation be conuersant in the hope of eternall life CHAP. VI. Of the happy condition and estate of the blessed in the Kingdom of heauen BVt to whom hath euer so great dexteritie of wit or copious perfection of tongue or Pen been imparted that was alâ—lâ— I will not say to decorate in words but to enuntiate that transcendent glory and felicitie of the blessed in the Celestiall Kingdome for easier it is to pronounce what is not then what is in that eternall life There is no death there is no mourning there is no wearinesse no infirmitie no hunger no thirst no heate no corruption no want no tribulation no sorrow Behold wee haue declared what is not there But wilt thou know what is there That which the eye hath not sâ—ene nor the care heard nor hath entred into mans heart what God hath prepared for those that loue him Yet the Scripture which alone chalketh the way to eternall life seemes to decipher the celestiall blessednesse in two things viz. in the priuation of euils wherewith in this mortall state wee are afflicted and in the plenary fruition of all good things by whose hand and steps being conducted wee will discusse a few things concerning them Alas what an Ocean of maladies doe ouerwhelme as well the Soule as the Body in this languishing life How great a fiercenesse of rigorous dolours doe with more then hostilitâ—â— inuade her How great troups of fordid vices doe on euery side besiege her Who can resolue vs how great tyranny this miserable crazy infirme body of ours wheresoeuer it bee is alwayes obnoxious vnto To how many both by Sea and Land Battels Banishments destructions and dangers of deceyts is it exposed Lastly how sleeting and fallible is the miserable life of mortall men And as Seneca sayth Epist. 1â— Some then begin to liue when they should giue ouer yea some desist to liue when they should begin And in what part of the earth are wee secured from the snares of death which is euery moment to be expected What this our life is replenished with so great euills that in comparison of it death it selfe may bee iudged a remedy and not a punishment for therefore hath God made it short that the tribulations which could not by prosperitie bee conquered nor taken away might bee mitigated by the breuitie of the time Alas this Life is an emulatour of cruell Death wherefore then wilt thou wish to thy selfe a happy Life Is not this madnesse No man will haue or endure a long euill Supper For tell mee what wilt thou haue an euill thing I thinke in all thy actions cogitations and desires thou wouldest haue nothing that is naught thou wilt not haue euill Land euill Corne noâ— an euill Garment and what madnesse is this that almost all men couet to enioy a long euill life But why doe I call it long If thou shouldest liue 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 euery one man adde a few yeares lead long olde age What then Is not the houre earely Let vs therefore learne this one thing to contemne this life no man can well liue it vnlesse hee contemne it There can to no man happen a secure life who too much meditateth on the prolonging it When therefore when shall wee bee freed from those infinite molestations of this life Truely in this Pilgrimage of ours there is no freedome to bee expected but when wee shall bee reduced by CHRIST out of this exile into our naturall Countrey Then all seruitude wherewith wee are oppressed being taken away wee shall enioy Delight Libertie and Securitie neuer to be consummate But from whence is that God himselfe will wipe away euery teare from their eyes and Death shall no more appeare nor mourning nor lamentation because going before they are departed Apocalyp Chapter 21. verse 4. This life of men not onely by the alteration of age but also by the ruine of Soules for sinnes committed doeth enter by many Deathes So Life that is truely eternall is neyther the alteration of the bodie nor of the minde nor is there controuersie of cogitations nor diuersitie of opinion no perturbation hindering the stabilitie and tranquillitie of the mind Lastly it is the Kingdome of the liuing wherein there is no night no sleepe the Image of death no meate or drinke the sustenance of humane infirmitie no sicknesse no griefe no medicine or Suites or Marchandise no Artes no Money the beginning of euils the cause of dissentions the roote of hatred but the Kingdome of the liuing not of those that dye any more for sinne but the true life of those that liue in Christ Iesus our Lord. Oh true Life of all at all moments to bee wished Neyther shall wee there expect
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