The description of heaven. Or, A diuine and comfortable discourse of the nature of the eternall heaven the habitation of God, and all the Elect. Composed in Latine, by Cunradus Aslachus. And conuerted into English, by Raph Iennings.
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:
After the tedious pilgrimage and peregrination of this our life is consummate. Here perpetual shipwreck, exile, war, and all kind of calamities must be endured:
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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:
There no more shall we want the beams of the Sun, or Moon, or any other Stars, God himself shining in his lustre and infinite glory, shall make us glister with his admirable rays:
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to conclude, here shal be no more sorrow, wailings, trouble, wrath, or death; continually and in euery place perfect wisdome shal accompany vs, mirth, glory, beautie, and immortality. O happy and glorious company! O holy banquet! O desireable feasts!
to conclude, Here shall be no more sorrow, wailings, trouble, wrath, or death; continually and in every place perfect Wisdom shall accompany us, mirth, glory, beauty, and immortality. O happy and glorious company! O holy banquet! O desirable feasts!
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where is no anxiety, where is wisdome without ignorance, memory without obliuion, vnderstanding without errour, and reason resplendent without darknesse:
where is no anxiety, where is Wisdom without ignorance, memory without oblivion, understanding without error, and reason resplendent without darkness:
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, temper, scituation, bounds, the nature and condition of the Inhabitants of that place whither he is resolued to remoue.
Do•h it not, I pray, much concern us to know which it is, and what manner of Country it is, wherein we ever hereafter shall live with christ and all the Saints, not one or two year but for all eternity? I think there is none so sottish in worldly affairs, who if he were to depart out of any one country into Another, would not desire to know before hand the manner, temper, situation, bounds, the nature and condition of the Inhabitants of that place whither he is resolved to remove.
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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.
yet hast not a desire as travellers use, to fore-conceiue the place? Attend what God's word Admonisheth thee, Philip 3.20. Our Conversation is in heaven, from whence also we expect our Saviour the •ord Iesus And again, If you then be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God.
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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.
and what manner of immortal Country which we shall enjoy for ever, and ponder we with our selves seriously, with what wing•s we once elevated out of the ruinous prison of this life, we may take our flight to that Life Eternal.
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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,
Pliny, the most painful Incumbent in Nature's secrets, was in despair of ever knowing it, when he Says, To search out any local place, beyond, or above this visible world,
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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.
And Aristotle himself the Prince of Philosophers was inscient of this Heaven, even when he held, That there was no Body, no place without, of further then the Sideriall Sky.
If you question Cicoro of this Heauen, hee will send you to the Milke white circle in Scipios Dreame of the Starry Heauen Others, will send you to the Fortunate Ilands,
If you question Cicoro of this Heaven, he will send you to the Milk white circle in Scipios Dream of the Starry Heaven Others, will send you to the Fortunate Lands,
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;
But before we relate further, what this Heaven is, it will be worthy our labour to lay down and weigh the several appellations thereunto attributed, in & by the Scriptures;
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First, it is nominated the third heauen, in respect of the two inferiour and lower heauens, the ayerie and starry firmaments, aboue both which it is highly exalted,
First, it is nominated the third heaven, in respect of the two inferior and lower heavens, the airy and starry firmaments, above both which it is highly exalted,
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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.
First, it is called a house, John 14.1. also a Dwelling place, Psalm 2.4. and throne of God, Isaiah •6. 1. Because God does more especially dwell therein, as in his Court and prime city of residence.
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,
and David Confesses the ••me when he Says, Whither shall ••goe from thy Spirit, or whither ••all I fly from thy presence? If I ••scend up into heaven,
but he is wholly in euery thing, and yet wholly in himselfe, as saith Instin Martyr, which is more fully confirmed and explayned in these words, Epist. •7.
but he is wholly in every thing, and yet wholly in himself, as Says Instinct Martyr, which is more Fully confirmed and explained in these words, Epistle •7.
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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:
as where it is said, The •ord hath prepared his Throne in the heaven, Psalm 103.19. and he Sitteth in the heaven, Psalm •. 4. It is done for these Causes especially:
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.
Who is like to the Lord our God, who dwells on high, and Humbleth himself to view the things that Are in heaven, in earth, and in every place, Psalm.
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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,
Secondly, Because God doth without all means of temporal life, manifest in Heaven himself, & his Eternal good things to the blessed society of Angels and men,
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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:
and elevate their minds and cogitations unto that Kingdom prepared for them from the beginning of the world, in which he now Sitteth At the right hand of Majesty, viz. God and man, continually making Intercession for them to the Father:
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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,
whereupon, with good reason Saint Paul exhorteth us, that we should seek After heavenly 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 up their hands towards heaven,
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;
or Paradise, which properly signifies a green plot, an Orchard, or Garden, bearing fruit, or Set with Fruit bearing trees, delectable to man, as Cant 4.12. a Paradise of Pomegranates;
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in which Garden being planted by God in the Country of Eden, was a piece of ground lying neere to Babylonia Sturanitida, or rather Edenitida, not farre from Mesopotamia, watred about with the Riuer Tigris, and other fruitfull Brooks;
in which Garden being planted by God in the Country of Eden, was a piece of ground lying near to Babylonia Sturanitida, or rather Edenitida, not Far from Mesopotamia, watered about with the River Tigris, and other fruitful Brooks;
and as it were the bosome of Abraham; that is to say, into a place prouided for Abraham and his elect children, expecting that ful glory of blessednes which will follow in the last day of Iudgement, in which we shall be crowned in most absolute manner, with all ioy, glory,
and as it were the bosom of Abraham; that is to say, into a place provided for Abraham and his elect children, expecting that full glory of blessedness which will follow in the last day of Judgement, in which we shall be crowned in most absolute manner, with all joy, glory,
which that we may doe, these sixe things are briefly to be handled in a Methodicall order: 1. Whether there be any Heauen of the Blessed? 2. Whether it were created, or not? 3. At what time it was created? 4. Whether it bee Corporeall, or Incorporeall? 5. Where it is, and in what place? 6. What kinde of Heauen it is, and how great?
which that we may do, these sixe things Are briefly to be handled in a Methodical order: 1. Whither there be any Heaven of the Blessed? 2. Whither it were created, or not? 3. At what time it was created? 4. Whither it be Corporeal, or Incorporeal? 5. Where it is, and in what place? 6. What kind of Heaven it is, and how great?
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.
for there Are so many testimonies thereof, that no man without great stupidity and senselessness can deny it, of which kind these Are plain, Psa. 103.19. God hath prepared his Seat in the heavens, and his Kingdom is above all kingdoms. Psalm 68.34. He Sitteth in the Heaven of Heavens. Psalm 115.16. The Heaven of Heavens Are the lords.
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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.
and all overspread with most radiant beams of the Deity, and that it is a certain immense Light, shining forth of God himself, in which God was from everlasting, according to that saying, 1. Tim. 6.15. God dwells in that Light which cannot be approached.
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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,
Of the same mind was Augustine, Stenchus, the Bishop, and Some Others, as Zanchius relates in his First book and fourth Chapter, De Works. Dei: But on the contrary, Others,
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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,
But who will call the hea••n immense or infinite as God him self? when the Scripture makes an eloquent diffe•••ce betwixt God the maker of heaven and earth,
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,
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,
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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:
It is said, Hebrew 11.9, 10. By faith stayed Abraham as in a strange land, in the land of promise, he stayed in the Tabernacles with Isaac and Iacob, coheyres in the same promise:
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 •one but the King of all Kings God himselfe, hath founded ••d builded most artificially.
What city, I pray you, expected he? Was it not the heavenly Jerusalem, the heaven of the blessed, of the which the same Abraham afterwards intreats in Chap. 12.22. which •one but the King of all Kings God himself, hath founded ••d built most artificially.
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,
Lactant. Lib. 2. Diu. inst. circa 1. •irst of all, God made heaven, •nd founded it on high, Because 〈 ◊ 〉 should be the seat of God himself the Builder,
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 of the qualities, namely, of the spiritual estate and condition of man After the Resurrection, which is plain out of the very Text, where he Says, 1 Cor. 15.42, 43, 44. Our Body is somed in corruption,
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;
what was foul and dis••nourable, shall be made glo•ious and bright; what was •eake, shall be invested with ••rueilous valour and egregi•••s prowess;
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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.
Paul Therefore Opposeth not two na••res, or bodies different, the Corporal and the Spiritual, but the various qualities of one and the same bodies among them•elues.
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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.
as Damascene li. 2. Says, That this heaven Containeth all heavenly nature's, God only excepted: whereupon it must necessarily be a finite and corporeal substance.
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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:
but then ought there to be Some proportion and conveniency betwixt the place, and the thing placed, which ve••ly cannot be betwixt a body placed, and a place merely incorporeal:
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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.
nor do I simply call it a corporal substance for difference sake, etc. I conceive then this Heaven to be such a body, that it may be called spiritual.
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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:
for if it be corporal, why is it not also nominated local? It is Therefore called, The place of the blessed, the Bosom of Abraham, and the city of supernal Ierusalem:
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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:
why also is not the place of the blessed local? But thou wilt say, Aristotle acknowledged no place beyond the Starry heaven, nor yet any body. Well, be it so:
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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,
this term heaven of heavens, in the Hebrew phrase signifies, the most Sublime and Supreme Centre, in like manner as these terms, God of God's, Lord of lords,
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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;
Where he punctually Distinguisheth betwixt the earth, and the lords most holy mansions. And again, in Deuteronomy 4.39. God is above in Heaven: and Psalm 113.4. Jehovah is elevated Far above all nations, above all Heavens is his glory;
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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:
as is clear in that of John 7.33. Yet a little while am I with you, and After retire unto him who sent me: and again, John 16.28. I went out from my Father into the world:
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And Christ is substantially ascended aboue those visible heauens, to wit, the ayerie and starry firmaments, as Ephes. 4.10. He that descended, is the same who ascended aboue all heauens, that hee might accomplish all things: Hebr. 4.14. hee is sayd, to haue pierced the heauens: and Hebr. 7.26. hee is exalted aboue all heauens:
And christ is substantially ascended above those visible heavens, to wit, the airy and starry firmaments, as Ephesians 4.10. He that descended, is the same who ascended above all heavens, that he might accomplish all things: Hebrew 4.14. he is said, to have pierced the heavens: and Hebrew 7.26. he is exalted above all heavens:
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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;
and as say Augustine, christ elevated his body to heaven, he abstracted not his Majesty yet from the earth, according to his corporal and carnal presence, which the word assumed, he is ascended into the heaven, he is not Here;
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Againe, it is requisite, that the •aithfull beleeue, that though Christ is corporally absent, yet doth hee vertually gouerne vs and all things else, being continually present with those that call vpon his name.
Again, it is requisite, that the •aithfull believe, that though christ is corporally absent, yet does he virtually govern us and all things Else, being continually present with those that call upon his name.
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but in the forme of God, wherein hee departed not from vs, hee is present now on earth with vs. And this is the iudgement of the Ancient concerning Christ his peregrination into the Heauen of the blessed.
but in the Form of God, wherein he departed not from us, he is present now on earth with us And this is the judgement of the Ancient Concerning christ his peregrination into the Heaven of the blessed.
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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;
But as Saint Augustine ad••onisheth us, It is a needless •ouerlurious fantasy to search •here and how the Lord pre••nce is seated in this most high •ace;
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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.
It is ••en clear, that the heaven of ••e blessed is the most high Pa••ce of God and the blessed An••ls, placed and confirmed a••ue the two other heavens, to ••it, the airy and Syderiall fir••ments.
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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,
alas, •he Lord Wants no place, since •hat his extent exceeds all place, •e being of a most simple es•ence, which is as well without 〈 ◊ 〉 within all things,
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•nd most clearely is this Citie celestiall, portraytured in the description of the terrent Ierusalem, Reuel. 21. ver. 23. There is want neither of Sun,
•nd most clearly is this city celestial, portraiture in the description of the terrent Ierusalem, Revel. 21. ver. 23. There is want neither of Sun,
and as Augustine aptly saith, That most Emperiall City is incomparably cleare, where are Victory, Verity, Dignitie, where are Sanctitie, Life, and Eternitie.
and as Augustine aptly Says, That most Imperial city is incomparably clear, where Are Victory, Verity, Dignity, where Are Sanctity, Life, and Eternity.
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;
Nor sings Zanchius any less excellently of the splendour of this supernal city, That most supreme Heaven shall shine with a Far more excellent Light, it shall want no Sun, nor Moon;
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:
for whatsoever is in the essence of God, and demeans therefrom, is participator, like as the Son and Holy Ghost, which proceed ordinarily from the Father:
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.
that Light Therefore whereby the heaven is illustrate as from a cause efficient, and whereby the Souls of the blessed Are illuminate, that they may perceive God is a created Subject, or matter.
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,
will not those prodigious dreams of Some, soon languish, and vanish as smoke At Sunrising, who suppose that the Heaven of blessed ones, is nothing but God himself,
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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!
or the joy of the blessed, and Therefore to be in no place, but every whe•e diffused in the heaven, in the air, in the earth, in hell? o lamentable madness!
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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:
There is a monstrous Opinion like unto this, which maintaineth, that the Heaven of blessed ones, is nothing but the joy it self, wherewith the blessed After this life shall be affected:
but let those see with what countenance they can confound these things, which the Scripture so euidently and apparantly doth distinguish betweene themselues,
but let those see with what countenance they can confound these things, which the Scripture so evidently and apparently does distinguish between themselves,
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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.
when it makes a clear difference between Heaven, or the place of blessed ones and blessedness it self, saying, The righteous shall shine as the Sun, in the Kingdom of their Father, Math 13.43.
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.
What? the Kingdom of heaven shall be one, and the same unto all, as christ Says, John 17.24. Father, those which thou hast given me, I will that where I am, they also be with me.
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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 so shall be the Resurrection of the dead. The same daniel Teaches, Chapter 12.3. when he Saith, They which instruct Others, shall shine as the Splendour in the Firmament,
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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,
How I pray you, can it exist At once in all places, as in the Heaven, th• Air, the Water, the Earth• etc. Is not this contrary to the order of Nature, which doth not admit two or more bodies in one Molle of the same place, without the penetration of their dimensions,
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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,
Admit that it were so, how should christ descend therehence into the lowest parts of the earth? How is he returned thither, by penetrating and passing through all the other Heavens? For as much as he could not descend Else where from thence,
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when it saith, Betweene vs (that is, wee which are in the place of the blessed) and you (which liue in hell, in the place of the tormented) there is a great Gulph placed, in so much that they who would passe from hence to you, cannot, nor from thence hither.
when it Says, Between us (that is, we which Are in the place of the blessed) and you (which live in hell, in the place of the tormented) there is a great Gulf placed, in so much that they who would pass 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,
Whereupon Jerome in 6. Caput. ad Ephesians Says, It is an impious thing to affirm that the evil Angels should be believed, to enjoy that heaven, of which God Saith, Heaven is my Throne. Whence it follows, that this heaven is not every 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 they vige moreover, that it is necessary, that the Celestial habitation of God, wherein he is resident, is as largely spacious as God himself, otherwise it could not be his Seat.
But why do we longer dispute of the nature of this eternall heauen? Why doe we prosecute the absurd opinions of others concerning it? let vs rather hasten to the illustrious felicitie of the blessed in this Heauen For as I actan de Institut. diuin. lib.
But why do we longer dispute of the nature of this Eternal heaven? Why do we prosecute the absurd opinions of Others Concerning it? let us rather hasten to the illustrious felicity of the blessed in this Heaven For as I actan de Institute. divine. lib.
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 whom hath ever so great dexterity of wit ▪ or copious perfection of tongue or Pen been imparted, that was al•l•, I will not say, to decorate in words,
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There is no death, there is no mourning, there is no wearinesse, no infirmitie, no hunger, no thirst, no heate, no corruption, no want, no tribulation, no sorrow.
There is no death, there is no mourning, there is no weariness, no infirmity, no hunger, no thirst, no heat, no corruption, no want, no tribulation, no sorrow.
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;
Yet the Scripture which alone chalketh the Way to Eternal life, seems to decipher the celestial blessedness in two things, viz. in the privation of evils, wherewith in this Mortal state we Are afflicted;
Alas, what an Ocean of maladies doe ouerwhelme as well the Soule, as the Body in this languishing life? How great a fiercenesse of rigorous dolours, doe with more then hostilit•• inuade her? How great troups of fordid vices doe on euery side besiege her? Who can resolue vs,
Alas, what an Ocean of maladies do overwhelm as well the Soul, as the Body in this languishing life? How great a fierceness of rigorous dolours, do with more then hostilit•• invade her? How great troops of fordid vices do on every side besiege her? Who can resolve us,
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,
how great tyranny this miserable, crazy, infirm body of ours, wheresoever it be, is always obnoxious unto? To how many, both by Sea and Land, Battles, Banishments, destructions,
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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:
and dangers of Deceits is it exposed? Lastly, how sleeting, and fallible is the miserable life of Mortal men? And as Senecca say, Epistle 1•. some then begin to live, when they should give over:
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And in what part of the earth are wee secured from the snares of death, which is euery moment to be expected? What? this our life is replenished with so great euills, that in comparison of it, death it selfe may bee iudged a remedy, and not a punishment:
And in what part of the earth Are we secured from the snares of death, which is every moment to be expected? What? this our life is replenished with so great evils, that in comparison of it, death it self may be judged a remedy, and not a punishment:
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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,
and what madness is this, that almost all men covet to enjoy a long evil life? But why do I call it long? If thou Shouldst live all that time from whence Adam was sent out of Paradise till this day,
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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;
Nay, how long is the life of every one man? add a few Years, led long old age, What then? Is not the hour early? Let us Therefore Learn this one thing, to contemn this life;
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When therefore, when shall wee bee freed from those infinite molestations of this life? Truely, in this Pilgrimage of ours there is no freedome to bee expected;
When Therefore, when shall we be freed from those infinite molestations of this life? Truly, in this Pilgrimage of ours there is no freedom to be expected;
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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:
Chapter 21. verse 4. This life of men, not only by the alteration of age, but also by the ruin of Souls for Sins committed, doth enter by many Deaths:
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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;
Lastly, it is the Kingdom of the living, wherein there is no night, no sleep, (the Image of death;) no meat or drink, the sustenance of humane infirmity;
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;
whereof the one flows from God, the other from the celestial Congregation. From God all solid delight, as from the Foundation and primary fountain doth proceed;
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and that chiefly from the most delectable vision of the diuine glory. Vnto this not a few Saints haue eleuated themselues in this frayle and transitory Life: Whereupon the Apostle sayeth;
and that chiefly from the most delectable vision of the divine glory. Unto this not a few Saints have elevated themselves in this frail and transitory Life: Whereupon the Apostle Saith;
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These Banquets are delicious, which the heauenly ghests sitting in the Kingdome of heauen with Abraham, Isaac, and Iacob, shall eternally enioy: Oh Banquets to bee defired!
These Banquets Are delicious, which the heavenly guests sitting in the Kingdom of heaven with Abraham, Isaac, and Iacob, shall eternally enjoy: O Banquets to be desired!
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:
The impious men delight themselves in the multitude of their Gold, in the multitude of their Silver, in the multitude of their possessions, in the multitude of their various wealth, in the Drunkenness of their sumptuous, and luxurious Feasts. All tend to delight:
thou shalt suffer no perplexities there with him, with whom thou shalt inherit all. Oh how the Saints shall exult in glory, reioyce, bee ioyfull, and delight;
thou shalt suffer no perplexities there with him, with whom thou shalt inherit all. O how the Saints shall exult in glory, rejoice, be joyful, and delight;
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;
there they shall not only taste how sweet God is, but shall be filled and satiated with miraculous suavity, nothing shall be wanting to them, nothing shall hinder them;
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;
which when thou shalt receive, no man shall take from thee, when all mirth otherwise acquired, is but mourning; all delight, dolour; all sweet, sour; all beauty, deformity;
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Next vnto God, who is our supreame felicitie, and chiefest delight, the conuersation and familiaritie of Saints and Angels addeth no small complacencie;
Next unto God, who is our supreme felicity, and chiefest delight, the Conversation and familiarity of Saints and Angels adds no small complacency;
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there the assembly of holy Angels, there the glorious company of the Apostles, there the number of triumphant Prophets, there the innumerable Congregation of faithfull Martyrs:
there the assembly of holy Angels, there the glorious company of the Apostles, there the number of triumphant prophets, there the innumerable Congregation of faithful Martyrs:
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:
Moreover, in profound knowledge and Wisdom, all the Saints shall Here excel, as Paul Teaches when he Says, we know in part, we prophesy in part:
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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!
And of the Servants of God living in heaven, among other things he Saith, They shall Reign in the world without end. Oh blessed Kingdom of Paradise! O blessed Region of Delights!
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!
O, o, how great is this complacency, that for this dyrt and dross, which we carry about in this body, with a glorious countenance we shall behold GOD in the Eternal life!
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But from what Authour (sayest thou) is this so great glory? Christ himselfe shall transforme this deiected body, that it may bee made conformable to his glorious body.
But from what Author (Sayest thou) is this so great glory? christ himself shall transform this dejected body, that it may be made conformable to his glorious body.
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Also most exquisite beautie is deciphered vnto vs in the description of that Heauenly Ierusalem, Apocalyps. Chapter 21. which appeareth by those precious things,
Also most exquisite beauty is deciphered unto us in the description of that Heavenly Ierusalem, Apocalypse. Chapter 21. which appears by those precious things,
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:
What city, I pray you, is that, but that Celestial Church, which like a Spouse is neatly and gaily adomed, to be always At band in her Spouses sighed:
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.
but all things shall be so pacified and ordered, that in the Tabernacles of the upright and just, the voice of Triumph and Health shall only be herd.
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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 thou love Riches, why dost thou not put them there where they cannot perish? If thou love Honour, there it is to be wished, where no unworthy one is honoured:
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.
or understanding to conceive, how great the supernal Joys of that city Are, to be in the assemblies of holy Angels, to be with the blessed Spirits of the Builder of glory, to see the present countenance of God, to behold the uncircumscribed Light, to be diseased with no grief of death, to be joyed with the gift of perpetual incorruption.
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, happy Libertie, happy Blessednesse.
and where ye scarce satisfy the necessaries of the body, by running, caring, persuading, sighing, by so much the more you ought to love that Eternal life, where ye shall sustain no labour, where is always the chiefest Security, the chiefest Felicity, happy Liberty, happy Blessedness.
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,
O when Therefore, when shall we be Delivered out of this filthy and unsavoury paunch? When shall we be made like unto the Angels? When shall we shine like the Stars? When shall we 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:
when neglecting all care for to morrow, we being most happy, shall depend on GOD alone, the Author and Giver of Eternal life? But it will be Some time (doubt not) when God shall wipe away every tear from the eyes of all his:
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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 through IESVS CHRIST.
And then, lamentation, nor labour shall no more appear, nor Death it self, which shall be wholly discomfited in the victory which God gives us through JESUS 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. Si bene quid seci. De• gratare datori.
And fastening the invincible Anchor of our Hope in this most delectable promise of God, let us corroborate the cause of this Celestial Contemplation. Si bene quid seci. De• gratare datori.
