God in security but further also that they are united to God by their proper operations and actions the understanding by a cleare vision By what manner of actions the powers of the soule are converâ—ant upon God and sight of God the will by a burning and ardent affection of the love of God the memory by a joyous ruminating and recogitating of the security of her happinesse in God These things I say are cleare but the greatest difficulty is whether the soule her selfe in her owne essence and nature be immediately united to God or no If so then by what manner of gift or quality she is so united I call this the greatest difficulty not in respect of the thing it selfe but in respect of the judgements of later Schoole-Divines A generall conâ—â—â—â—â— of the Schoolemen who generally acknowledge no other union betwixt God and the soules beatified thâ—n such as is by meanes of such glorious habits and qualities which are immediately and subjectively in the powers of the soule and by the meanes of such actions and operations which the powers of the soule enabled by such glorious habits do produce I say the point in it selfe is not difficult nay rather it is facill and apparent For first how cleare is it that God by a glorious illapse and most in time presence is to be present to the beatified soules themselves whereby The soule herselfe is immediately united to God and not onely by her power and the actions of them the soules who of themselves are onely a naturall life even as in this life by a gracious renovation they become regenerate so by a life glorious in the celestiall kingdome they become glorious and immortall The life naturall is onely an immortallity the life gracious is an assecured sanctity the life glorious though by participation yet is a glorious coeternity of durance with immutability Againe cleare it is that God must be united and gloriously united to the soule and her powers before shee can by her understanding see by her will love by her memory embrace God Now this unioÌ„ what else can it be but a very state of happinesse happinesse and a very felicity in estate even as happinesse by vision actuall love and delight is happinesse in exercise and operation Againe if there were no such glorious insâ—â—ding illapse and inpresence of God in the soule but that all formall and glorious presence of God with the beatified soules should be onely by actions and operaâ—ions then this would follow to weet that the last happinesse and felicity of the soules beatified should be immediatly from themselves for themselves by their powers immediately do produce such actions and mediately onely from God by the meanâ—s of those glorious habits which he onely infuseth and imparteth to â—hem 〈…〉 very 〈◊〉 for thereby 〈…〉 God 〈…〉 her 〈…〉 by the 〈…〉 〈…〉 happy And 〈…〉 〈◊〉 we consider thaâ— which is 〈…〉 to 〈…〉 God of the love of 〈◊〉 o◠〈◊〉 iâ— God are effectively 〈◊〉 by the glorified powers and faculties of 〈…〉 for these being both actions 〈…〉 and 〈…〉 and 〈…〉 or actions of life and immanent 〈◊〉 as actions they must of necessity be from the soule whose actions they are for it 〈…〉 very terms that actions as actions 〈…〉 from any other powers then from these whose actions they are And as they are vitall actions or actions of life it also implyes contradiction that as such they should be from any other powers or 〈◊〉 then from such aâ— are 〈◊〉 vitall and of life Againe as actions immanent they have essentiall and 〈…〉 on the powers from which 〈◊〉 are effectively By 〈…〉 is appaâ—eâ—t that the happinesse of 〈…〉 not whatsoever Pope Benedictuâ— may 〈…〉 have desired and certâ—ine Schoole-mâ—n may have affirmed onely and intimely in the actions and operations of the beatified soules For an estate perfect and coâ—summate and a glorious grace of light whereby they are conjoyned to God and enabled to see God face to face thereby to love him for himselfe to delight in him as he is in himselfe is so necessarily 〈…〉 the 〈◊〉 and absolutely required that it is the very corner stone and â—oundation whereon all the â—â—st is built and which doth thence from by necessâ—ry consequâ—nce follow Againe this may be thewâ—d by an argument drawne from the 〈…〉 which may be 〈…〉 although the 〈◊〉 of this 〈…〉 which ◠〈…〉 or would be 〈…〉 Fuâ—ther to 〈…〉 strongly The last happinesse 〈…〉 of that which is 〈…〉 happinesse which is God onely Gâ—d must of Th◠〈…〉 of 〈…〉 of 〈…〉 and 〈…〉 necessity be immediately 〈◊〉 to that which is 〈◊〉 in man to 〈◊〉 to the very nature of the â—oule 〈◊〉 which is 〈…〉 man yea formally 〈◊〉 but 〈…〉 wise done then by a glorious 〈…〉 and change made in the 〈…〉 by the â—â—parting â—â—to hâ—â— by grace a 〈…〉 consmmate estate of participated 〈…〉 which is the foundation and root of all that 〈…〉 glorious 〈◊〉 in 〈◊〉 〈◊〉 and loving of and in God which the 〈◊〉 in heaven 〈◊〉 〈◊〉 〈◊〉 St. Pâ—â—ter termes this an uncorruptible 1 Pâ—â— 5. 4 〈◊〉 of Glory And perhaps of this 〈…〉 termes the 〈…〉 Paul speaketh where he assumeth that the 2 Câ—â— 3. 1â— followers of Christ are changed into the same Image of Christ from glory to glory This is the morning Starre which the Son of God hath promised Reve. 2. 28. to give unto them that hould fast their faith that overcome and keepe his words unto the end This is the white glorious robe wherewith those that stand before the Lambe and the Reve. 7. 9. throne are cloathed and adorned This is that very glory of God and light of the Lambe wherewith Reve. 21. 23. the heavenly Citizens are so illustrated that they need not either light of the Sunne or of the Moone This is that very estate place or mâ—â—sion of participated eternity which the Sonne of God promised to his disciples that he â—oh 14. 2. 3. went to provide for them to weet as it is expressed in another place that they should walke Reve. 3. 4. with him in whites for that they were worthy thereunto This is that very Crowne of glory wherewith the Saints of God in their very soules be crowned and invested when Christ himselfe shal â— Cor 4. 17. appeare in glory to beatifie and make happy all Coâ—â—oss 3. 4. those that expect and love his comming And thus it is evidently shewed that there is a glorious estate and permanent glorious condition of the beatified in their very soules themselves whereby they are intimely and immediately united to God whereupon I make a fourth supposition Fourthly I suppose that this glorious condition and state of the beatified is not as a bedd of doune for sleepe and rest onely without any exercise or operation at all no it hath inseparably joyned with and incessantly emaning from it a most glorious exercise of the actions and
then as the mariner is in the shipp or the inhabitant in his dwelling house Of this opinion Porphirie seemed to bee who as Austen writes Austen 12. de Civit. of him affirmed that the Soule if she would bee happie was of necessity to bee separated and freed from the body And likewise of this opinion al those Heritickes of necessity must bee who make and teach a duality of God a good one and a bad one the good God author of Spirits and Soules the bad God author of the bodies and all such habituall corruptions as are in them needes I say must theese latter so teach for if Soules bee not naturall formes of bodies to quicken them give life unto them and with them as comparts to make compleat composed substances of the Persons of men and women then assuredly no naturall inclination or propension can bee in them being separated from the bodies to bee reunited to them agayne no more inclination certeynly then there can be in him who having once tasted of the tyrannie of the Popish Inquisition can desire to returne into it agayne Thirdly I observe the just disposition of God who hath ordeyned a generall resuscitation of bodies at the last day that man accordingly as hee may have done eyther good or evill may receave eyther a glorious reward or an ignominiouse punishment in the bodye Cleare it is that not only the Soule or only the body but men and women composed both of body and soules are those who worke and doe for actions and deedes are of the Persons themselves are those I say who doe eyther good or evill and consequently whole man and woman perfect and compleat Persons must appeare to receave according as they have done in their bodie eyther good or evill Wee must all appeare before the judgement seate of Christ sayth the Apostle that every one may 2. Cor. 5. 10. ceceave according as hee maye have done in his body eyther good or evill Not onely bodies then nor Soules alone but men and women Persons compleate and consummate must appeare I say consummate for such is the Phrase of the Apostle in his Epistle to the Hebrewes where speaking of Heb. 11. 13. the Fathers and Ancients of the old testament who by the testimonie of Fayth were approved sayth thus They receaved not the repromission and promise God providing better for us that without us they should not be consummated so hee speaketh And this cōsummation which is when the bodie being raysed up and shall be joyned to the Soule agayne is that whereof holy Iob speaketh thus Iob. 14. 15. making it the verie worke of the right hand of God himselfe Thou shalt reach out thy right hand to the worke of thy handes or as the Chaldaicke paraphrase hath it Thou shalt be gracious to the worke of thy hands How this but by a powerfull and gracious resuscitation and raysing up of her body from her bed of dust and corruption and reuniting the same agayne unto the Soule whereby it being reunited becomes quickened Iob. 9. 25. 26. with the Spirit of life The hope of this was so deare and preciouse to holy and most venerable Iob that on the dunghill of his miseries with a triumphant kind of joy hee layed up in his bosome the joy full expectation hereof I know sayth he that my redeemer liveth and that at the last day I shall be compassed about with my skinne and that in my flesh I shall see God my Saviour and that myne owne eyes shall behould him and not any other for mee And in this expectation hee dayly dwelt according as he professes in another place All the dayes of this my warfarre I expect and looke untill my chaunge and immutation be come Which Iob. 14. 14. chaunge and immutation is that verie thing which now wee have in consideration to weet the glorious state and condition of the bodies of those who in this their pilgrimage may have walked in true fayth towards their God It is not doubted of amongst Christians but that the same individuall Person is to appeare is or shall bee glorified both in body and soule who in this mortall life hath kept his fayth faythfullie and obediently seruing God not taking or receaving his Soule in vayne and consequently Psal 24. 4. as the Soule is the same individuallye for it never perished so likewise the verie body must bee the same individuallye yea and the substantiall union and conjunction whereby the Soule and body are joyned together must be the same individuallye and in unity of number which though reason conceaves not yet fayth assecures and warrantes And so consequently cleare it is that the immutation and chaunge whereof the Apostle and holy Iob speake is not because there is another Soule or another body or another union of body and Soule for all these three are the same individuallye and numerically but the whole chaunge and immutation is in respect of some glorious properties and qualities which the bodies resuscitated to glorie shall have which they never had whilst they were yet mortall fro as the Soules and Spirits have their speciall glories so likewise shall the bodies have theirs These Foure glorious qualities of the glorified bodies qualities and properties are commonly distinguished to bee fowre to weet Impassibilitie Subtillity Agility Clarity Impassibilitie whereby the body is made uncapable of any contrary passion or violent impression Subtillity whereby the body is made not a Spirit but like unto a Spirit to bee able to penetrate or passe where it could not before Agility whereby it is indewed with such a velocity and Swifenes that the beatified may followe the Lambe whithersoever he goeth Clarity whereby al deformitie or naturall obscurenesse being taken away the body becomes bright shining and resplendent but wee must explicate these things more particularlye and yet with all brevitie possible I beginne with the first Impassibilitye Impassibilitye must needes be graunted as a partiall dowrie to glorified bodies for if they should be passible as before then consequently they should bee corruptible which as it is agaynst the nature of felicity that essentially includes a participated aternity so is it expressely agaynst the Apostles doctrine where he professes that our bodies which are sowne in corruption shall rise up in incorruption But though it be most apparant that glorified bodies shall bee impassible yet is it not so easily to explicate and open from whence this impassibility doth immediately arise or what is the immediate cause thereof The Apostle tells us that what is sowed in weakenesse and infirmity riseth up in power and vertue which vertus or power I take to be the immediate cause of impassibility or else to be impassibility it selfe But what is this vertue and power Is it 1. a supernaturall vertue making the elementary parts and qualities to be of another nature then now they are Not so for nature must not be chaunged or
state of mortality what God hath prepared for those that love him Clarity THat which the Apostle calls glory speaking 1 Cor. 15. 43. thus The body is sowen in ignoblenes it riseth againe in glory is generally by Divines termed and called Clarity and this nothing at all from the Apostles sense for in the place alleaged he teaching that at the Generall resurrection the Glories of the bodies glorified shal be different and diverse one exceeding the other hee useth this declaration 1 Cor. 15. 45. for the same Like as onestarre differeth from another in Clarity the brightnesse of the starres being more properly called Clarity then glory so shall the resurrection of the dead bee Now what manner of Clarity this shall bee it is not difficult to expesse if wee call to mynd what manner of Clarity and Glory that was wherwith the body of Christ was adorned at the time of his Mat. 17. 2. Transfiguration when his face did shyne as the sun and his rayment was white as the light S. Mark addes that his rayment became shyning exceeding whyte as the snow so as no fuller on the earth can whyten them Mark 9. 3. But cleare it is that our vile and humble bodyes at the daye of the Resurrection shall bee transformed and by a glorious immutation bee made like to the resplendant and bright shinning body of Christ so sayth Paule in his Epistle to the Philippians Phil. 3. 20. And Christ promiseth in the Gospell That the Righteous shall shyne like the Sun in the kingdome of their Father Loe Christs face on earth did shine Mat. 13. 43. and now in heaven doth shyne like the Sun and to the Righteous it is promised that though now they are as the very of scumme of the world yet their faces shall shyne like the Sun in the kingdome of their Father But here note that though it bee sayd that Christs body the Saynts bodies shall shyne like one and the same thing never the lesse this must not bee taken in full equality of Clarity brightnes Chrysost in Mat. Chrysostome excellently But if the face of the Lord did shyne as the Sun and the Saynts shall shyne as the Sun shall then the Lords Clarity and his servants bee equall Not so but because nothing is found to bee more bright then the Sun therefore to give an example of the future resurrection both the face of our Lord is sayed to shyne and the righteous also are sayd to shyne as the Sun Whereby wee cannot but observe how exceeding bright and resplendant the Clarity of our glorified bodies shall bee for if they shall shyne as the Sun and the Sun shall Isa 30. 26. Chrysost in Mat. shyne at the day of Iudgement seventimes brighter then now it doth then may wee boldly with Chrysostome say though there shall bee no chaunge in nature yet there shall be the addition or putting to of an unenarrable Clarity and brightnes Which brightnes and Clarity we may not only conceave that it shall bee a transeunt Light upon the superficies and out syde of the body like as the Suns beames without any immutation internall doe spread themselves upon a wall No no there shall bee a true internall immutation by a glorious Clarity and brightnes which shall make the glorified bodies not only bright and cleare without but also fulgent and shyning within and thoroughout So that the glory of the Soule may thorough the body is it were by a glasse in such a manner bee seene and beheld in such sort as a spirituall glory may bee beheld and seene somewhat in like sort as the Coulour of the body may be seene in a glasse or rather as the life of the soule is seene and observed in and by the vivacity and Livelines which it imparts by action and motion to the outward visible parts of the body And if I misconceane not in respect of this glorious translucency and transparency the brightnes and Clarity of the celestiall Hierusalem is in the Revelation of S. Iohn thus in like sort described And hee caryed mee away in the spirit into an high Reve. 21. 10. 11. and great mountayne and shewed mee the great City holy Hierusalem which I interpret the Glorious state of the Saints Triumphant descending out of heaven from God having the glory of God And her light was like unto a stone most precious even like a Iasperstone as cleare as Chrystall And agayne in v. 18. 19. 20. c. the 18. and other verses following And the building of the wall of it was of Iasper and the City was pure gould like unto cleare glasse and the foundations of the wall of the City were garnished with all manner of precious stones The first foundation was Iasper the second Saphire the third a Chalcedonye the fourth an Emerauld the fifth a Sardonix the sixth a Sardius the seventh a Chrysolite the eighth a Berill the ninth a Topaz the tenth a Chrysoprasse the eleventh a Hiacinth the twelfth an Amethist And the twelve gates were twelve pearles every severall gate one pearle And the streete of the City was pure gould as it were transparent glasse Thus farre the Prophet giving almost in every word a touche and description of some one or other Clarity and brightnes of that Triumphant City O let us pondering and ballancing these things in the scales of our Soules say unto them Arise ye up and be illightened for the Light of the Lord is comming and the glory of God shall appeare both over us and in us if we find truely to feare him sincerely to love him and faithfully to expect his comming Amen I have here set downe more at large the words of the Prophet that the Godly reader may well observe these things first what I have sayd to be most true touching the glorious translucency and splendour of the glorified bodyes described to be like Iasper or Crystal or Saphire or Chalcedon or some other precious pearles or Margarites the excellency and surpassing brightnesse whereof especially of Christ conformable whereunto the glorified Phil. 3. 20. bodyes of the Saints shall be made I gather out of the 23. verse of this said chapter wherein the Prophet having described that the glorious City needeth neither light of the Sunne nor of the Moone and Reve. 21. 23. gives a reason thereof for that the Clarity and brightnesse of God shall illighten the same he adds in the same verse that the Candell thereof was the Lambe Glorious brightnesse of Christs body distusing it selfe Who hath ever observed a candel lighted at noon dayes and bright to have given any light No no the brightnesse of the Sunne obscures the same be the candell never so great And yet the Lambs clarity and brightnesse that is the brightnesse of Christ as man shall through and by his glorified body be so shining resplendant that it shall be as a bright shining Sunne in that Triumphant
City where shall be no night nor darkenesse saith the Prophet Againe I have beene more large in this to confirme that truth which some most idly as not loving nor desirous to excell in those vertues which must be as measures of distinct degrees of Reve. 21. 17. glory for one and the same is the measure of men and Angells I say as some most idly would call in question to weet that there shall be a true variety and diversitie of glories and glorious Mansions 1 Cor. 15. in that triumphant City Some cleare like Chrystall some bright like Saphire some glittering like Iasper others fresh and greene like Emerald c. Mens Soules shall there differ in glory and their bodyes in Clarity even as the starres in the firmament do differ in Clarity each from other This though it be a most evident truth yet the wanton wills of many who have placed al sanctity in conceit apprehension perswasion I might say presumption will not admit of the same charme the Charmer never so wisely But let the pious read seriously the 20. of this prophesie Reve. 20. 12. and he shall finde that the very Iudgements of God touching great and small great and smal shal be according to what is written in the bookes And that the levell measure and square is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their workes that is faith love patience zeale truth c. So just is God that he is to all those that seeke after him in a holy feare a faithfull rerewarder Heb. 11. 6. giving to every man according as he may have done Againe thirdly I have beene herein the more large to shew the surpassing felicity of that place where the whole bodyes of the Saints and every part of them yea those parts that are now esteemed basest and vilest shall shine and glitter like most precious Margarites and Pearles they shall not onely then appeare without blemish and free from all deformity cleare from corruption without all difficulty but they shall be filled within and compassed about without with Clarity they shall be indowed and invested all over with Spiritualty they shall be quickned and enlived with Agility they shall be replenished and possessed 1 Cor. 15. 43. 44. with Impassibility for that which was sowne in corruption shal rise in incorruption that which was sowne in dishonour shall be raised in glory that which was sowne in weakenesse rising againe in power that which was sowne a naturall body rising againe a spirituall body Seneca perhaps had some obscure knowledge hereof when as he writes thus of the state of the Godly after this life ended These things saith he speaking of the joyes of this life cease but they perish not yea Seneca epist 36. death which we feare and shunne changeth but taketh not away life the day will come which will place us in rest and light Thus he like a Christian though not so fully nor so clearely as that renowned Father St. Austen most sweetly and divinely There shall be life without death Youth Angust in Soloqui without ould age beawty without deformity strength without debility joy without dolour rest without labour such an aeternall refection shall be to the glorified bodyes thus he Surely the splendour and glory of the body is so great that passes all explication it goes beyond all apprehension and accordingly not onely in respect of the happinesse of the soule but also in respect of the glory of the body we may well take up that of the Apostle 2 Cor. 2 Cor. 4. 17. 4. 17. That the momentany and short tribulations of this life doe worke in us and for us a weight of aeternall glory O that the wantons of these dayes so full of vanity and presumption who thinke themselves nobly adorned by their Pearles Diamonds and other costly ornaments would seriously thinke of the glorious and resplendaÌ„t Clarity of the bodyes of Saints glorified how would they despise all those vanities in comparison where on now they set their fancyes If we call to minde how St. Peters soule was gladded and ravished with the only beholding of Christs glorified body upon Mat. 17. 2. Mark 9. 3. mount Thabor though his body at that time received no part thereof we cannot otherwise thinke but that the joy of the beatified shall be exceedingly and surpassingly great when they shall not onely behold the glorified body of Christ and see his glory but withall shall see their owne bodyes and soules participants of the same Phil. 3. 20. brightnesse and glory So So shall God heale the infirmities of his Saints crowning them in mercyes Psal 103. 3. 4. and miserations So so shall the faithfull be delivered from the servitude of Corruption into the liberty Rom. 8. 21. of such glory as beseemes the Sonnes of God So so shall all those who instruct others to Godly Dan. 12. 3. life shine as starres in the firmament for all aeternities O that our soules might be truely enamoured with the love and desire of this Celestiall place and state O how would we despise all transitory flashes and sparkes of earthly pleasures if we could but seriously thinke of those joyes and Psal 16. 10. pleasures which are layed up in Gods right hand for his Saints for evermore Iacob served seven yeares twice told to obteine his beautifull Rachell and the dayes though so many seemed to him but as few in respect of the greatnesse of his love O that the love of our soules were in like sort great after the Celestiall Rachell so comely in state and glory then should we think all the labours but light all the tarriance but short all the dayes but as moments wherein and wherewith our heauenly Laban shall exercise us in these dayes of our Pilgrimage and mortality O thou gracious God Father of lights Illustrate our understandings O thou God fountaine of life refresh our memories O thou God burning fire of love enflame our wills and sanctifie our affections O thou God our cheefest last and only good the God of our hearts and our portioÌ„for ever be thou to us all in all things O thou that hast made us for thy selfe thou hast framed us according to thy owne Image we know none we acknowledge Gen. 1. 27. none nor desire any other end of our selves to make us happy but thy selfe O do vouchsafe to conduct us safe and to bring us sure to the heaven of thy happinesse to the haven of our eternall felicity teach us thy paths wherein we shall walke guide us with thy Counsell and receive us into thy glory To thee we confesse in all humble longing desires of our soules Truely O Lord August â—n Soâ—â—q about the end thou art great aboue all Gods and great is thy reward for thou art not great and thy reward litle but as thou art great so also is thy reward great for thou art not one thing and thy reward another but thou
or left hand of the passenger that goeth by it Accordingly if this formall happinesse should not be inhaerently intrinsecally in the beatified soules then should they not formally but onâ—ly extrinsecally be denominated happy thereby how 〈◊〉 shall they be found to be happy really and in verity Surely they should be onely as really happy by such a manner of happinesse as a poore man may be really releeved by such a manner of releefe as St. Iames describeth 〈◊〉 2. 25. 16. in his Epistle I conclude then this point as most cleare adding this reason further and above to weet this formall happinesse beeing a union iâ— is meerely impossible it should bee such unlesse it be found to be at last inhaerent iâ— on of the extreames or parts which are united which manner of inhaerency cannot be in God it must theâ—efore of necessity be in the glorified creature No 〈◊〉 substantiall reall union possible betwixt Gâ—d and his creatuâ—â— then personaâ—â— Secondly I suppose that betwixt God and any of his creatures there is no other substantiall reall and intrinsecall union possible then that which is personall which manner of union was truely sound in Christ whereby the Word Ioh 1. 14. was made flesh that is subsistentially and personally dwelt amongst us full of grace and truth as the 〈◊〉 1. 12. onely begotten Sonne of the Father I say no other substantiall reall union possible then that which is personall and substantiall for by the very principles of Philosophy it is most manifest that God cannot neither as a substantiall part be informed as matter is nor substantially informe as the forme doth foreither of them to informe or to bee informed includeth imperfection Of which kind in God who is a most pure and perfect essentiall act there can be no sort nor degree at all I am not ignorant that some excellent witts have affirmed that Gods act of intellection and understanding wherewith Apud Captolum in 3. dist 14. 9. 1. et Greg. Arimin in 1 dist 7. 9. art 2. conclu 3. he beholdeth himselfe may bee yea and is really united unto the understandings and intellective parts of the beatified Soules and that they by the very same act of intellection wherewith God beholdes himselfe do see and behold God as he is in himselfe So that God and the Beatified with one and the same iutellection do behold God as he is in himselfe God beholding himselfe and comprehending himselfe with an infinite action but the beatified with the same infinite action beholding and seeing him finitely and by participation onely These men though they seeme to have many great reasons whereby they endeavour to shew such an union to be as possible as the union personall in Christ or the union that is face to face in the beatified and blessed is yet doubtlesse they are greatly mistaken as by sundry reasons may appeare As first thus that if the very vision and intellection of God were so united as they dreame to the soules of the beatified yet they should not therewith be able intuitively to see God for it implyeth that the power intellective The beatified cannot see god by the same act of intellection and knowledge wherewith God seeth and beholdeth himselfe of the soule or the power volitive of the will of the Soule should know or understand will or desire by any other actions then such as are efficiently from themselves which without impiety cannot be affirmed of the intellection of God as though it could be efficiently from them To confirme this An action vitall of life doth essentially depend of a power of life that power vitall which useth it and is and must also bee essentially immanent if as an action in the same power which useth and produceth it Againe it is not possible to declare how the action of God as an action should be united to the understanding power of the beatified Againe how is it possible for them to distinguish and shew how the Beatified themselves do see and behold God in different degrees of vision if they all see and behold him with one and the same intellection and yet most certeine it is that the Saints differ each from other in degrees of glory as the starres in the firmament 1 Cor. 15. 41. 42. do differ from each other in degrees of clarity Againe how is it possible that the Beatified should not comprehend God by seeing asmuch in God as God himselfe doth if they see and behold God with the same vision intellection wherewith God seeth and beholdeth himselfe Againe how should the happinesse of the beatified be onely a partaking and participation of Gods owne happinesse as all the Ancients have affirmed and Councells have determined if one and the same action should be one and the same formall happinesse of God and the creatures May wee not here apply to our purpose those words which the sixth generall Synod used in like case against Eutyches Neither will wee allow in any thing or respect one and the same naturall operation of God and the Crâ—ature that neither we may elevate that which is Created into the devine essence neither depresse downe that which is excellent in God to the state and condition of the creature I conclude this point affirming this opinion of these Schoolemen An erronious opinion of certeine Schoolemen to be so greatly against the glory and majesty of God wherein they affirme that one and the same vision of God is the formall beatitude happinesse both of God and of the creatures that it is rather to be reputed an error or heresy then an opinion to be tolerated Thirdly I suppose that the last felicity and happinesse of man must be so full and compleat that it must beatifie and make happy the very nature of the soule which is estentially life and all the powers of the soule which as powers of life are essentially vital naturally apperteining to life and essentially depending of or emaning from the life of the soule which being so wee must of necessity find out how or by what union The soules beatified must of necessity bee happy by some formall and vitall actions and of her selfe or guift the very soule in her owne nature how and by what union or guift the very powers of the soule are in themselves immediately intimely united to God thereby made happy Touching the second point no doubt can be made for it is confessed by all that the vitall conversant and exercised about God Psa â—6 10. Coâ—â—â— 1. 12. 〈◊〉 â—2 5. 2 Câ—r 13. faculties and powers of the soule to weet the will understanding and memory are not onely united to God by glorious habites to weet the understanding by the light of wisdome the will with and by the light of glorified Charity though it be the same essentially with the charity of this life the memory with a glorious hâ—bitt of fruition for the tention and possession of
salvation but because man being in his soule and powers thereof changed renewed and enabled by the precious giftes of grace shall and may cooperate to his salvation yea the Apostle dares to professe himselfe 2 Cor. 3. 9. and such like to be Gods-helpers in the ministery of salvation If God did not requyre mans good and pious conversation as a meanes and necessary way leading to salvation then should not the faculties powers of mans soule neede to be sanctified and elevated with such supernaturall giftes and graces for the working and effecting of such actions of pietie and godlines but seeing he requires them yea most necessarily requires them as welnye every page of sacred Scripture proclaimes it should seeme a kinde of iniquity in God which be farre from him to require such actions of man yea and to condemne for the want of them if hee should not by his graces be ready to enable man for the doing and performing of the same Hee doth it then and this surely by no other meanes then by investing the soule and every power of her with such divine gifts graces and vertues as so divine actions doe require Bernard truely to Bern. ser 83. in canst this purpose The soule cannot seeke after God unlesse she be prevented by grace Austen more fully Grace is therefore given not because wee have done works but that we may doe them that is not because Epist 105. a sixt to 2 circaâ—med we have kept the law but that wee may keepe the law And againe Even as man should not have wisedome understanding counsell fortitude knowledge piety the Isa 11. 2. feare of God except according to the Propheticall saying he had received the Spirit of wisedome and understanding and counsell and fortitude and knowledge and piety and the feare of God and even as he should not have vertue charity continency except he should have received the holy Spirit whereof the Apostle speaketh you have not received the Spirit of feare but of vertue charitie contineney so neither should hee have faith unlesse he had received the Spirit of faith according as it is written I have beleeved therefore Psal 115. I have spoken and we also doe beleeve and therefore wee speake So then the source roote and fountaine of all these godly actions and motions which leade to salvation are the graces of God because proceeding from his graces enabling us for them which Sap. 10. 25. graces he who hateth nothing of all that he hath made he that willeth all should be saved and come to the knowledge of his truth He who delighteth not in the 1 Timoth. 2. 4. death of a sinner but that he turne from his wickednes Ezec 33. 11. and live He who lightneth every man that commeth Ioh. 1. 9. into the world Hee who hath placed his Tabernacle in the Sunne to runne his race with swiftnes and Psaâ— 19. 6. to spread his beames with graciousnesse that nothing can scape the warmth of his illuminations He who Reve. 3. 20. standeth at the dore and knocketh that if any man open to him he will enter in sup with him and bee his guest He I say who is out of his goodnesse thus Reve. 22. 17. graciously disposed towards his creatures freely and frankely offers and presents the same unto them in a holy serious manner that they may have life yea have it more abundantly according Ioh. 10. 10. to that of himselfe I am come that they may have life and have it more aboundantly And thus it appeareth how by grace presented and received received by the efficacy of it selfe the Saints and servants of God do walke in those wayes where by they come to be saved whereby they are enabled in some good measure truely to doe that which otherwise should be impossible to nature vitiated and corrupted Austen for De grat et lib. arbitrio cap. 16 â—07 this purpose excellently thus It is certaine we may keepe the Commandements if wee will but because the will must be prepared by the Lord we must aske of him that we may have a will to do so much as wee ought willingly to doe It is certeine that we do then well when we will but he maketh us able that we may will good of whom that is written which I expressed a litle aboue The will is prepared of the Lord of whom it is said The wayes of men are directed of the Lord. And he it is that willeth their way of whom it is said It is God that doth worke in us both to will to doe It is certaine that we doe when we doe but he maketh that we may doe giving most powerfull strength and ability to the will who hath said I will make you able that you may walke in my justifications and keepe and doe my judgements Thus he most excellently declaring the working of grace in us and our working by grace Grace the reward whereof is eternall life and our good keeping of Gods Commandements in a partiall measure according to this state not in a full perfect measure of degrees Thus concluding these my meditations touching the last end of man I earnestly intreate the religious Reader seriously to thinke and meditate on the glory and aeternity of this Land of promise both shewed and promised so faithfully and seriously unto him in sacred Scriptures The glories and excellencies thereof do infinitely surpasse the fruites that were brought unto the children of Israel out of the Land of promise which Num. 13. 28. notwithstanding did so prevaile on the hearts of the faithfull that the desire to obtaine the said fruits enabled them with a spirit of courage to undergoe all perills and hazards for the attaining of them many there were indeed whom the spirit of feare and trembling restreined from going into that happy land because they heard that the sonnes of Enacim giants robustious men were therein and thereby perished deservedly for their incredulity and disobedience Oh let not the like spirit of Incredulity and disobedience have dominion over the hearts of any Christians I especially meane those who professe to know God arightly for if we know God arightly let us walke to him arightly diligently fervently O gracious God thou the onely wise and most powerfull God doe thou vouchsafe for thy deare Sonnes sake to enlarge and widen our streightened hearts by the Spirit of grace that we may runne to thee and in the end also attaine thee by the way of thy Commandements preset to us by thy selfe To my soule I say and resolue that it be praying to God the Father in his Sonns name that shee may be endewed with such a spirit of grace that enamoured with the consideration and love of this happines shee may in the imitation of that holy man ever breathe out thus O my soule if we ought continually to endure torments that we may see Christ in his glory with God the Father and to be associated to the fellowship of his Saints were it not meete patiently and willingly to suffer all that is sorrowfull that we might bee made partakers of so great a good and so great a glory Let the Devills therefore lye in waite and prepare their temptations let fastings and hard-clothings breake and sub due our bodies let labours oppresse watchings afflict let that man disquyet me this man crie out against me let cold bowe and pinch me heate burne me let my head ake my brest faint my stomacke swell my face waxe wanne pale let me in every part be weakened and let my life faile me in griefe sorrow my soule in mourning heavinesse let rottennes enter into my bones and abound under me so that I may find rest in the day of Tribulation and may ascend up to the people of God O my God giue me a spirit to awake early in the morning unto thee and that my soule may thirst after thee yea that my very flesh may be manifestly and manyfoldly even bent unto thee O be thou the Horizon of my heart at noone day the desire of my soule at midnight O let all that is within me long after thee that I may in the end come to see and behold thee as thou art in thy selfe my blessed end my happinesse the God of my heart my part and my portion for ever AMEN Recensui hunc Tractatum cui Titulus est Mans last end c. unà cum Epistola Dedicatoria ad Serenissimum Regem Carolum et praefatione ad Lectorem qui quidem liber continet pag. 83. in quibus omnibus nihil reperio sanae doctrinae aut bonis moribus contrarium quo minus cum utilitate publica imprimatur ita tamen ut si non intra septem menses proxime sequentes Typis mandetur haec licentia sit omnino irrita Ex aedibus Fulhamiensibus prid Calend. Septem 1633. Guil. Bray The Errata Page 10. lin 8. for that read and p. 20. l. 5. reade is his end pa. 57 l. 29 for him r sinne p. 82 l. 30. for roule r. walke pa. 87 r. If we be found p 99 l. 2 r. or as meâ—rits pag 100. l 31 r. table of faith p. 102 l. 29 according to diverse readings In the notes Pag 25 read presences pa 43 for Trinitate r Civitate pag 60 r q. 82. p. 68 r. 19. p. 103. r. Cor. v 16.