CHAP. I.
Wherin is declared the knowledge of this Eternall Heauen, to bee both delectable and necessarie vnto a Christian.

IF some men so affect the notion of far re­mote Nations, the view of wel fortified Townes, and strong compacted Castles, and some to sayle the [Page 2]tempestuous seas, though with perill of their liues: who can ac­count the Heauenly world, and the sacred Citie of I [...]houahs ha­bitation, the most spatious man­sions of the blessed Angels, and the most delectable Paradise of Gods Elect to bee vnworthy the notion, intelligence, or contemplation of a Christi­an; there is our true Coun­trey and home, whereunto we shall bee transported, and as into a newe Colony bee tran­slated, after the tedious pilgri­mage and peregrination of this our life is consummate. Heere perpetuall shipwrack, exile, war, and all kind of calamities must be endured: But there is a quiet hauen, there is a Sanctuary, there is a stately citie, where we shall be secure from all hurt, and free from all encombrances. [Page 3]There no more shall wee want the beams of the Sun, or Moon, or any other Starres, God him­selfe shining in his lustre and in­finite glory, shall make vs glister with his admirable rayes: so that wee shall in splendor equa­lize the starres: No more shall we there see in a glasse, nor rid­dle, but wee shall behold God face to face; there wee ioyntly commixe with them, both glad and ioyfull, we shall behold the bright companies of Angels; there shall wee view the radiant assemblies of sacred Patriarkes, Prophets, and Apostles; there shall wee obserue the infinite number of Crownes, of ioyfull and tryumphant Martyrs, and Saints; to conclude, here shal be no more sorrow, wailings, trou­ble, wrath, or death; continually and in euery place perfect wis­dome [Page 4]shal accompany vs, mirth, glory, beautie, and immortality. O happy and glorious compa­ny! O holy banquet! O desire­able feasts! where is no anxiety, where is wisdome without ig­norance, memory without ob­liuion, vnderstanding without errour, and reason resplendent without darknesse: O blessed are they that dwell there, and sing praises to God for euer.

Do [...]h it not, I pray, much con­cerne vs to know which it is, and what manner of Countrey it is, wherein wee euer hereafter shall liue with Christ and all the Saints, not one or two yeare but for all eternitie? I thinke there is none so sottish in world­ly affaires, who if he were to de­part out of any one country in­to another, would not desire to know before hand the manner, [Page 5]temper, scituation, bounds, the nature and condition of the In­habitants of that place whither he is resolued to remoue. And art thou, O man, so d [...]ll and in­sensible in heauenly things, that albeit euery moment thou art a harnessing and going to that e­uerlasting place, yet hast not a desire as trauellers vse, to fore-conceiue the place? Attend what Gods word admonisheth thee, Phil. 3.20. Our conuersation is in heauen, from whence also wee expect our Sauiour the [...]ord Iesus And againe, If you then bee risen with Christ, seeke those things which are aboue, where Christ sit­teth at the right hand of God. S [...] your affections on things aboue, and not on things below on earth. Goe to then, whilest we trauell in this mortall race, set wee all our study to learne & foreknow [Page 6]which it is, and what manner of immortall Countrey which we shall enioy for euer, and ponder wee with our selues seriously, with what wing [...]s wee once eleuated out of the ruinous prison of this life, wee may take our flight to that Life e­ternall.

CHAP. II.
That the Oracles of the Sacred Scriptures are the only meanes whereby we attaine vnto the no­tion of the highest Heauens.

WEll, now let vs view what helps there are which may eleuate vs vp vnto the top of this Heauen, that we may search out and know the nature of it. Thou art too weake, and all thy wings are cut off wherwith thou wert wont to climbe vnto the Celestiall altitude; thy Geome­try and Arithmetique will not auaile thee, thy Perspectiue skill will not profit, thy obseruations will not helpe; and why so? the Heauen of heauers is not conteined by sense, the originall of humane science, nor subiect [Page 8]to reason, as by secondarie meanes: nor is it graunted vnto vs to pierce into the knowledge hereof by the light of Nature. If you enquire of the Philo [...]o­phers concerning it, it will bee to as much end, as if you ta [...]ke to a dead man. Plinie, the most painefull Incumbent in Natures secrets, was in despaire of euer knowing it, when hee saith, To search out any locall place, be­yond, or aboue this visible world, neither doth it appertain vnto the world, nor can any coniecture of mens minds con­ceive it. And Aristotle himselfe the Prince of Philosophers was inscient of this Heauen, euen when he held, That there was no Body, no place without, of further then the Sideriall Skie. If you question Cicoro of this Heauen, hee will send you to [Page 9]the Milke white circle in Scipios Dreame of the Starry Heauen Others, will send you to the Fortunate Ilands, and to I know not what fields of Elyseo [...]; and no wonder, when as the eye hath not seene, nor care heard, nor hath it entred into Mans heart, the things that God hath prepared for them that loue him. How then may we ascend vnto the knowledge thereof? Loe, the holy Scriptures lead vnto it. Hence mayest thou learne in a copious manner, e­uen from Gods Word, as much as can bee knowen, and as much as concerneth thee to vnder­stand, concerning this great Mysterie. But thou shalt vnder stand euery circumstance more fully, when thou shalt atriue thi­ther, and see God face to face. To shut vp all, now wee see [Page 10]through a glasse darkely, then face to face; now knowe wee in part, then shall wee know, euen as wee are knowen. Let vs therefore for a while vse the Glasse of the Scriptures, vn­till after this life, we may both see and enioy it in the perfection thereof.

CHAP. III.
Wherein the diuers Names of this most supreame Heauen, are reci­ted and explayned.

BVt before wee relate further, what this Heauen is, it will bee worthy our labour to lay downe and weigh the se­uerall appellations thereunto at­tributed, in & by the Scriptures; and of these some are proper, and some are assigned vnto it by a comparatiue similitude there­of to other things. Of the first kind are these; The third heauen, 1. Cor. 12.2. And the heauen of hea­uens, 1. Kings 8.27. First, it is no­minated the third heauen, in re­spect of the two inferiour and lower heauens, the ayerie and [Page 12]starry firmaments, aboue both which it is highly exalted, as is extant, Chap. 2. Next, it is named the heauen of heauens, in regard of the sublimitie thereof; be­cause it is raysed aboue all other Heauens, which is well extant in the Etymology of the word, as shall be further noted hereaf­ter; But after a figuratine speech and after a similitude drawne from lower things, it hath these names; First, it is called a house, Iohn 14.1. also a dwelling place, Psal. 2.4. and throne of God, Esa. [...]6.1. because God doth more e­specially dwell therein, as in his Court and prime Citie of resi­dence. What then say you, can God who is infinite and immea­surable bee comprehended and inclosed in Heauen? By no means: for (as Salomon saith Be­hold, the heauen of heauens cannot [Page 13] [...]ntaine thee, how much lesse this [...]ouse that I haue builded, 1. Kings [...].27. and Dauid confesseth the [...]me when he saith, Whither shal [...]goe from thy spirit, or whither [...]all I flye from thy presence? If I [...]scend vp into heauen, loe thou art [...]here, or into hell, thou art there al­ [...] Psal. 139.7, 8. The same thing [...] some measure was also know­ [...] to the Philosophers. lambi­ [...]s saith, He is present sudden­ [...] wheresoeuer it pleaseth him, [...] incorporeall subsistence hath [...]othing of force any where to [...]nder it; and much more the di­ [...]ne nature cannot bee so detai­ [...]ed by any circumscripture of [...]lace, that it should not bee e­ [...]ery where. And Porphyrius [...]eakes excellently to the same [...]rpose, That that hath a body [...]nes not whither it will, by a [...]call condition and estate, for a [Page 14]place standes together with a heape. Nor againe is it with­held in corporeall bounds; for that which in some kind lyes in a heape, may bee forced into a narrow place, and may be a lo­call condition be changed: but what is compact and free from accumulatiue magnitude, this cannot bee contained of those things which are accumulatiue, and exists from all locall mo­tion.

Therefore God is not inclu­ded in any bound or place, but is wholly within and without all things, no where shut in or out; solely containing all things, yet contayned of none. Neither is hee therefore commixt in crea­ted substances; but he is wholly in euery thing, and yet wholly in himselfe, as saith Instin Mar­tyr, which is more fully confir­med [Page 15]and explayned in these words, Epist. [...]7. Ad Dardanum; God is euery where wholly in himselfe. How, euery where in himselfe? Euery where, because [...] hee is absent in no place, but [...]holly in himselfe, because he [...] not contayned in those things [...] which he is present, as if hee would not be without them. But that the Scripture often times [...]ttributeth vnto GOD, who is [...]measurable Infinite, as it were [...]finite habitation; as where it is sayd, The [...]ord hath prepared his Throne in the heauen, Psal. 103.19. and hee sitteth in the heauen, Psal. [...].4. It is done for these causes e­specially: First, because God hath made choyce of this high­ [...]t heauen as his chiefe Seat and [...]gall throne for his Maiestie; out of which notwithstanding hee is present to all, sees all, and [Page 16]mightily and wisely gouerneth all things; Who is like to the Lord our God, who dwelleth on high, and humbleth himselfe to viewe the things that are in heauen, in earth, and in euery place, Psalm. 113.5, 6. And hence it is, that wee pray not, Our Father which art euery where, albeit that bee true, but, Our Father which art in heauen. Secondly, because God doeth without all meanes of temporal life, manifest in Heauen him­selfe, & his eternall good things to the blessed societie of Angels and men, and there doth affoord himselfe more fully to be enioy­ed and knowne, yea there hee is all in all, 1. Cor 15.28. For exam­ple, The soule of man although it bee spread through the whole body, yet is sayd chiefly to re­side in the braine, as in her prime receptacle; because that sitting [Page 17]here as in her Palace, shee doth [...]ect her speciall functions, the [...]se and motion, to which the [...]newes, arteries, and veynes are [...]eruitours, and performe the [...]nction of Embassadours, and [...]ttendants, to the well orde­ring of all other parts of the bo­dy; in a like manner conceaue God, as of the mindes vniuersa­ [...]ties: whence Augustine in his Questions of the Trinitie, If God bee in euery place totally, why is hee sayd to dwell in the [...]eauen more th [...]n in the earth? Because the knowledge of the Diuinitie is greater in the holy Angels, and in the Soules of the Saints, when they are with God in heauen, then being on the earth; for as in this mortall body, some more vnderstand the Diuinitie, some lesse: so God is sayd more to bee in heauen, [Page 18]then in earth; because there his substance is more fully vnder­stood of the heauenly Inhabi­tants, then of the earthly Regi­on. Lastly, because God would withdraw the mindes of his E­lect from the things of this life, and eleuate their minds and co­gitations vnto that Kingdome prepared for them from the be­ginning of the world, in which he now sitteth at the right hand of Maiestie, viz. God and man, continually making intercession for them to the Father: where­vpon, with good reason Saint Paul exhorteth vs, that we should seeke after heauenly things, where Christ sitteth at the right hand of God, Coloss. [...].1, 2. And hence it is, that when Christ and all ho­ly ones pray, they lifted vp their hands towards heauen, because there is the glorious dwelling [Page 19]place of God. The other ap­pellation of the highest heauen, is Tropicall, and Heauen by a figuratiue speech, is called Para­dise; and this tearme is devi­ued from the Caldean word, Pardes, whence the Grecian de­riueth the word [...], or Paradise, which properly signi­fieth a greene plot, an Orchard, or Garden, bearing fruit, or set with fruit-bearing trees, delec­table to man, as Cant. 4.12. a Pa­radise of Pomegranats; and in olde time the Grecians vsed to call those [...], which now the multitude call Fish-ponds: But more especially Paradise doth signifie [...], that most pleasand Garden, wherein our first Parents were placed by God; in which Garden being planted by God in the Country of Eden, was a piece of ground [Page 20]lying neere to Babylonia Stura­nitida, or rather Edenitida, not farre from Mesopotamia, wa­tred about with the Riuer Ti­gris, and other fruitfull Brooks; and heereupon is the name of paradise often vsed in relating the Heauen of the blessed, as Luke 23.43. This day shalt thou be with mee in Paradise: But that you should not thinke that Christ speaks here of the earth­ly Paradise, which long before was quite ruined, for that most wofull fall of our first parents, as Ierusalem and Sion were, marke what Sain Paul sheweth you. Hee was rapt vp into the third Heauen, which hee after calleth Paradise: whence may be gathered, that the Heauen of the blessed, and the heauenly Pa­radise were all one to him; and in this sense it seemes to bee ta­ken [Page 21]by that old King Zoroastres, he hauing some insight into this Heauen, where he saith, Because the Soule being the bright fire of the Father, and of an immor­tall subsistence, and the mistresse of life, seekes Paradise. Third­ly, this Heauen by a Metaphor, is called Abrahams bosome: for as children returning home from their Schoole-taxes at night, are as it were closed in their fathers bosome: so we al­so, who in this life are the sonns of Abraham, who is called the father of all beleeuers, are ga­thered together into a most se­cure Hauen, and as it were the bosome of Abraham; that is to say, into a place prouided for A­braham and his elect children, expecting that ful glory of bles­sednes which will follow in the last day of Iudgement, in which [Page 22]we shall be crowned in most ab­solute manner, with all ioy, glo­ry, and immortalitie after this lifes dissolution. Moreouer, it is sometime called the heauenly Ierusalem, and the Citie of the liuing God, and Sion, the hea­uenly Canaan, and by other names of this kinde, conducing to the nature of this heauen of the blessed. But hauing suf­ficiently sayd of the names, I haste to the distinction, and definition.

CHAP. IIII.
The Definition of the highest Hea­uen, and the Analysis thereof.

THE Heauen of the Blessed, is the highest expansion, the house of God, and of bles­sed Angels and Men. All the numbers of this Definition are partly declared aboue; the rest shall hereafter bee more at large explayned: which that we may doe, these sixe things are briefly to be handled in a Methodicall order:

• 1. Whether there be any Heauen of the Blessed?
• 2. Whether it were created, or not?
• 3. At what time it was created?
• 4. Whether it bee Corporeall, or [Page 24]Incorporeall?
• 5. Where it is, and in what place?
• 6. What kinde of Heauen it is, and how great?

First, no man will doubt whe­ther there be any Heauen of the blessed or not: who hath been neuer so little conuersant in the holy Scriptures; for there are so many testimonies thereof, that no man without great stupiditie and senselesnesse can deny it, of which kind these are plaine, Psa. 103.19. God hath prepared his Seat in the heauens, and his Kingdome is aboue all kingdomes. Psal. 68.34. Hee sitteth in the Heauen of Hea­uens. Psal. 115.16. The Heauen of Heauens are the Lordes. And Christ himselfe saith, Iohn 14.2. In my fathers house are many man­sions. I goe to prouide you a place, and where I shall prouide you a [Page 25]place, I will returne and take you [...]i [...]h me, that you may also be where [...]am; and that wee may carry our solues as free Denizens of heauen, from whence wee expect our Saui­our, Phil. 3.20. Hence then I re­ [...]e those, who being damna­ [...]ly conceited, deny this heauen [...] the blessed. If the heauen of [...]e blessed be the Seat & House. If God, wherein hee dwelleth; [...]d if it bee the place in which Christ God and Man doeth a­ [...]de; and if it bee the Mansion [...]ce wherein we shall perpetu­ [...]lly dwell with Christ, certain­ly it must necessarily follow to bee something: but wee haue [...]ooned the Maior by alleadge­ments both of Scriptures, and Authorities; therefore also the [...]imor by infallible consequence must follow.

Secondly, there is a very [Page 26]great controuersie amongst ve­ry profound Schollers, whether this Heauen were created or not. Some say, it is a voyd, or intricate place, an emptie space, euerlasting, immeasurable, spiri­tuall, and all ouer-spread with most radiant beames of the De­itie, and that it is a certaine im­mense light, shining foorth of God himselfe, in which God was from euerlasting, according to that saying, 1. Tim. 6.15. God dwelleth in that light which can­not be approached. Of the same minde was Augustine, Stenchus, the Bishop, and some others, as Zanchius relates in his first book and fourth Chapter, De Operib. Dei: But on the contrary, o­thers, and that more truly, haue thought, that this heauen was sometime made by God, and they more correspond to the [Page 27]Scripture: for whatsoeuer is in [...]lature vncreate, it is needfull [...]hat the same be infinite and im­measurable; for euery creature [...] of a finite constitution, God [...]ely is vnmeasurable and infi­ [...]te. But who will call the hea­ [...]n immense or infinite as God him selfe? when the Scrip­ture makes an eloquent diffe­ [...]ce betwixt God the maker of heauen and earth, and his [...]t or throne, viz. the heauen, [...]after more fully in the ensu­ [...]ng Chapter shall appeare. Let them then confesse the Heauen [...] be made by him; and who is [...] impudent that dare, contrary [...] the apparent truth of the Scriptures, deny the whole hea­ [...]n to be made by God? when [...] the Porch, or prime entry in­ [...] the Bible he may finde, Gene. [...]. In the beginning, God created [Page 29]the Heauen, and the Earth. Hea­uen in that place, euen in that tearme, comprehending in it the whole expansion resident aboue the earth, and in which the highest heauens is comprehen­ded, and must needs follow, that also to be formed of God in the beginning; yea and God also is nominated manifestly to be the former of this heauen. It is said, Hebr 11.9, 10. By faith stayed A­braham as in a strange land, in the land of promise, hee stayed in the Tabernacles with Isaac and Iacob, coheyres in the same promise: for hee expected that sure founded Ci­tie, whose former and maker was God. What Citie, I pray you, expected hee? Was it not the heauenly Hierusalem, the hea­uen of the blessed, of the which the same Abraham afterwards intreats in Chap. 12.22. which [Page 29] [...]one but the King of all Kings God himselfe, hath founded [...]d builded most artificially. It [...]hooueth thee then to confesse [...]nd credit this Heauen celestiall [...]ometime to be builded by God [...]imselfe, and him onely.

Thirdly, it cannot easily bee [...]ollected out of the holy Scrip­ [...]res, when this heauen was cre­ [...]ted, but it is probable, on the [...]s;t day, together with the Star­ [...] Firmament, since there is no [...]ntion of the creation there­of in the workes of the other dayes: of which mind are ma­ [...]y both ancient, and later W [...]i­ [...]ers. Lactant. Lib. 2. diu. inst. ca. 1. [...]irst of all, God made heauen, [...]nd founded it on high, because [...] should bee the seate of God himselfe the Builder, and then [...]ee framed the earth, and set it [...]der heauen, which man and [Page 30]all kinds of beasts should inha­bite. And Danaus on the Phi­siques, Tract. 4. cap. 12. The high­est heauen was made on the first day; but it consisteth not on the two Elements, but of a certaine third more simple Essence. And here for our breuitie sake in an apparent cause, cease I to induce any more testimonies at all to prooue it.

Fourthly, we are now to con­sider, whether this heauen be of a Corporeall, or Incorporeall substance and nature, locall, or voyd of place totally. Wee af­firme it to be corporeall, since a corporeall nature cannot sub­sist but in a corporeall subiect, and a proportion must needes exist betwixt the place, and the thing placed, Zanch. Lib. 1. cap. 4. Of the workes of God. The hu­mane nature of Christ, and of [Page 31] [...]ery person elect, which must abide in this heauen, is of a cor­porall nature; it is necessary therefore the heauen so to bee [...]lso: for a body is contained in [...] body. Therefore Actes 3. the [...]eauen is sayd to containe in it [...]e body of Christ: but sayest [...]hou, those bodies are glorious [...]d spirituall, as the Apostle ad­ [...]onisheth vs, when he saith, It is [...]en a liuing Body, but shall rise [...]gaine a spirituall, 1. Corint. 15.44. and therfore they haue no need of any corporall place. I an­ [...]were, Glorious bodies cease [...]ot to be Physical and Natural, [...]t they cease to be mortall and [...]orruptible; that is, they retaine [...]nd keepe their naturall and es­ [...]tiall properties: and there­ [...]ore Iob saith, Chap. 19.20. The [...]ne that I am, and no other [...]ll I bee seene, and the same [Page 32]eyes shall bee beheld also after that wormes haue eaten that body of mine, when I arise a­gaine, then I shall see God in my flesh. But our bodies doe leaue off accidentall matters, as frail­ties, and sundry passions; glory therefore is not a destroyer, but a perfecter of Nature, not anni­hilating, but exalting it. But whereas the Apostle saith, That the Body shall arise spirituall, that must not be vnderstood of the substance, but of the quali­ties, namely, of the spirituall e­state and condition of man af­ter the Resurrection, which is plaine out of the very Text, where he saith, 1 Cor. 15.42, 43, 44. Our Body is somed in corruption, but is raysed in glory, and incor­ruptible, it is sowed base, but raised glorious, it is sowed weake, but it is raysed strong, it is [...]s;owed mortall, [Page 33] [...] it is raysed spirituall. The [...]he body shall arise, yet en­ [...]owed with certaine contrary qualities; for that which before [...]s mortall, shall bee made im­ [...]ortall; what was foule and dis­ [...]nourable, shall bee made glo­ [...]ious and bright; what was [...]eake, shall bee inuested with [...]rueilous valour and egregi­ [...]s prowesse; that that was be­ [...]ee subiect vnto diuers functi­ [...]ns and passions, as Nourish­ [...]ent, Generation, Sleepe, Wea­ [...]somnesse, Diseases, Griefes, [...]c. shall hereafter haue full im­ [...]unitie from all these. Paul therefore opposeth not two na­ [...]res, or bodies different, the Corporall and the Spiritual, but the various qualities of one and the same bodies amongst them­ [...]elues. Therefore since that the glorious bodies differ not from [Page 34]the naturall, so farre as their substance, that is, their essentiall qualities ortiue; to wit, the man­ner and the forme: but in re­spect of some peculiar qualities, they bee not meerely spirits, but spirituall bodies, which cannot subsist or stand with a bodily place. And moreouer, the iudg­ment of all ancient and modern Writers concurre with this opi­nion, concerning the highest heauen; as Damascen li. 2. saith, That this heauen containeth all heauenly natures, God only ex­cepted: whereupon it must ne­cessarily bee a finite and corpo­reall substance. And Zanchius in his Lib. 1. Chap. 4. de Oper. Dei, saith, I call not that heauen of the blessed, a substance totally incorporeall, since that I per­ceiue it not to bee a spirituall thing, as are the soules and spi­rits [Page 35]of Angels, for our bodies shall abide in it: but then ought there to be some proportion and conueniency betwixt the place, and the thing placed, which ve­ [...]ly cannot bee betwixt a body placed, and a place meerely in­corporeall: nor doe I simply call it a corporall substance for difference sake, &c. I conceaue then this Heauen to bee such a body, that it may be called spi­rituall. And so Danaeus: That highest heauen which was crea­ [...]ed on the first day, is a most ex­cellent work of God, as no man will deny; and by and by, Al­though it was created with the [...]rth, yet it had matter seperate from it by Gods wonderfull power, and that not on the fifth, as Aristotle saith, but the thrid, euely differing in nature from the water, and the earth, not be­ing [Page 36]subiect to those mutations. These things vnderstood and graunted, one may easily con­ceaue, whether the heauen me­rit to be called locall, or illocall; for if it bee corporall, why is it not also nominated locall? It is therefore called, The place of the blessed, the Bosome of A­braham, and the Citie of super­nall Ierusalem: and if Hell be a place as it is said, Luke 16.28. why also is not the place of the bles­sed locall? But thou wilt say, Aristotle acknowledged no place beyond the Starry heauen, nor yet any body. Well, bee it so: but on the contrary, Christ af­firmes there to bee both place and bodies, when he saith, I shall goe and get you a place, and when I haue prouided it; I will come a­gaine and take you to mee, that where I am, there may yee be also, [Page 37]Iohn 14.2. Now leaue I it to your choice, to giue credit to Christ, who is the truth comming forth of this supreame Heauen, or ra­ther to an Aristotelean Ethicke, prophane and ignorant of these mysteries.

Fiftly, but now where, and in what place this Heauen is, it is further to be considered of vs: Wee doe affirme, as the Scrip­tures euery where affirme also, [...] to be exalted aboue both the other heauens fore mentioned: for in that very place is the hea­uen of the blessed Saints, where the feat and habitation of God [...], and where the blessed Angels haue residence with him; euen there the very Elect, together with the blessed Angels ioyntly enioy eternall life. For Christ him selfe questionlesse nomina­ [...]d Paradise a place of the bles­sed. [Page 38]when he saith, This day shalt thou be with mee in Paradise; that is, as Saint Paul interprets it, in the third heauen; yea Christ affirmes, Hee hath in his Fathers house many mansions prepared for his holy ones. Then certain­ly, the Seat of God, and of the blessed societie of Angels and men, is in the highest aboue both the other heauens: for, The hea­uen of heauens is the Lords, the earth hee assigned to the sonnes of men, as the Psalmist saith; this terme heauen of heauens, in the Hebrew phrase signifieth, the most Sublime and Supreame Center, in like manner as these termes, God of Gods, Lord of Lords, and King of Kings, are accepted for the highest & most eminent God, Lord, and King. This note is also the holy An­gels Halelluiah, Glory to God in [Page 39]the highest, and peace on earth. Where he punctually distingui­sheth betwixt the earth, and the Lords most holy mansions. And againe, in Deut. 4.39. God is aboue in Heauen: and Psal. 113.4. Ieho­vah is eleuated farre aboue all Na­tions, aboue all Heauens is his glo­ry; who can equallize our God Ie­ [...]nah, who inhabiteth in the high­est?

Also the seate of Angels and blessed Saints, is said to be in the same heauen; for the Angels continually see the face of the Father which is in heauen: and Paul sayth, Our conuersation is in heauen: In which heauen? In these he addeth, whence wee ex­pect our Sauiour, into which him­selfe is already ascended. The hea­uen therefore of the blessed is planted by God farre aboue all other heauens in the highest al­titude. [Page 40]Againe, hence it follow­eth, the heauen of the blessed to bee there, whither Christ him­selfe is ascended in his owne bo­dy: for Christ hath made re­gresse vnto his Father, whence he went out, whose seat is in the kingdome of the blessed, as is cleare in that of Iohn 7.33. Yet a little while am I with you, and af­ter retyre vnto him who sent mee: and againe, Iohn 16.28. I went out from my Father into the world: and againe, I leaue the world, and retyre vnto my Father. And Christ is substantially ascended aboue those visible heauens, to wit, the ayerie and starry firma­ments, as Ephes. 4.10. He that de­scended, is the same who ascended aboue all heauens, that hee might accomplish all things: Hebr. 4.14. hee is sayd, to haue pierced the heauens: and Hebr. 7.26. hee is [Page 41]exalted aboue all heauens: and a­gaine, Hebr. 1.3, 4. and Ephes. 1.20. Hee is sayd to sit at the right hand of God in the highest Heauens: and as sayth Augustine, Christ eleuated his body to heauen, he abstracted not his Maiestie yet from the earth, according to his corporall and carnall presence, which the word assumed, hee is ascended into the heauen, hee is not heere; there hee sits at the [...]ight hand of his Father, and [...]t he is heere also, for his ma­iesticall presence retyred not. And Cyrill on Iohn is consonant [...]eereto, No man doubts when Chirst ascended to the heauens, albeit he was heere by his virtu­all presence of the spirit, hee is totally absent in his carnall. A­gaine, it is requisite, that the [...]aithfull beleeue, that though Christ is corporally absent, yet [Page 42]doth hee vertually gouerne vs and all things else, being conti­nually present with those that call vpon his name. And in the same sense is Vigill the Martyr; The Sonne of God (quoth he) according to his Humanitie, de­parted from vs, but according to his Diuinitie hee saith to vs, Loe, euen I am with you vnto the end of the world: for those whom hee left, and from whom hee departed according to his Humanitie, according to his Di­uinitie, hee neither left nor for­sooke: for in the forme of a seruant hee is in heauen absent from vs; but in the forme of God, wherein hee departed not from vs, hee is present now on earth with vs. And this is the iudgement of the Ancient con­cerning Christ his peregrinati­on into the Heauen of the bles­sed. [Page 43]But as Saint Augustine ad­ [...]onisheth vs, It is a needlesse [...]ouerlurious fantasie to search [...]here and how the Lord pre­ [...]nce is seated in this most high [...]ace; onely wee are to beleeue [...] to bee in heauen, for it is not [...]r our frailtie to discourse of [...]destiall secrets, but it rather [...]cernes our faith to bee wise [...]odestly, concerning the digni­ [...] of the Lords presence. It is [...]en cleare, that the heauen of [...]e blessed is the most high Pa­ [...]ce of God and the blessed An­ [...]ls, placed and confirmed a­ [...]ue the two other heauens, to [...]it, the ayerie and Syderiall fir­ [...]ments.

Sixtly, It remaines lastly to [...]ee surueyed, what and how [...]eat this heauen is: In qualitie [...]is most eternall incorruptible, [...]d cleare: I terme it eternall, [Page 44]not because it existed without beginning; but because it is euer to endure without all end and decay. Whence that of Augu­stine, Hence then my soule seeth how farre it is eternall aboue all times, when thy house which cannot bee trauersed ouer, though respectiue to thee it can­not be coeternall; yet vncessant­ly adhering to thee, it admits not the least temporall inter­mission. And as Ambrose, Paul (saith hee) exhorts vs to couet mansions in the highest hea­uens, which are eternall, but that is incorruptible which in that eternall time of her du­rance, hath an immunitie from all change and alteration, or the least corruption. Paul therefore auerres, that heauenly Ierusa­lem which Abraham expected to haue firme fundaments, that [Page 45]is, most sure and immo [...]ueable [...]ounds; and (as in the Ap [...] [...]ps) that celest all Citie is made of pure gold, and established on [...] most firme and precious foun­dation, described also to be cor­ [...]borate with inuincible walls; [...] which things, describe and [...]otifie the perpetuitie and in­corruptible existence of this [...]eauen. But their conceit is im­ [...]ious and vaine, who conceyt this heauen to haue also resided without beginning from eterni­ [...]: If so bee that an eternall habitation must needs be reci­procall to an eternall God; alas, [...]he Lord wants no place, since [...]hat his extent exceeds al place, [...]e being of a most simple es­ [...]ence, which is as well without [...] within all things, as Zanchlus [...]nd the ancient Diuines affirme; [...]nd most clearely is this Citie [Page 46]celestiall, portraytured in the description of the terrent Ieru­salem, Reuel. 21. ver. 23. There is want neither of Sun, or Moone, to yeeld lustre therein; for Gods glory giueth it a plenary Illu­stration, namely, the heauenly Ierusalem, whereof the Lambe is the Lampe; and as Augustine aptly saith, That most Emperi­all City is incomparably cleare, where are Victory, Verity, Dig­nitie, where are Sanctitie, Life, and Eternitie. Nor sings Zan­chius any lesse excellently of the splendor of this supernall Citie, That most supreame Heauen shall shine with a farre more ex­cellent light, it shall want no Sunne, nor Moone; for the glo­ry of God is the light thereof. Againe, nor must we suppose as some doe, the illustrious Sunne-beame of that essentiall glory [Page 47]to reflect and issue from God, as from the Sunne, and heauen to be illustrate with it: for what­soeuer is in the essence of God, and demeanes therefrom, is par­ticipator, like as the Sonne and Holy Ghost, which proceed or­dinarily from the Father: and this sole title is onely giuen vn­to Christ; namely, that he is the splendour of glory: that light therefore whereby the heauen is illustrate as from a cause effi­cient, and whereby the soules of the blessed are illuminate, that they may perceiue God is a cre­ated subiect, or matter.

But the quantitie of the su­preame Heauen is depiete vnder the figure of the holy Citie, as Apocal. 21.10. where it is called That great city; by which term [...] certainly, he instanceth the lati­tude thereof to be excessiue, the [Page 48]magnitude both incomperable, and incomprehensible; yet de­clares he it to be finite, when he [...]ntimates it also possibly circun­date by the Angel: it is by Christ also verified to be a most large City, when hee affirmes it to haue very many habitations therein, euen in his Fathers house. But of the definition of the perpetuall Heauen, and the most excellent frame and fa­bricke thereof, this may suffice: Now view we the Sections flowing from hence.

CHAP. V.
Wherein is disprooued the opinion of those who affirme, that the heauen of blessed ones is nothing but God himselfe, [...] a celestiall ioy, or suppose that ioy d [...]ffused through all things there.

IHE generation of er­rour is fruitfull, but of Trueth, nothing lesse: This hath brought foorth infinit monsters of vices and prodigious opini­ons; the other receiueth not her owne issue. Let vs see then whe­ther it bee agre [...]able to truth which wee haue affirmed, That the heauen of blessed ones is the habitation of God, and all the Saints, that it is a place of ioy, and scituate aboue the o­ther [Page 50]heauens; wil not those pro­digeous dreams of some, soone languish, and vanish as smoke at Sunne-rising, who suppose that the Heauen of blessed ones, is nothing but God himselfe, or the ioy of the blessed, and ther­fore to be in no place, but euery whe [...]e diffused in the heauen, in the ayre, in the earth, in hell? oh lamentable madnesse! Doe not these sacrilegious ones tremble, thus to confound the Creatour with the thing crea­ted? God is infinite and vncir­cumscribed, but the heauen is finite and circumscribed, as the place, seate, and throne of God, the Mansion of our heauenly Father, wherein Christ, the Angels, and all the elect, en­ioy eternall ioy: shall not then God bee one thing, and his Throne, heauen another? Hee [Page 51]conteineth, and with his Maie­stie filleth all things, he cannot be conteyned and comprehen­ded by nothing. Whence I ga­ther this, GOD is infinite, but the Heauen of the blessed ones is finite; because God be­ing infinite, cannot bee limit­ted according to that, 2. Kings 8.27. The Heauen of heauens can­not containe thee. Therefore God must bee one thing, and this Heauen another.

There is a monstrous Opini­on like vnto this, which mayn­taineth, that the Heauen of blessed ones, is nothing but the ioy it selfe, wherewith the blessed after this life shall bee affected: but let those see with what countenance they can confound these things, which the Scripture so euidently and apparantly doth distinguish be­tweene [Page 52]themselues, when it maketh a cleare difference be­tweene Heauen, or the place of blessed ones and blessednesse it selfe, saying, The righteous shall shine as the Sunne, in the Kingdome of their Father, Math 13.43.

Moreouer, the Kingdome of glory is one thing, and the glo­ry it selfe is another, where­with the righteous shall bee a­dorned. What? the kingdome of heauen shall bee one, and the same vnto all, as Christ saith, Iohn 17.24. Father, those which thou hast giuen mee, I will that where I am, they also bee with mee. And 1. Thessal. 4.17 Wee shall bee caught vp in the Cloudes, to meere the Lord in the Ayre, and so wee shall al­wayes bee with the Lord. And, I will take you to my selfe, that [Page 53]where I am, you may bee. But that Celestiall glory shall not bee one, and the same to all, but differenced by some de­grees: For one shall bee the glory of Christes, as greater, another of Angels, another of Men, as the Apostle insinua­teth, 1. Corinth. 1 [...].41, 42. when hee saith, One beautie of the Sunne, another of the Moone, another of the Starres: and so shall bee the Resurrection of the dead. The same Daniel teach­eth, Chapter 12.3. when hee sayeth, They which instruct o­thers, shall shine as the Splendor in the Firmament, and they that iustifie many, shall bee as the Starres for euer. Whence it is apparant, that the Kingdome or Mansion of the blessed, is one thing; but the glory it selfe another, which the Saints shall [Page 54]enioy for euer.

Furthermore, the Heauen of the blessed, seeing it is erecte [...] and placed by God, in a most sublime Seate aboue all other visible heauens: How I pray you, can it exist at once in all places, as in the Heaven, th [...] Ayre, the Water, the Earth [...] &c. Is not this contrary to the order of Nature, which doeth not admit two or more bodyes in one space of the same place, without the penetration of their dimensions, and the great confusion of the thing? Nay, no naturall body can bee at once in many places. All which things, and farre more absurd, will hee bee compelled to admit, who maintaineth, that the heauen of the blessed is euery where.

I pretermit heere infinite te­stimonies [Page 55]of Scripture, which doe euidently testifie that this heauen is not euery where, but placed aboue the others. Ad­mit that it were so, how should Christ descend there-hence in­to the lowest parts of the earth? How is hee returned thither, by penetrating and pas­sing through all the other Hea­uens? For as much as he could not descend else where from thence, nor ascend thither a­gaine, if hee perpetually liued in the same as diffused through all things. What difference al­so should there bee betweene the abode of the saued, and damned, if this Heauen were dilated through all places. Now the Scripture affirmeth, that there is a great distance be­tweene the abode of the bles­sed and tormented, when it [Page 56]saith, Betweene vs (that is, wee which are in the place of the blessed) and you (which liue in hell, in the place of the tor­mented) there is a great Gulph placed, in so much that they who would passe from hence to you, cannot, nor from thence hither. Whereupon Hierome in 6. Ca­put. ad Ephes. saith, It is an im­pious thing to affirme that the euill angels should bee belee­ued, to enioy that heauen, of which God sayeth, Heauen is my Throne. Whence it follow­eth, that this heauen is not eue­ry where, but placed aboue these visible heauens.

But that which they are wont to obiect heere as vnanswera­ble, is of no validitie if it be examined: God is euery where. God is in the Heauen of the bles­sed: Therefore the Heauen of [Page 57]the Blessed is euery where. It is [...] Paralogisme labouring with the contagion of foure termes: For the Proposition is vnder­stood of the generall presence of God, by which hee is present to all his creatures: but the assumption is vnderstood of the perfect exhibition of Gods glory, which is in the heauen of the blessed: and there is [...]ore infer [...]ed in the Conclu­sion, then was in the Promi­ses.

The like Argument may be if you say, God is euery where. God is in the earth: Therefore the earth is euery where. But they vige moreouer, that it is necessary, that the Celestiall habitation of God, wherein he is resident, is as largely spaci­ous as God himselfe, otherwise it could not be his Seat.

But I say, that the heauen of the blessed, after a certaine manner, is as largely spacious as God himselfe, and is not so largely spacious: therefore God after a certaine manner, is in the heauen of the blessed onely; yet not onely there, but euery where: which allegati­ons considered in a diuers re­spect, admit no impietie. God is in the heauen of the blessed, and not euery where; so fa [...]re foorth, as there onely he exhi­biteth, and without all mea­sure imparteth his glory to the blessed Angels, and men, and demonstrateth himselfe to them face to face, to be seene and en­ioyed, of which thing wee spake more aboue in the third Chapter. And after this man­ner, the abode of the blessed is as largely patent as God him­selfe. [Page 59]But by his generall pre­sence, wherein hee is present to all creatures in heauen & earth, and doth gouerne and conserue them; and after a peculiar man­ner, wherein hee is alwayes pre­sent by his grace and spirit to his Church, although militant in this world, not onely in the hea­uen of the blessed doth he exist, but without it, yea euery where. Peraduenture thou dislikest the distinction: but it is produced out of the very Texts of the Scripture, and not from mans braine: for thus it speaketh: God is in the Heauen of heauens, and the Heauen of heauens are in the Lord. Heauen is my Th [...]one; that is, in the perfect ministra­tion, and manifestation of his glory. But, the Heauens of Hea­uens doe not containe thee; that is, after his generall presence, [Page 60]wherein hee is present to all his creatures; and peculiar, wherein he is present to his Elect. This explication also the sequent sayings of Scripture doe con­firme: God dwelleth in the high­est, who neuerthelesse doth lowly behold the Heauens and the earth. And in another place; God hath established his Throne in the Hea­uens, and yet his Kingdome is pre­sent to all. Also, the Lord is in the Heauens of ancient heauens, whose excellency is ouer Israel, and whose strength is in the higher clouds. Thou are fear [...]full O God, from thy Sanctua [...]es. The mightie God of Israel, hee giueth strength and might to his people. But why do we longer dispute of the nature of this eternall heauen? Why doe we prosecute the absurd o­pinions of others concerning it? let vs rather hasten to the il­lustrious [Page 61]felicitie of the blessed in this Heauen For as I actan de Institut. diuin. lib. 3. cap 37. saith, What doth it profit a man to be so made, that hee may looke with an vpright bo [...]v towards heauen, and search heauenly things, vnlesse he discerne God with an vpright mind, and his meditation be conuersant in the hope of eternall life.

CHAP. VI.
Of the happy condition and estate of the blessed in the Kingdom of heauen.

BVt to whom hath e­uer so great dexteri­tie of wit▪ or copious perfection of tongue or Pen been imparted, that was al [...]l [...], I will not say, to decorate in words, but to enuntiate that transcendent glory and felicitie of the blessed in the Celestiall Kingdome? for easier it is to pronounce what is not, then what is in that eternall life. There is no death, there is no mourning, there is no weari­nesse, no infirmitie, no hunger, [Page 63]no thirst, no heate, no corrupti­on, no want, no tribulation, no sorrow. Behold, wee haue de­clared what is not there: But wilt thou know what is there? That which the eye hath not s [...]ene, nor the care heard, nor hath entred into mans heart, what God hath prepared for those that loue him. Yet the Scripture which alone chalketh the way to eternall life, seemes to decipher the cele­stiall blessednesse in two things, viz. in the priuation of euils, wherewith in this mortall state wee are afflicted; and in the plenary fruition of all good things, by whose hand and steps being conducted, wee will dis­cusse a few things concerning them.

Alas, what an Ocean of ma­ladies doe ouerwhelme as well the Soule, as the Body in this [Page 64]languishing life? How great a fiercenesse of rigorous dolours, doe with more then hostilit [...] inuade her? How great troups of fordid vices doe on euery side besiege her? Who can re­solue vs, how great tyranny this miserable, crazy, infirme body of ours, wheresoeuer it bee, is alwayes obnoxious vn­to? To how many, both by Sea and Land, Battels, Banish­ments, destructions, and dan­gers of deceyts is it exposed? Lastly, how sleeting, and falli­ble is the miserable life of mor­tall men? And as Seneca sayth, Epist. 1 [...]. Some then begin to liue, when they should giue o­uer: yea, some desist to liue, when they should begin. And in what part of the earth are wee secured from the snares of death, which is euery moment [Page 65]to be expected? What? this our life is replenished with so great euills, that in compari­son of it, death it selfe may bee iudged a remedy, and not a punishment: for therefore hath God made it short, that the tribulations which could not by prosperitie bee conquered, nor taken away, might bee mitigated by the breuitie of the time.

Alas! this Life is an emula­tour of cruell Death: where­fore then wilt thou wish to thy selfe a happy Life? Is not this madnesse? No man will haue or endure a long euill Supper: For tell mee, what wilt thou haue an euill thing?

I thinke, in all thy actions, cogitations, and desires, thou wouldest haue nothing that is naught; thou wilt not haue e­uill [Page 66]Land, euill Corne, no [...] an euill Garment: and what madnesse is this, that almost all men couet to enioy a long euill life? But why doe I call it long? If thou shouldest liue all that time from whence A­dam was sent out of Paradise till this day, surely thou shoul­dest see that thy life was not long: Nay, how long is the life of euery one man? adde a few yeares, lead long olde age, What then? Is not the houre earely? Let vs there­fore learne this one thing, to contemne this life; no man can well liue it, vnlesse hee contemne it. There can to no man happen a secure life, who too much meditateth on the prolonging it. When there­fore, when shall wee bee freed from those infinite molestati­ons [Page 67]of this life? Truely, in this Pilgrimage of ours there is no freedome to bee expected; but when wee shall bee reduced by CHRIST out of this ex­ile into our naturall Countrey; Then all seruitude wherewith wee are oppressed being taken away, wee shall enioy De­light, Libertie, and Securitie neuer to be consummate. But from whence is that? God him­selfe will wipe away euery teare from their eyes, and Death shall no more appeare, nor mourning, nor lamentation, because going before, they are departed, Apo­calyp. Chapter 21. verse 4. This life of men, not onely by the alteration of age, but also by the ruine of Soules for sinnes committed, doeth enter by many Deathes: So Life that is truely eternall, is neyther [Page 68]the alteration of the bodie, nor of the minde; nor is there controuersie of cogita­tions, nor diuersitie of opini­on, no perturbation hindering the stabilitie and tranquillitie of the mind.

Lastly, it is the Kingdome of the liuing, wherein there is no night, no sleepe, (the I­mage of death;) no meate or drinke, the sustenance of hu­mane infirmitie; no sicknesse, no griefe, no medicine, or Suites, or Marchandise; no Artes, no Money, the begin­ning of euils, the cause of dis­sentions, the roote of hatred, but the Kingdome of the li­uing; not of those that dye a­ny more for sinne, but the true life of those that liue in Christ Iesus our Lord. Oh true Life of all, at all moments to bee [Page 69]wished: Neyther shall wee there expect onely a mitigati­on and deliuerance of those e­uils, wherewith wee are here infested; but wee shall bee in­finitely replenished with abun­dant treasures of good things; because the Sonne adorned with the three exquisite Pro­perties: perfect Complacen­cie, absolute Wisedome, im­perious Dignitie, shall excel­lently shine.

And what would shee haue beside? that that perfect com­placency shall spring from two Fountaines; whereof the one floweth from God, the other from the celestiall Congrega­tion. From God all solid de­light, as from the foundation and primary fountaine doeth proceed; and that chiefly from the most delectable vision of [Page 70]the diuine glory. Vnto this not a few Saints haue eleuated themselues in this frayle and transitory Life: Whereupon the Apostle sayeth; Wee are the deare sonnes of God: but it is not manifest what wee shall bee: for wee know it will bee that when it is manifest, wee shall bee like vnto him: because we see him as hee is, and who so hath this hope, purgeth him­selfe as hee is pure. More­ouer, from the full sence of the diuine loue. Thus Dauid comforteth himselfe: I shall see thy face in Righteousnesse; when I awake, I shall bee satisfied with thy Countenance, Pleasure is at thy right hand for euer.

These Banquets are delici­ous, which the heauenly ghests sitting in the Kingdome of hea­uen with Abraham, Isaac, [Page 71]and Iacob, shall eternally en­ioy: Oh Banquets to bee de­fired! The impious men de­light themselues in the multi­tude of their Golde, in the multitude of their Siluer, in the multitude of their posses­sions, in the multitude of their various wealth, in the drun­kennesse of their sumptuous, and luxurious Feasts. All tend to delight: but they knowe not where they may attayne to that which is stable and e­nough; the one out of luxu­ry, another from. Ambition, and the confluence of Clyents; this from his louer, the other from the vaine ostentation of Learning. False and short de­lights deceiue all those; as Drunkennes recompenseth the content of one howre with the heauinesse of a long time; [Page 72]but let those reioyce in tem­porall things, which haue not knowen to affect eternal goods. But what shall bee thy de­lights, O thou louer of God? Thy Gold shall bee peace, thy Siluer peace, thy Inheritance peace, thy Life peace: Thy God shall bee all in all to thee; thou shalt cate him, that thou mayest not hunger; thou shalt drinke him, that thou mayest not thirst; thou shalt bee illu­minated by him, that thou mayest not wax blinde; thou shalt bee supported by him, that thou mayest not faynt; hee totall absolute, shall pos­sesse thee totally absolute; thou shalt suffer no perplexities there with him, with whom thou shalt inherit all.

Oh how the Saints shall ex­ult in glory, reioyce, bee ioy­full, [Page 73]and delight; they shall enioy glory, and bee deligh­ted with eternall felicitie; there they shall not only taste how sweet God is, but shall bee filled and satiated with mira­culous suauitie, nothing shall bee wanting to them, nothing shall hinder them; Christ be­ing present, shall fulfull euery desire of theirs; they shall not waxe olde, languish, nor cor­rupt any more: Perpetuall health, happy eternitie shall confirme the sufficiencie of their blessednesse; there shall bee no Concupiscence in the members, the rebellion of the flesh shall no more arise, but the whole condition of man shall bee immaculate and qui­et, nature shall continue whole and sound without any blemish or wrinkle any more.

Lastly, God shall bee all in all, and his presence shall sa­tiate all the appetites of soule and body. Consider, consider therefore, O mortall men, that to bee the true transcendent ioy, which is not conceaued of the Creature, but of the Creator; which when thou shalt receiue, no man shall take from thee, when all mirth o­therwise acquired, is but mour­ning; all delight, dolour; all sweet, sowre; all beautie, de­formitie; and euery thing that doth glad, is grieuous. Next vnto God, who is our supreame felicitie, and chiefest delight, the conuersation and familia­ritie of Saints and Angels ad­deth no small complacencie; there the assembly of holy An­gels, there the glorious com­pany of the Apostles, there [Page 75]the number of triumphant Pro­phets, there the innumerable Congregation of faithfull Mar­tyrs: neither is there that thou shouldest feare any thing to be taken from thee by the multi­tude of the Inhabitants in the celestiall blessednesse. I say, the Inheritance is Christes, by which wee are Coheyres. By the store of possessours, it is not diminished, neither is it made straight by the abundance of Inhabitants, but it is as great to many, as to a few, so to each one, as to all. More­ouer, in profound knowledge and wisedome, all the Saints shall here excell, as Paul teach­eth when hee saith, Wee know in part, we prophesie in part: but when it shall come which is finished, then that which is in part shall bee abolished. Here we see through [Page 76]a glasse and obscurely, but then wee shall see face to face, now wee know in part, then we shall know perfectly; there is memory without obliuion, reason without errour, wi [...] without all perturbation, a body without corruption: and with how great dignitie and maiestie the godly shall bee crowned in that future life, the same Paul expresleth, when he sayeth, If wee suffer together, wee shall raigne together. And Saint Iohn, Thou ha [...]t made vs Kings and Priests v [...]o God, and wee shall reigne on the ea [...]th. And of the Seruants of God liuing in heauen, amongst other things hee sayeth, They shall raigne in the world without end. O bles­sed Kingdome of Paradise! O blessed Region of Delights! after which we sigh from this [Page 77]valley of teares. Oh, how happy are they which inha­bite there, and praise GOD world without end.

Now thou hast vnderstood the condition of the Soule, we will briefly declare what shall bee the Bodies state: They also shall shine with so many Gemmes exquisitely glittering; that is, with perpetuall glo­ry, remarkeable splendor, and datelesse immortalitie. Oh, oh, how great is this com­placencie, that for this dyrt and drosse, which wee car­rie about in this body, with a glorious countenaunce wee shall behold GOD in the E­ternall life! The Body is here sowen obnoxious to corrup­tion, it shall rise incorrupti­ble; it is sowen ignominious, it shall rise in glory. But from [Page 78]what Authour (sayest thou) is this so great glory? Christ himselfe shall transforme this deiected body, that it may bee made conformable to his glorious body.

Doest thou desire Splendor heere? or requirest thou beau­tie? Beholde, wee shall shine as the light of the Firmament, as the most resplendent starres: For the righteous shall shine as the Sunne in the Kingdome of Heauen: Neither shall here bee any enuy for the vnequall brightnesse; because the Vni­tie of Charitie shall raigne in all. Also most exquisite beau­tie is deciphered vnto vs in the description of that Hea­uenly Ierusalem, Apocalyps. Chapter 21. which appeareth by those precious things, as Golde, Siluer, and Precious [Page 79]Stones. What Citie, I pray you, is that, but that Cele­stiall Church, which like a Spouse is neatly and gayly a­domed, to bee alwayes at bande in her Spouses sight: neither neede wee feare, that by the comming of death, this glory shall bee made lesse con­tinuall.

Set Eternitie before thine eyes, which no circumscrip­tion of times can euer mea­sure. Consider now, O man, consider how wonderfull great this complacencie will bee to thee, how acceptable thy fu­ture securitie will bee, be­cause thou shall neuer fall from it by any death what­soeuer. Neither can hee bee but ioyfull alwayes, and well pleased, who when hee was subiect to death, is made se­cure [Page 80]of his Immortalitie.

Heere is no rest, no secu­ritie, whiles yet burdened we groane in our selues, expe­cting our Adoption, the Re­demption of our bodie: But when this mortall body shall put on Immortalitie, then there shall bee no more assault of Diabolicall fraud, no opi­nion of hereticall wickednesse, nor no impietie of vnfaithfull people; but all things shall bee so pacified and ordered, that in the Tabernacles of the vpright and iust, the voyce of Tryumph and Health shall onely bee heard. There the Saints shall praise God for e­uer and euer; and in the light of his brightnesse they shall tryumph: There, whatsoe­uer is to bee beloued, is pre­sent; nor can the thing bee [Page 81]desired, which is not there at hand; all which shall be there, shall be good.

Wee shall there bee at lea­sure, and see; wee shall see, and loue; wee shall loue, and giue laud that wee are, which shall bee for euer and euer. For what other end haue we, but to come to that King­dome, which hath none end. If thou louest Riches, why doest thou not put them there where they cannot perish? If thou louest Honour, there it is to bee wished, where no vnworthy one is honoured: If health bee affected, let it bee there desired, where no­thing is feared: If life bee loued, there it may bee ac­quired, where it is neuer to bee ended by Death any more. Oh! wee to foolish, who [Page 82]so much wish and desire this life, which compared to the Eternall, may rather bee ter­med a death: why doe wee not rather aspire to that eter­nall life? What tongue is suf­ficient to expresse, or vnder­standing to conceiue, howe great the supernall Ioyes of that Citie are, to bee in the assemblies of holy Angels, to bee with the blessed Spirits of the Builder of glory, to see the present countenance of God, to behold the vncircumscribed light, to bee diseased with no griefe of death, to bee ioyed with the gift of perpetuall in­corruption.

In this mortall life, nothing is more pleasing to vs, then to see our Countrey, to behold our Parents and friends. And why doe wee not hasten and [Page 83]runne, that wee may see our heauenly Countrey, and salute our parents and friends. A great number of great ones doe ex­pect vs there; a frequent compa­ny of parents, brothers, sonnes, doe desire vs, now secure of their owne safetie, as yet soli­citous of our welfare; to come to this sight and salutation, how great ioy is common to vs and them? Hasten, O hasten thi­ther, I say, wheresoeuerye liue: for if ye so loue that miserable and brittle life where yee liue with so great labour, and where yee scarse satisfie the necessa­ries of the body, by running, caring, perswading, sighing, by so much the more ye ought to loue that eternall life, where yee shall sustaine no labour, where is alwayes the chiefest Securitie, the chiefest Felici­tie, [Page 84]happy Libertie, happy Bles­sednesse.

Oh when therefore, when shall wee bee deliuered out of this filthie and vnsauorie paunch? When shall wee bee made like vnto the Angels? When shall wee shine like the Starres? When shall wee see God face to face? When will that day come, when neglect­ing all care for to morrowe, wee being most happy, shall depend on GOD alone, the Authour and Giuer of eter­nall life? But it will bee some time (doubt not) when God shall wipe away euery teare from the eyes of all his: And then, lamentation, nor labour shall no more appeare, nor Death it selfe, which shall be wholly discomfited in the vi­ctory which God giueth vs [Page 85]through IESVS CHRIST. And fastening the inuincible Anchor of our Hope in this most delectable promise of God, let vs corroborate the cause of this Ce­lestiall Contem­plation.