are very false and those imaginary contentments it allures us with gives us nothing but real torments in the end CHAP. IX Sheweth that the Creatures themselves do earnestly and continually expect the manifestation of the Glorious state of the Godly SECT I. MOreover that there shall a time come when God shall make manifest and illustrious the glory of his Children is evident from that instinct that God hath put into the Creatures to wait for that time for St. Paul tells us in the nineteeth verse of this eighth Chapter to the Romans That the earnest expectaction of the Creature waiteth for the manifestation of the Sons of God St. Peter in his Epist 2.3.16 tells us that there are some things in Paul's Epistles which are hard to be understood in the number of those Mysteries this Text of St. Paul is one And Musculus Muscul in loc conceiveth that St. Peter principally aims at this nineteenth verse and the three following verses I am sure it is a most mysterious Mystery The fervent expectation of the Creature waiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation expecteth So it is word for word It is an Hebraism the Hebrews when they would express the greatness or earnestness of a thing do it by doubling the word as thus in seeing I see in hearing I hear in flying I fly so here the Apostle to express the vehement expectation of the Creature doubleth the word the expectation expecteth the Creatures expect they expect The Apostle useth an elegant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies the gesture of such who earnestly expect something with the head stretched out or put forth the head looking every way to behold the thing expected as Sisera's Mother put her head forth the window looking when Sisera would come so the Creature doth as it were put forth the head looking when the Sons of God shall appear in glory crying as it were Why are they so long ere they come and appear Quest What is here meant by the Creature Resp Some understand by the Creature the Heavens and the Earth with all their ornaments the continens and the contentum but Beza Beza in loc understandeth thereby the World or Universe consisting of the visible Heavens and Earth which is said here to expect not the Creatures in it And the truth of this will appear by shewing that it cannot be meant of Angels of the Church of the new Creature Men c. I. By Creature we cannot understand the Angels that they do earnestly expect this manifestation as Origen Origen ad loc thinketh 1. Because the Apostle speaks of such a Creature as is made subject to vanity for the sin of Man so the Angels are not there is no shadow of privative vanity in any of the glorious Angels they are perfectly holy perfectly immutably happy 2. Again he speaks of the Creature which is subject to a bondage of corruption the Angels are not subject to any such bondage every word in these verses makes against this Opinion Origen thinketh that because the Angels are now ministring Spirits to the Sons of God and because Angels are set over Kingdoms and Provinces and to manage Wars for and against Kingdoms hence they are subject to some vanity I answer though the Angels do minister to the Saints yet this is not vanity neither is it against their wills thus to minister for seeing it is the will of God they should attend on his People they do it with all readiness of mind their greatest delight is to please God Their Presidency over Kingdoms and Wars is to restrain and direct them according to God's command without any vanity or corruption in them it is part of mans vanity and misery to be employed in Wars it is a bondage of corruption to him but not to Angels who are both Spectators and Actors without corruption 3. It cannot be denied but that the Angels do earnestly desire the glory of the Sons of God but they do not groan together with us and are not in pain together with us therefore it must be meant of other Creatures not of Angels SECT II. II. IT cannot be understood of the new Creature in Man the Image of God renewed by the Spirit of Christ in righteousness and holiness as some would have it for although grace begun tendeth to a glorious perfection and it desireth its own perfection yet 1. It cannot be said to be subjected to vanity to corruption 2. The Apostle opposeth the first Fruits of the Spirit which is the new Creature or Grace in us to this Creature which waiteth expecteth and groaneth when he saith not only they that is the Creature but we also who have the first Fruits of the Spirit 3. Because in Scripture the word Creature is never singly added to Grace but ever with an addition the new Creature III. It cannot be meant of the Church for so the Socinians understand by Creatures the Church of God and by them who have the first Fruits of the Spirit the Apostles and make this sence for the godly or Church of the godly waiteth for the manifestation of the Sons of God and not only the godly but we also the Apostles who have the first Fruits of the Spirit How absurd this sence is these Arguments will evince us 1. Because the Creature is opposed to the Sons of God if by Creature be meant the Godly then this should be the sence the Godly do wait for the manifestation of the Godly the Sons of God wait for the manifestation of the Sons of God 2. This sence utterly subverts the scope of the Apostle who proveth that the Sons of God shall be manifested from the Creatures expectation therefore some other Creature must be understood 3. The Apostle tells us afterward the godly do groan wait and hope for this manifestation for saith he not only they but we also Object They object by we in this place is meant the Apostles Sol. It cannot be so because whatsoever is here said pertaineth to all the Sons of God 1. Because all the Godly as well as the Apostles have the first Fruits of the Spirit verse 23. 2. Because all the Godly as well as the Apostles are saved by hope verse 24. 3. Because all the Godly as well as the Apostles with patience wait for it verse 25. 4. Because all the Godly as well as the Apostles have the Spirit to help their infirmities verse 26. It cannot therefore be meant of the Apostles in opposition to the Godly but it is to be understood promiscuously of Apostles and all the Godly SECT III. IV. BY Creature cannot be understood Mankind as Augustine and Cajetan think who from Mark 16. Go preach the Gospel to every Creature say by Creature must necessarily there be understood Mankind preach the Gospel to every Man and think that in this place also man is meant and so make the sence thus for the earnest expectation of every Man waiteth c.
Now for answer to this 1. It must be granted that in this word Creature Man is included but it is not to be meant only of Man yea not to be meant of Man but of all the Creatures made for Man's use 2. Because if by Creature Man be understood then either it is meant of godly Men or of wicked Men or of Man in general 1. It cannot be understood that by Creature godly Men are meant for the Reasons above mentioned the Creatures and they are opposed not only they but we also 2. It cannot be meant of wicked Men for they shall not be partakers of this glory they desire not the day of this manifestation they wish in their hearts it may never come they are in pain because of the thoughts of such a day they groan for fear of the day of the manifestation of the Sons of God if they might have their wish they would live for ever here in this World wallowing in sin and sensual delights and take Heavens glory who will for them 3. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una suspirat una parturit groaneth together and is in travel together must be meant of other Creatures besides Man with whom do they groan and travel together but with us Men with us Sons of God SECT IV. HEnce it is clear that by Creature we must understand the World or Universe Quest But here a Question will arise Whether it be meant only of the Heavens and the Earth or together with them all Creatures within the visible Heavens and Earth whether the continens and not the contentum or both Mundus continens contentus Resp It is hard to determine some eminent Divines do conceive that only Mundus continens the visible Heavens and Earth do expect and groan for this manifestation and not the Mundus contentus the Creatures within them thus Beza Beza in loc and so he interprets the word Mundus conditus the World which is made expecteth the manifestation of the Sons of God but why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should thus be restrained he gives no reason Others conceive that all the Creatures with them do expect the Sun Moon the Stars the Elements the Beasts of the Field the Fowls of the Air Trees and Plants of the Earth all Creatures which God at first made for the use and service of Man and for the perfect ornament of the World for these Reasons Reas 1. Because all creatures which God made for man and the perfection of the World are for mans sin subjected to vanity and corruption under the same curse therefore all do expect and groan to be delivered from this bondage of corruption because it is said that the creature which is under bondage doth groan all creatures are in bondage therefore they do groan 2. Because it is said verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis creatura What these words signifie Cameron Comeron in loc is positive Profecto nihil aliud quam totum Vniversum significat truly it signifieth nothing else but the whole Universe Why the Heavens and the Earth without the ornaments and creatures in them should be called the whole Creation to me it is irrational SECT V. Quest 2. WE are in the next place to enquire What is meant by the manifestation of the Sons of God Resp Erasmus gives this sence that the Sons of God may be made publick Beza and Calvin think it rather relateth to their glory that the glory of the Sons of God may be made manifest that it may appear how desirable and blessed the state and condition of the godly is when they shall have put off corruption and put on incorruptible glory Quest 3. How the Creature is here said to wait and expect some question because the words expectation and hope c. are here attributed to the Creature there are some that think it cannot be meant inanimate creatures void of sense and of animate creatures who are void of reason Resp 1. In answer to this you are to know it is usual in Scripture to attribute sense and reason both to senseless and sensitive creatures by a figure called Prosopopeia feigning them to be Persons as when God calls to the Heavens and Earth Hear O Heavens and hearken O Earth Be astonished O ye Heavens All such phrases are but figurative speeches so here when it is said the Creature groaneth hopeth expecteth laboureth they are but figurative speeches the Holy Ghost feigning the whole Creation as a Person expecting and groaning for this glory he makes whole Nature to speak and groan when affording words unto her sorrow he makes her wish our change and her deliverance 2. The Creature may be said earnestly to expect this glorious manifestation in two respects 1. In respect of that natural instinct which is in every creature forcibly inclining them to their first created perfection of which for the sin of man they are deprived which makes the creature restless till it doth attain to it This natural tendency to a better state is that which the Apostle calls hope and expectation groaning c. A learned man expresseth it by this similitude As the Needle in the Mariner's Compass hath a natural inclination to the North Pole from which if it be removed it shakes trembles and is in continual motion never resting till it cometh and be setled toward the North again So it is with the Creature Sin hath put the whole Creation out of order it cannot do that good for which God at first made the creatures therefore they hope wait groan are in pain and tâ—avel till they be set in order again and attain to their primitive and more glorious state and condition 2. They may be said to wait for this glorious Manifestation because the whole Creation continueth in that State and order wherein now it is by reason of Sin though subject to such infinite variations alterations corruptioâ—s and decays when the Apostle saith The Creature was made subject to vanity not willingly he thereby insinuateth that they are corrupted by Sin and when he addeth that the Creature it self shall also be delivered from the bondage of corruption he makes it evident that Jesus Christ will satisfie their desires and that he will restore to them what we by reason of our Sins have unjustly bereft them of for the corruption which they complain of is not that which they have received from nature but that which they have attracted from our Sin Musculus Muscul in Loc. on this place saith If we would but seriously consider and observe under what vanity and corruption the whole Creation laboureth we would admire that ever the World should continue Now the reason why they do so earnestly expect is because they would be fully serviceable to their Creatour they would be in such a state as may render them perfectly conducible to the glory of their Creatour it is their unhappiness and misery that Sin hath rendred them so much
must be swallowed up of life this corruptible must put on incorruption this mortal must put on immortality then and not before shall the surpassing glory of the Saints appear as Christ saith we must not put new wine into old bottles nor patch an old garment with a piece of new cloth thus Christ will not put the soul-ravishing joys of Heaven into these old bottles nor will he patch up these fading perishing Bodies with the glory of Angels Reas 5. That he might quicken their desires after their glory that our hearts may pant after those Water-brooks those Rivers of Pleasure that we may cry out with Monica the Mother of St. Augustine in her ravishing contemplation of Heaven volemus in Coelum volemus in Coelum let us fly let us fly into Heaven or as Austin himseâ—f fontem vitae sitio esurio I thirst I greedily long after the fountain of life CHAP. VII Sect. 1. ALbeit the unspeakable glory of Believers be for the present hidden yet in due time it shall be revealed Colos 3.4 When Christ who is our life shall appear then shall we also appear with him in glory Before Christ shall appear in the brightness of his glory we shall not but when the time of his appearing in glory shall come then shall all the Saints manifestly appear with him Quest Here it may be demanded What is the glory that shall be revealed Resp 1. The glory of God himself God will manifest and display his glory before them we shall see God as fully and clearly as we are capable by God's immediate communication of himself to us without any external means 1 Cor. 15.24 God will be all and in all that is God the Father Son Holy Ghost will then reign immediately over his Church by himself without any outward means and will fill his Church with his own light life love and glory It is a disputed case whether we shall see God with our bodily eyes it is answered that the Essence of God being purely spiritual cannot be seen with bodily eyes and God is styled by the Apostle absolutely invisible Again the Angels behold the glory of God and the Souls of the Saints now in Heaven see him but have not eyes therefore the sight of God is rather an act of the mind then of the Body intellectual knowledg not corporeal light But though we shall not with our eyes see the Divine Essence yet the Divine Essence will abundantly manifest it self in the Humane Nature of Christ now glorified to our eyes they shall see him God in him his Attributes in him in this life the Ordinances are a Glass to give us the sight of God in Heaven the Humane Nature of Christ is a Glass to give our bodily eyes the sight of God 2. The glory of Christ shall be revealed his glory as Head of the Church as Saviour of the Body to which he is united his glory as Judge of the World shall be revealed it is said of him that he shall appear in glory Colos 3.4 and that he shall come in his own glory and in the glory of his Father and in the glory of his holy Angels Luke 9.26 and his appearing to judge the World is called a glorious appearing Tit. 2.13 His first appearing was mean the second shall be glorious SECT II. THe Reasons that the appearing of Christ shall be glorious are these 1. Because God hath appointed Christ to judge the World therefore Christ will in the latter day appear gloriously whom God appointed to be the Saviour of the World him hath God appointed to judge the World John 5.22 Christ is God's Delegate to judge the World God will have his Judge to appear in glory Earthly Kings will have their itinerary Judges to appear in pomp and to judge Malefactors they appear both in terror and honour how do all the Gentry give their attendance how are they attended with Spear-men and the Trumpets sounding before them and are invested with Robes of honour Thus God will have his Judge of all the World to appear in glory upon his Tribunal and therefore chargeth all the Angels of Heaven to attend his glorious Majesty chargeth the Arch-angels to sound the Trump to awaken the sleepy Prisoners in the Grave the dark Prison of Death think ye what a glorious appearance it will be If Peter was amazed at Christ upon Mount Tabor when he saw but a glimpse of his glory at the Transfiguration what appearance will that be when Christ shall come in the brightness of his glory and all the Angels and Saints with him cloathed in brightness of glory 2. Because Christ will be glorious before those that did dishonour him Christ did appear to men in the form of a Servant then he was a despised a rejected Christ then was he crowned with a Crown of Thorns and had no better Sceptre then a Reed then was he a reviled a buffeted Christ the malicious Jews did most contumeliously spit on his face and every Sinner would contradict oppose and persecute him then was he a crucified Christ a Man of sorrows and of shame every one looked upon him as a despised Man none would own him for the Son of God yea the Jews did accuse him for Blasphemy for telling them that he was the Son of God therefore Christ will appear in glory one day to the horror and terror of these men that did thus blasphemously abuse him that was King of Kings that did reject him that came to save them that so Christ might be glorified before them and upon them in taking vengeance on their Souls and Bodies then those that did mock at him put a Crown of Thorns on his head a Reed in his hand shall see he was Heir of a better Crown then the Crowns of the greatest Kings and Emperors then they that did contumeliously spit upon and buffet him in scorn shall see they did this to one whom the Angels reverence he will make Kings to throw down their Crowns and Scepters to his feet then those that scorned and despised him shall see that verily he is the Son of God 3. Because glory is terrible the more glorious Christ appears at the last day the more terror will be upon the wicked therefore the glorious appearing of Christ to judge the World is called the terror of the Lord 2 Cor. 6.11 If the sight of one Angel in glory be terrible what will the sight of Christ be who will appear ten thousand times more glorious then all the Angels be if godly men that had good consciences were so horribly affrighted at the appearance of an Angel in lesser glory how will wicked men that have accusing consciences be afraid at the beholding Christ's glorious appearance if holy men were so amazed at good tidings because brought to them by a glorious Messenger how will wicked men be amazed to hear the sentence of condemnation pronounced against them by the Lord of glory To see God in Christ is the
great glory when you shall see him with trumpets sounding before him and see him with his glorious train with all his glorious Angels as himself speaks Matth. 16.27 to see him sitting upon his Throne of Majesty and the World round about him his Friends the Sheep on his right hand the Goats his Enemies on his left hand what a sight will this be especially if you have then so much interest in Christ as to be placed among the Sheep at his right hand how will it affect you when he shall be always in your eye and never out of your sight If the Queen of Sheba was so stricken with amazement when she beheld the glory of Solomon that there was no more spirit in her 1 Kings 10.5 how will all the Saints be filled with admiration when they shall behold the glory of Christ how did that astonished Queen bless the Attendants of Solomon Happy are thy Men happy are these thy Servants that stand continually before thee and hear thy wisdom Alas what happiness is this in regard of the Angels and Saints who stand continually in the presence of Christ in whose presence there is fulness of joy fulness of glory was it such an happiness to hear the wisdom of Solomon what a transcendent happiness is it then to hear the wisdom of Christ who is greater then Solomon I conceive that the glory which three of Christ's Disciples saw upon the holy Mount was but a glimpse of that fulness of glory wherewith he is now silled in Heaven yet that little drop was so affecting that Peter cried out Master it is good for us to be here He was so ravished with extraordinary joy conceived at the heavenly vision that he even lost and forgat himself and wist not what they said Luke 9.33 34. but being overjoyed it appears his wish was inconsiderate and his counsel rash and unadvised Let us build three Tabernacles one for Thee another for Moses another for Elias for these Reasons 1. Because he thought earthly Tabernacles fit habitations for heavenly Bodies 2. Because he conceived not aright of the end of the vision viz. to comfort them in letting them to see as in a glass what Christ's glory and their glory should be which he would have had continued when it must of necessity be intermitted for had Christ continued in this estate he could not have suffered and so our salvation had not been accomplished But while Peter was thus speaking behold a bright Cloud overshadowed them and they feared when they were entering into the Cloud had not this Cloud somewhat abated the glory of the Apparition it had not been possible for these Disciples in the state of mortality to have beheld the countenance of their Master Now if Christ in his Transfiguration while he was on Mount Tabor was so delightful to behold when his Humanity appeared in a glorious form only but for a short time how pleasant will the sight of him be to the godly when they shall see him by perfect vision and enjoy him by full fruition With abundant satisfaction shall the Saints behold the face of Christ in fulness of glory Oh how will it ravish their hearts when they shall see him who gave himself for them who loved them and washed their sins in his blood who being the Prince and Captain of our salvation was content to be perfected by sufferings that he might bring them into glory when they shall see him who died for them and rose again for their justification ascended up into Heaven took possession thereof and prepared a place for them and came again and took them to himself they shall then be even transported with joy to behold their Saviour whom they loved so dearly all their lives but never had the happiness to see before for whose appearance they longed thirsted sighed prayed Come Lord Jesus Oh how will their hearts melt toward him think you when they shall see him Oh this is he that died for me that shed his precious blood for me they will then look thorow him if it were possible and then to think they shall always see him and enjoy him and never be divided from him any more they will then be even ravished into an extasie of joy their sight of him shall be laeta familiaris perpetua joyful familiar and perpetual which is a special part of the beatitude peculiar to the Saints from which the Wicked are excluded Oh happy yea thrice happy are those eyes which shall see the face of Christ whom they shall love perfectly and of whom they are infinitely and eternally beloved What a ravishing sight will it be to behold that Body which was so foully disfigured upon the Cross for our sakes It shall be undoubtedly as St. Bernard saith a thing full of all sweetness and delight when men shall there see and behold a Man the Creator of men and Lord of all things created We are wont to esteem it a singular great honour to our Family to see one of our Kindred advanced to a Crown or dignified with some Princely honour but how far greater honour shall this be to us to see that Lord who is our God our near Kinsman of our flesh and blood sitting at the right hand of God the Father and made King both of Heaven and Earth And if the Members do account that an honour to them which is done to their Head by reason of that strict union that is between the Head and its Members what else shall it be but that every faithful Christian shall account the glory of Jesus Christ their Head as their peculiar glory How should the consideration hereof make every one of us cry out O my dearest Saviour and blessed Redeemer when shall this joyful day come Oh when shall I appear before thy face and be ravished by beholding thy excellent beauty when shall I see that countenance of thine which the Angels are desirous to behold How true concerning the things of the World is that which Solomon saith the eye is not satisfied with seeing Eccles 1.8 and it is as true that in Heaven the eye shall be fully satisfied but not satiated at all with seeing they shall see such glory that they shall desire no greater If Philip on Earth said to Christ Shew us the Father and it shall suffice how much more when we shall see the King of Kings in his glory shall glorified Saints say We have enough Satis Domine satis they shall desire no greater glory yet never be weary of seeing SECT VIII 3. HEreunto I may also add that blessed and glorious spectacle of the general Assembly and Church of the first-born whose names are written in Heaven those many thousands of Patriarchs and Saints of the old and new World Prophets of the Old Testament Apostles of the New Martyrs faithful Preachers and sincere Professors of the Gospel Enoch Noah Abraham Isaac Jacob Moses Samuel David Daniel Joh Peter Paul the great Doctor of
graciously merciful and that none hath cause to complain of God and that the fundamental cause of this various administration with Nations and Persons is the holy and soveraign will of God who hath mercy on whom he will and whom he will he hardeneth This is the depth without a bottom that St. Paul speaks of But in Heaven the Saints shall be filled with the knowledg of these mysteries the bosome of God being opened to their understandings What are the events that have hapned in the World or in the Church but the effects or consequents of those decrees which have been everlastingly in the mind of God Now if the Saints in Heaven shall perfectly see God then nothing of God shall be hid from them which may make up their compleat happiness they shall then clearly understand the mysteries of justification and glorification and all the deep things of God all the mysteries of the holy Scriptures all the Prophecies all the Figures Types and Symbolical shadows all the mystical Senses all these things they believed here either expresly or implicitely but the reward of faith is vision and clear knowledg The same doth St. Augustine insinuate saying August de Civit. Dei cap. 21. What shall we see in Heaven but God and all those things which now believing we see not CHAP. XXI MOreover the Saints shall see and know that innumerable company of Angels their natures each of their persons in particular As the Angels know every Elect person because it is their work to gather the Elect from all the corners of the Earth and to seperate them from the wicked Matth. 13.41 so the glorified Saints shall know the holy Angels whom the Lord sent forth to minister for them whom the Lord appointed for their guard while they were upon Earth who encamped round about them while they were encompassed with so many dangers Some Divines are of opinion that the number of the Angels is so great that they exceed without comparison all corporal and material things in the Earth and like as the greatness of the Heavens exceedeth the greatness of the Earth without any proportion even so doth the multitude of the glorious Spirits exceed the multitude of all corporal and material things that are in the World with the like advantage and proportion Now what thing can be imagined more wonderful then this Again if every one of the Angels yea though it be the least Angel among them all be more beautiful and goodly to behold then all this visible World what a glorious sight shall it be then to see such a number of beautiful Angels to see the perfections and offices that every one hath in that high and glorious City there do the Angels go as it were in Embassages are exercised in their Ministry there the Principalities and Thrones triumph there do the Cherubims give light the Seraphims burn with fervent love All of that heavenly Court are perpetually singing Praises and Hallelujahs to God Almighty and to the Lamb that sits on the Throne for ever Oh what honour is this which God will do to his Children hereafter when he shall exalt them to so high a dignity as to place them among the Angels in Heaven and make them like unto the Angels of God CHAP. XXII SECT I. Of the Saints mutual knowledg of each other in Heaven FInally the Saints shall know each other the Patriarchs Prophets Apostles Martyrs and People of God in all Ages and Nations the Saints shall behold numberless hosts and troops of glorified Pieces redeemed Saints in that highest Orb and Region of glory there they shall behold the general Assembly and Church of the first-born whose names are now written in Heaven Heb. 12.23 immediately illuminated studying preaching and praising Christ for evermore There you shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God saith our Saviour Luke 13.28 It was propounded as a doubt to Martin Luther Chemnit harmon evang cap. 87. a little before his Death-bed Whether glorified Saints should have mutual knowledg of each other he thus resolved his Friends that as Adam knew his Wife in Paradise when she was first presented to him and as St. Peter ravished with a heavenly vision at the Transfiguration of Christ Matth. 17.4 took notice of Moses and Elias when as Tertullian saith he never saw so much as any of their Pictures Tertul. contr Marcion lib. 4. the Law prohibiting such things to the Jews if in this short taste of glory he and the other two Disciples with him had a knowledg of these glorified Saints then doubtless when the Saints shall enjoy fulness of glory they shall have a clearer knowledg of each other As we think it reasonable to conclude the Soul to be immortal because it desireth to be so before it be enflamed by any studied notions and apprehensions of eternity so with equal probability we may prefigure and delineate some parts or shadows of our future happiness being guided by those innate and universal propensions which encline every Soul to desire and wish the same thing Among those transcendent desires which issue from our natures this is one that those acquaintances which were virtuously begun on Earth may be renewed and perfected in Heaven This desire was once of so great authority that former ages had respect unto it for when they found it easier to overcome all other terrors of death then that one of an everlasting absence from a Friend they were careful to chear a departing Soul by assuring it that the happiness of the other World next to the contemplation of the Divine nature consisted in the gaining of new and the indissoluble recovery of old acquaintance What they made a part of their happiness we admit but as an appendix to ours and as we think it not safe to joyn any Creature unto God to make up the object of our happiness so we believe it would derogate from the glory of his goodness if particular Souls like so many divided channels should have their own banks full but yet be debarred from all commerce and mutual knowledg of each others blessedness Our Creed moreover calls upon us to believe a communion of Saints which if it be a matter of our faith here it must be an object of our knowledg hereafter if we must believe that there are some who sincerely communicate with us in the faith in this life then we shall hereafter clearly know who were our fellow-members in that communion and as faith it self shall be done away by evidence so shall that communion which is here by faith be hereafter perfected by that communion which shall be by vision Those who have laboured to find out the most intimate and peculiar properties of the humane nature do affirm that it was made and fashioned for Society Now as Divines use to say That Christ came not to abolish but to perfect the Law so may we pronounce of our blessedness in