up and down in white Revel. 3. 4 5. 14. 13. that is as candidates of the resurrection to immortality And this allegory of the Garden of Eden and Paradise was so heartily pursued by the Jews to represent the state of separation that the Essens describe that state by the circumstances and ornaments of a blessed garden {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a region that is not troubled with clouds or shours or storms or blasts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but a place which is perpetually refreshed with delicious breaths This was it which the Heathens did dream concerning the Elysian fields for all the notices {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concerning the regions of separate souls came into Greece from the Barbarians sayes Diodorus Siculus and Tertullian observes although we call that Paradise which is a place appointed to receive the souls of the Saints and that this is separated from the notices of the world by a wall of fire a portion of the torrid zone which he supposes to be meant by the flaming sword of the Angel placed at the gates of Paradise yet sayes he the Elysian fields have already possessed the faith and opinions of men All comes from the same fountain the doctrine of the old Synagogue confirmed by the words of Christ and the commentaries of the Apostles viz. that after death before the day of judgment there is a Paradise for Gods servants a region of rest of comfort and holy expectations And therefore it is remarkable that these words of the Psalmist Nerapias me in medio dierum meorum Psal. 102. v. 25. Snatch me not away in the midst of my dayes in the Hebrew it is Ne facias me ascendere Make me not to ascend or to goe upwards meaning to the supernatural regions of separate souls who after death are in their beginnings of exaltation For to them that die in the Lord death is a preferment it is a part of their great good fortune for death hath not only lost the sting but it brings a coronet in his hand which shall invest and adorne the heads of Saints till that day comes in which the Crown of righteousness shall be brought forth to give them the investiture of an everlasting Kingdome But that I may make up this proposition usefull and clear I am to adde some things by way of supplement 1. This place of separation was called Paradise by the Jews and by Christ and after Christs ascension by S. Iohn because it signifies a place of pleasure and rest and therefore by the same analogy the word may be still used in all the periods of the world though the circumstances or though the state of things be changed It is generally supposed that this had a proper Name and in the Old Testament was called Abrahams bosome that is the region where Abraham Isaac and Iacob did dwell till the comming of Christ But I suppose my selfe to have great reason to dissent from this common opinion for this word of Abrahams bosome being but once used in both the Testaments and then particularly applied to the person of Lazarus must needs signifie the eminence and priviledge of joy that Lazarus had for all that were in the blessed state of separation were not in Abrahams bosome but only the best and the most excellent persons but they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with Abraham and the analogy of the phrase to the manner of the Jewish feastings where the best guest did lye in the bosome of the Master that is had the best place makes it most reasonable to believe that Abrahams bosome does not signifie the general state of separation even of the blessed but the choicest place in that state a greater degree of blessedness But because he is the father of the faithful therefore to be with Abraham or to sit down with Abraham in the time of the old Testament did signifie the same thing as to be in Paradise but to be in Abrahams bosome signifies a great eminence of place and comfort which is indulged to the most excellent and the most afflicted 2. Although the state of separation may now also and is by S. Iohn called Paradise because the Allegory still holds perfectly as signifying comfort and holy pleasures yet the spirits of good men are not said to be with Abrahams but to be with Christ and as being with Abraham was the specification of the more general word of Paradise in the old Testament so being with Christ is the specification of it in the New So S. Stephen prayed Lord Iesus receive my spirit and S. Paul said I desire to be dissolved and to be with Christ which expression S. Polycarp also used in his Epistle to the Philippians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are in the place that is due to them they are with the Lord that is in the hands in the custody of the Lord Jesus as appears in the words of S. Steven and S. Paul So S. Ierome Scimus Nepotianum nostrum esse cum Christo sanctorum mixtum choris we know that our Nepotian is with Christ mingled in the quires of Saints Upon this account and it is not at all unreasonable the Church hath conjectur'd that the state of separate souls since the glorification of our Lord is much better'd and advanc'd and their comforts greater because as before Christs coming the expectation of the Saints that slept was fixed upon the revelation of the Messias in his first coming so now it is upon his second coming unto judgment and in his glory This improvement of their condition is well intimated by their being said to be under the Altar that is under the protection of Christ under the powers and benefits of his Priesthood by which he makes continuall intercession both for them and us This place some of the old Doctors understood too literally and from hence they believed that the souls of departed saints were under their material Altars which fancy produced that fond decree of the Councel of Eliberis Can. 3. 4. that wax lights should not by day be burnt in coemeteries inquietandi enim spiritus sanctorum non sunt left the spirits of Saints should by the light of the diurnal tapers be disquieted This reason though it be trifling and impertinent yet it declares their opinion that they supposed the souls to be neer their reliques which were placed under the altars But better then this their state is described by S. Iohn in these words therefore they are before the throne of God and serve him night and day in his Temple and he that sits upon the throne shall dwell among them with which general words as being modest bounds to our inquiries enough to tell us it is rarely well but enough also to chastise all curious
it is the comfort of that joy which makes them blessed who die in the love of God and the faith and obedience of the Lord Jesus And now to the proposition it selfe In the state of separation the souls departed perceive the blessing and comfort of their labours they are alive after death and after death immediately they finde great refreshments Iustorum animae in manu Dei sunt non tanget illos tormentum mortis Wisd. 3. The torments of death shall not touch the souls of the righteous because they are in the hands of God And fifteen hundred years after the death of Moses we finde him talking with our Blessed Lord in his transfiguration upon the Mount Tabor and as Moses was then so are all the Saints immediately after death praesentes apud Dominum they are present with the Lord and to be so is not a state of death and yet of this it is that S. Paul affirms it to be much better then to be alive And this was the undoubted sentence of the Jews before Christ and since and therefore our Blessed Saviour told the converted thief that he should that day be with him in Paradise Now without peradventure he spake so as he was to be understood meaning by Paradise that which the Schools and Pulpits of the Rabbins did usually speak of it By Paradise till the time of Esdras it is certain the Jews only meant that Blessed Garden in which God once placed Adam and Eve but in the time of Esdras and so downward when they spake distinctly of things to happen after this life and began to signifie their new discoveries and modern Philosophy by Names they called the state of souls expecting the resurrection of their bodies by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the garden of Eden Hence came that forme of comprecation and blessing to the soul of an Israelite Sit anima ejus in horto Eden Let his soul be in the garden of Eden and in their solemn prayers at the time of their death they were wont to say let his soule rest and let his sleep be in peace untill the Comforter shall come open the gates of Paradise unto him expresly distinguishing Paradise from the state of the Resurrection And so it is evident in the entercourse on the Crosse between Christ and the converted thief That day both were to be in Paradise but Christ himself was not then ascended into heaven and therefore Paradise was no part of that region where Christ now and hereafter the Saints shall reign in glory For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} did by use and custome signifie any place of beauty and pleasure So the LXX read Eccles. 2. 5. I made me gardens and orchards I made me a Paradise so it is in the Greek and Cicero having found this strange word in Zenophon renders it by agrum conseptum ac diligentèr consitum a field well hedg'd and set with flowers and fruits Vivarium Gellius renders it a place to keep birds and beasts alive for pleasure Pollux sayes this word was Persian by its original yet because by traduction it became Hebrew we may best learn the meaning of it from the Jews who used it most often and whose sense we better understand Their meaning therefore was this that as Paradise or the Garden of Eden was a place of great beauty pleasure and tranquillity so the state of separate souls was a state of peace and excellent delights So Philo allegorically does expound Paradise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For the trees that grow in Paradise are not like ours but they bring forth knowledge and life and immortality It is therefore more then probable that when the converted thief heard our Blessed Saviour speak of Paradise or Gan Eden he who was a Jew and heard that on that day he should be there understood the meaning to be that he should be there where all the good Jews did believe the souls of Abraham Isaac and Iacob to be placed As if Christ had said Though you only ask to be remembred when I come into my Kingdome not only that shall be performed in time but even to day thou shalt have great refreshment and this the Hellenist Jews called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the rest of Paradise and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the comfort of Paradise the word being also warranted from that concerning Lazarus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is comforted But this we learn more perfectly from the raptures of S. Paul He knew a man meaning himself rapt up into the third heaven And I knew such a man how that he was caught up into Paradise 2 Cor. 2. 3. The raptures visions were distinct for S. Paul being a Jew and speaking after the manner of his Nation makes Paradise a distinct thing from the third Heaven For the Jews deny any orbes to be in Heaven but they make three regions only the one of clouds the second of starrs and the third of Angels To this third or supreme Heaven was S. Paul wrapt but he was also born to Paradise to another place distinct and separate by time and station For by Paradise his Countreymen never understood the Third Heaven but there also it was that he heard {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unspeakable words great glorifications of God huge excellencies such which he might not or could not utter here below The effect of these considerations is this that although the Saints are not yet admitted to the blessings consequent to a happy resurrection yet they have the intermedial entertainments of a present and a great joy To this purpose are those words to be understood To him that overcomes will I give to eate of the tree of life which is in the midst of the Paradise of God Revel. 2. 7. that is if I may have leave to expound these words to mean what the Jews did about that time understand by such words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Tree of life does signifie the principle of peace and holiness of wisdome and comforts for ever Philo expounding it calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The worship of God the greatest of all vertues by which the soul is made to live for ever as if by eating of this tree of life in the Paradise of God they did mean that they who die well shall immediately be feasted with the deliciousness of a holy Conscience which the spirit of God expresses by saying They shall walke up and down in white garments and their works shall follow them their tree of life shall germinate they shall then feel the comforts of having done good works a sweet remembrance and a holy peace shall caresse and feast them and there they shall walk
questions let us remain content and labour with faith and patience with hope and charity to be made worthy to partake of those comforts after which when we have long inquired when at last we come to try what they are we shall finde them much better and much otherwise then we imagine 3. I am to admonish this also that although our Blessed Saviour is in the Creed said to descend {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into hell so we render it yet this does not at all prejudice his other words this day shalt thou be with me in Paradise for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies indefinitely the state of separation whether blessed or accursed it means only the invisible place or the region of darkness whither who so descends shall be no no more seen For as among the Heathens the Elysian fields and Tartara are both {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so amongst the Jews and Christians Paradisus and Gehenna are the distinct states of Hades Of the first we have a plain testimony in Diphilus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In Hades there are two wayes one for just men and another for the impious Of the second we have the testimony of Iosephus who speaking of the Sadduces says {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they take away or deny the rewards and punishments respectively which are in Hades or in the state of separation so that if Christs soul was in Paradise he was in Hades In vain therefore does S. Augustine torment himself to tell how Christ could be in both places at once when it is no harder then to tell how a man may be in England and at London at the same time 4. It is observable that in the mentions of Paradise by S. Iohn he twice speaks of the tree of life but never of the tree of knowledge of good and evil because this was the Symbol of secular knowledge of prudence and skill of doing things of this world which we can naturally use we may smel and taste them but not feed upon them that is these are no part of our enjoyment and if we be given up to the study of such notices and be immerged in the things of this world we cannot attend to the studies of religion and of the Divine service But these cares and secular divertisements shall cease when our souls are placed in Paradise there shall be no care taken for raising portions for our children nor to provide bread for our tables no cunning contrivances to be safe from the crafty snares of an enemy no amazement at losses no fear of slanderings or of the gripes of Publicans but we shall feed on the tree of life love of God and longings for the comming of Christ We are then all spirit and our imployment shall be symbolical that is spiritual and holy and pleasant I have now made it as evident as questions of this Nature will bear that in the state of separation the spirits of good men shall be blessed and happy souls they have an antepast or taste of their reward but their great reward it self their crown of righteousness shall not be yet that shall not be until the day of judgement and this was the third proposition I undertook to prove the consummation and perfection of the Saints felicity shall be at the resurrection of the dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} at his coming so S. Iohn expresses the time that we may not then be ashamed For now we are the sons of Gods but it does not yet appear what we shall be But we know that when he shall appear we shall be like unto him and see him as he is 1 Iohn 2. 28. 1 Iohn 3. 4. At his glorious appearing we also shall appear glorious we shall see him as he is but till then this beatific vision shall not be at all but for the interval the case is otherwise Tertullian affirms puniri et foveri animam interim in inferis sub expectatione utriusque judicii in quadam usurpatione et candida ejus lib. de anima e. lib. adv. Marcion the souls are punished or refreshed in their regions expecting the day of their judgement and several sentences habitacula illa animarum promptuaria nominavit scriptura saith S. Ambrose de bono mortis cap. 10. The Scripture calls these habitations the promptuaries or repositories of souls There is comfort but not the full reward a certain expectation supported with excellent intervals of joy Refrigerium so the Latins call it a refreshment Donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat tune apparitura coelesti promissione saith Tertullian until the consummation of all things points out the resurrection by the fulness of reward and the appearing of the heavenly promise So the Author of the questions ad Orthodoxos quaest. 75. Immediately after death presently there is a separation of the just from the unjust for they are born by Angels {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into the places they have deserved and they are in those places {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} kept unto the day of resurrection and retribution But what do they in the mean time How is it with them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sayes Nazianzen orat funebr Caesar fratris They rejoyce and are delighted in a wonderful joy They see Angels and Archangels they converse with them and see our B. Saviour Iesus in his glorified humanity so Iustin Martyr ubi suprà But in these great joys they look forgreater They are now In Paradiso but they long that the body and soul may be in heaven together but this is the glory of the day of judgement the fruit of the resurrection And this whole affair is agreeable to reason the analogy of the whole dispensation as it is generally and particularly described in Scripture For when the greatest effect of the Divine power the mightiest promise the hardest thing to Christan faith that impossible thing to Gentile Philosophy the expectation of the whole world the New Creation when that shall come to pass viz. that the souls shall be reinvested with their bodies when the ashes of dissolved bones shall stand up a new and living frame to suppose that then there shall be nothing done in order to Eternity but to publish the salvation of Saints of which they were possessed before is to make a great solemnity for nothing to do great things for no great end and therefore it is not reasonable to suppose it For if it were a good argument of the Apostle that the Patriarks and Saints of the old Testament received not the promises signified by Canaan and the land of promise because God had provided