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narrow thoughts must not too boldly presume to resolve the difficulties, which to a distinct understanding of this, should be overcome; for we must not here expect any more than a dark and general knowledge of them. What is the formal difference between Christ's glorified body, and his flesh on earth; where Christ's glorified body is, and how far it extends; and wherein the soul and the glorified body differ, seeing it is called a spiritual body: these things are beyond our present reach.

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being but similitudes, we cannot fully know how far.

The same we may say of our union with Christ's human soul. Seeing souls are more inclinable to union than bodies, when we see all vegetables to be united parts of one earth, and yet to have each one its proper individuating form and matter, we cannot, though animals seem to walk more disunited, imagine that there is no kind of union or conjunction of invisible souls; though they retain their severable substances and For what conceptions can we have of a spirit- forms. Nor yet that our bodies shall have a ual body, save that it is pure, incorruptible, in- | nearer union with Christ's body, than our souls visible to mortal eyes, and fitted to the most | with his soul : but the nature, manner, and meaperfect state of the soul? How near the nature of sure of it, we know not. it is to a spirit, and so to the soul, and how far Far be it from us to think that Christ's glorithey agree or differ in substance, extensiveness, | fied spiritual body, is such in forms, parts, and divisibility, or activity; little do we know. dimensions, as his earthly body was that it hath Nor do we know where and how far Christ's | hands, feet, brains, heart, stomach, liver, intesbody is present by extent. The sun is commonly taken for a body, and its motion, light, and heat are, by the most probable philosophy, taken to be a real emanant part of its substance, and so that it is essentially as extensive as those beams; that is, it at once fills all our air, and touches the surface of the earth; and how much farther it extends we cannot tell: what difference there is between Christ's glorified body, and the sun, in purity, splendour, extent, or excellency of nature, little do poor mortals know. And so of the

rest.

Let no man therefore cavil and say, How can a whole world of glorified bodies be all present with the one body of Christ, when each must possess its proper room? for as the body of the solar beams, and the extensive air, are so compresent, as that none can discern the difference of the places which they possess, and a world of bodies are present with them both, so may all our bodies be with Christ's body, and that without any real confusion.

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tines, as on earth: or that it is such a compound of earth, water, and air, as here it was, and of such confined extent: for then as his disciples and a few Jews only were present with him, and all the world besides were absent, and had none of his company, so it would be in heaven. But it is such as not only Paul, but all true believers in the world, from the creation to the end, shall be with Christ, and see his glory.' Though inequality of fitness, or degrees of holiness, will make an inequality of glory, no man can prove an inequality by local distance from Christ; or if such there be, for it is beyond our reach, yet none in heaven are at such a distance from him as not to enjoy the felicity of his presence.

Therefore when we dispute against them that hold transubstantiation, and the ubiquity of Christ's body, we assuredly conclude that sense is judge, whether there be real bread and wine present, or not: but it is no judge, whether Christ's spiritual body be present or not, no more than whether an angel be present: we conclude that Christ's body is not infinite or immense as is his godhead; but what are its dimensions, limits, or extent, and where it is absent, far be it from us to determine, when we cannot tell how far the We see sun extends its secondary substance, or emanant beams; nor well what locality is as to Christ's soul or any spirit, if to a spiritual body.

Besides presence with Christ, there will be such an union as we cannot now distinctly know. A political relative union is past doubt, such as subjects have in one kingdom with their king: but little know we how much more.

that there is a wonderful corporeal continuity or contact among the material works of God: the more spiritual, pure, and noble, the more inclination each nature hath to union. Every plant on earth hath a union with the whole earth in which it lives; they are real parts of it. What natural conjunction our bodies shall have to Christ's, and what influence from it, is past our knowledge: though his similitudes in John xv. and John vi. Eph. v. and 1 Cor. xii. seem to extend far, yet

Their fear is vain and carnal, who are afraid lest their union with Christ or one another will be too near; even lest thereby they lose their individuality, as rivers that fall into the sea, or extinguished candles, whose fire is after but a sun-beam, or part of the common element of fire in the air; or as the vegetative spirits, which in autumn retire from the leaves into the branches

and trunk of the tree: I have proved before, that | yet it follows not, that therefore a separated soul

our individuality, or numerical existence, ceases
not: and that no union is to be feared, were it
ever so sure, which destroys not the being, or
formal powers or action of the soul; and that it
is the great radical disease of selfishness, and
want of holy love to God and our Saviour, and
one another, which causes these unreasonable
fears; even that selfishness which now makes
men so partially desirous of their own wills and
pleasure in comparison of God's, and their own
felicity in comparison of others, and which makes
them so easily bear God's injuries, and the suf-
ferings of a thousand others, in comparison of
their own.
But he that put a great desire of the
body's preservation into the soul while it is its
form, will abate that desire when the time of
separation is come, because there is then no use
for it till the resurrection: else it would be a
torment to the soul.

As we shall have union, so also communion with the divine and human nature of Christ, respectively. Both as they will be the objects of our soul's most noble and constant acts, and as they will be the fountain or communicative cause of our receptions.

We find now that our various faculties have various objects suitable to their natures. The objects of sense are things sensible; and the objects of imagination, things imaginable, and the objects of intellect, things intelligible, and the objects of the will, things amiable: the eye, that is a nobler sense than some others, hath light for its object, which to other senses is none: and so of the rest. Therefore we have cause to suppose, that as far as our glorified souls, and our spiritual glorified bodies will differ, so far Christ's glorified soul and body will respectively be their several objects: and beholding the glory of both, will be part of our glory.

Yet is it not hence to be gathered, that the separated soul before the resurrection shall not have Christ's glorified body for its object for the objects of the body are also the objects of the soul, or to speak more properly, the objects of sense are also the objects of intellect and will, though all the objects of the intellect and will are not objects of sense. The separated soul can know Christ's glorified body, though our present bodies cannot see a soul. But how much our spiritual bodies will excel in capacity and activity these passive bodies, that have so much earth and water, we cannot tell.

Though now our souls are as a candle in a lantern, and must have extrinsic objects admitted by the senses before they can be understood,

cannot know such objects: because it now knows them abstractly, because its act of ratiocination is compound as to the cause, soul and body. But it will then know such things intuitively, as now it can do itself, when the lantern is cast by. Whatever many of late that have given themselves the title of ingenious, have said to the contrary, we have little reason to think that the sensitive faculty is not an essential, inseparable power of the same soul that is intellectual, and that sensation ceases to separated souls, however the modes of it may cease with their several uses and organs. To feel intellectually, or to understand, and will feelingly, we have cause to think will be the action of separated souls ; and if so, why may they not have communion with Christ's body and soul as their objects in their separated state? Besides that we are uncertain whether the separated soul have no vehicle or body at all. Things unknown to us must not be supposed true or false: some think that the sensitive soul is material, and as a body to the intellectual, never separated: I am not of their opinion that make them two substances, but I cannot say, I am certain that they err: some think that the soul is material, of a purer substance than things visible, and that the common notion of its substantiality means nothing else but a pure, as they call it, spiritual, materiality: thus thought not only Tertullian, but almost all the old Greek doctors of the church that write of it, and most of the Latin, or very many, as I have elsewhere showed; and as Faustus recites them in the treatise answered by Mammertus : some think that the soul, as vegetative, is an igneous body, such as we call æther or solar fire, or rather of a higher, purer kind, and that sensation and intellect are those formal faculties which specifically distinguish ́ it from inferior mere fire or æther. There were few of the old doctors that thought it not some of these ways material; and consequently extensive and divisible by divine power, though not naturally, or of its own inclination, because most strongly inclined to unity. If any of all these uncertain opinions should prove true, the objections in hand will find no place. To say nothing of their conceit, who say, that as the spirit that retires from the falling leaves in autumn, continues to animate the tree, so man's soul may do when departed, with that to which it is united, to animate some more noble universal body: but as all these are the too bold cogitations of men that had better let unknown things alone, so yet they may be mentioned to refute that more perilous boldness which denies the soul's action

which is certain, upon, at best, uncertain rea- | second cause, but have either grace or glory from God alone.

sons.

I may boldly conclude, notwithstanding such objections, that Christ's divine and human nature, soul and body, shall be the felicitating objects of intuition and holy love to the separated soul before the resurrection; and that to be with Christ is to have such communion with him, and not only to be present where he is.

So far am I from such arrogancy, as to think that I shall be so near to God, as to be above the need and use of Christ and his communications, as that I dare not say that I shall be above the need and help of other subordinate causes: as I am now lower than angels, and need their help, and as I am under the government of my superiors, and, as a poor weak member, am little worth in comparison of the whole body, the church of Christ, and receive continual help from the whole: so how far it will be thus in glory, I know not; but that God will still use second causes for our joy, I doubt not; and also that there will not be an equality; that it will be consistent with God's all-sufficiency to us, and our felicity in him, that we shall for ever have use for one another, and that to sit down with Abraham, Isaac, and Jacob in the kingdom of God,` and to be in Abraham's bosom, and sit at Christ's

ruler over ten cities, and to join with the heavenly host or choir in the joyful love and praise of God, and of the Lamb, and many such like, are not false nor useless notes and notions of our celestial glory.

The chief part of this communion will be that in which we are receptive, even Christ's communications to the soul. As the infinite incomprehensible deity is the root or first cause of all communication, natural, gracious, and glorious, to being, motion, life, rule, reason, holiness, and happiness; and the whole creation is more dependent on God, than the fruit on the tree, or the plants on the earth, or the members on the body, though yet they are not parts of the deity, nor deified, because the communication is creative; so God uses second causes in his communication to inferior natures. It is more than pro-right and left hand in his kingdom, and to be bable, that the human soul of Christ primarily, and his body secondarily, are the chief second cause of influence and communication both of grace and glory, both to man in the body, and to the separated soul. As the sun is first an efficient communicative second cause of seeing to the eye, and then also is the object of our sight so Christ is to the soul. For as God, so the Lamb is the light and glory of the heavenly Jerusalem in his light we shall have light. Though he give up the kingdom to the Father, so far as that God shall be all in all, and his creature be fully restored to his favour, and there shall be need of a healing government no more, for the recovering of lapsed souls to God; yet surely he will not cease to be our Mediator, and to be the church's head, and to be the conveying cause of everlasting life, light, and love, to all his members: as now we live because he lives, even as the branches in the vine, and the Spirit that quickens, enlightens, and sanctifies us, is first the Spirit of Christ before it is ours, and is communicated from God, by him, to us; so will it be in the state of glory; for we shall have our union and communion with him perfected and not destroyed or diminished. Unless I could be so proud as to think that I am or shall be the most excellent of all the creatures of God, and therefore nearest him, and above all others, how could I think that I am under the influence of no

*This one truth will give great light into the controversies about God's gracious operations on the soul: for when he uses second causes, we see he operates according to their limited aptitude: and Christ's human nature, and all other second causes are limited, and

Certainly if I be with Christ, I shall be with all that are with Christ; even with all the heavenly society. Though these bodies of gross passive matter must have so much room, that the earth is little enough for all its inhabitants; and those at the antipodes are almost as strange to us as if they were in another world; and those of another kingdom, another province or country, and often another parish, yea, another house, are strangers to us, so narrow is our capacity of communion here; yet we have great cause to think, by many scripture expressions, that our heavenly union and communion will be nearer, and more extensive; and that all the glorified shall know each other, or at least be far less distant, and less strange, than now we are. As I said before, when I see how far the sun-beams extend, how they penetrate our closest glass, and puzzle them that say that all bodies are impenetrable; when I see how little they hinder the placing or presence of other creatures, and how intimately they mix themselves with all; and seem to possess the whole region of the air, when yet the air seems itself to fill it, &c. I dare not think that glorified spirits, no, nor spiritual bodies, will be such strangers to one another as we are here on earth.

I must needs say, that it is a pleasant thought operate variously and resistibly according to the recepient's capacity. to me, and greatly helps my willingness to die,

Or at most, it is but as flowers die in the fall, and plants in winter, when the retiring spirits have done their work, and are indisposed to dwell in so cold and unmeet a habitation, as the season makes their former matter then to be. Its retirement is not its annihilation, but its taking up a fitter place.

to think that I shall go to all the holy ones, both | service is at an end. What should I do with a Christ, and angels, and departed blessed souls. horse when I shall need to ride or travel no more, God hath convinced me, that they are better or with a pen when I must write no more? It than I, each singly, and therefore more amiable is but the laying by the passive receiver of my than myself; and that many are better than one, soul's operations, when the soul hath no more to and the whole than a poor sinful part, and the do upon it as I cast by my lute, or other innew Jerusalem is the glory of the creation. God strument, when I have better employment than hath given me a love to all his holy ones as such; music to take up my time! a love to the work of love and praise, which they continually and perfectly perform to God; and a love to the celestial Jerusalem as it is complete, and to his glory shining in them. My old acquaintance with many a holy person gone to Christ, doth make my thoughts of heaven the more familiar to me. O how many of them could I name! It is no small encouragement to one that is to enter upon an unseen world, to think that he goes not an untrodden path, nor enters into a solitary or singular state; but follows all from the creation, to this day, that have passed by death to endless life. Is it not an emboldening consideration, to think, that I am to go no other way, nor to no other place or state, than all the believers and saints have gone to before me, from the beginning to this time? Of this more afterwards.

CHAP. III.

TO BE WITH CHRIST, IT IS NEEDFUL TO

DEPART.

BUT I must be loosed or depart before I can thus be with Christ: and I must here consider from what I must depart. How, or in what manner; and I must not refuse to know the worst.

It is but a separation from a troublesome companion, and putting off a shoe that pinched me. Many a sad and painful hour I have had in this frail and faultering flesh; many a weary night and day: what cares, what fears, what griefs, and what groans, hath this body cost me? Alas! how many hours of my precious time have been spent to maintain it, please it, or repair it? How considerable a part of all my life hath been spent in necessary sleep and rest? How much in eating, drinking, dressing, physic: and how much in labouring, or using means to procure these and other necessaries? Many a hundred times I have thought, that it costs me so dear to live, yea, to live a painful, weary life, that were it not for the work and higher ends of life, I had little reason to be much in love with it, or to be, loth to leave it. Had not God put into our nature itself a necessary, unavoidable, sensitive love of the body, and of life, as he puts into the mother, and into every brute, a love of their young ones, how unclean, impotent, and troublesome soever, for the propagation and continuance of man on earth,-had God but left it to mere reason, without this necessary pre-engagement of our natures, it would have been a matter of more doubt and difficulty than it is, whether this life should be loved and desired, and no small num

I know that I must depart from this body itself, and the life which consists in the animating of it. These eyes must here see no more; this hand must move no more; these feet must walk | no more; this tongue must speak no more: as much as I have loved and over-loved this body, I must leave it to the grave. There must it lieber would daily wish that they had never been and dissolve in darkness, as a neglected thing.

This is the fruit of sin, and nature would not have it so I mean the nature of this compound man: but what though it be so? It is but my shell or tabernacle, and the clothing of my soul, and not itself. It is but an elementary composition dissolved; and earth going to earth, and water to water, and air to air, and fire to fire, into that union which the elementary nature doth incline to.

It is but an instrument laid by when all its work is done, and a servant dismissed when his

born; a wish that I have had much ado to forbear, even when I have known that it is sinful, and when the work and pleasure of my life have been such to overcome the evils of it, as few have had.

Yea, to depart from such a body, is but to be removed from a very foul, uncleanly and sordid habitation. I know that the body of man and brutes is the curious, wonderful work of God, and not to be despised, nor injuriously dishonoured, but admired and well used: but yet it is a wonder to our reason, that so noble a spirit

should be so meanly housed: we may call it ' our vile body,' as the apostle doth. It is made up of the airy, watery and earthly parts of our daily food, influenced and actuated by the fiery part, as the instrument of the soul. The greater part of the same food, which, with great cost, pomp, and pleasure, is first upon our tables, and then in our mouths to-day, is to-morrow a lothesome excrement, and cast out into the draught, that the sight and smell of that annoy us not, which yesterday was the sumptuous fruit of our abundance, and the glory of that which is called great house-keeping, and the pleasure of our eyes and taste.

Yet more to depart from such a body, is but to be loosed from the bondage of corruption, and from a clog and prison of the soul. I say not that God put a pre-existent soul into this prison penally, for former faults: I must say no more than I can prove, or than I know: but that body which was an apt serpent to innocent man's soul, is become as a prison to him now: what alteration sin made upon the nature of the body, as whether it be more terrene and gross than else it would have been, I have no reason to assert of earth or dust it was at first, and to dust it is sentenced to return. But no doubt but it hath its part in that dispositive deprivation which is the fruit of sin. We find that the soul, as sensitive, is so imprisoned or shut up in flesh, that sometimes it is more than one door that must be opened before the object and the faculty can meet in the eye indeed, the soul seems to have a window to look out at, and to be almost itself visible to others yet there are many interposing tunicles, and a suffusion or winking can make the clearest sight to be as useless for the time as if it were none: if sense be thus shut up from its object, no wonder if reason also be under difficulties from corporeal impediments; and if the soul that is yoked with such a body can go no ́faster than its heavy pace.

Yet further: to depart from such a body, is but to be separated from an accidental enemy, and one of our greatest and most hurtful enemies : though still we say, that it is not by any default in the work of our Creator, but by the effects of sin, that it is such: what could Satan, or any other enemy of our souls, have done against us without our flesh? What is it but the interest of this body, that stands in competition against the interest of our souls and God? What else do the profane sell their heavenly inheritance for, as Esau his birthright? No man loves evil, as evil, but as some way a real or seeming good? What good is it but that which seems good for

the body? What else is the bait of ambition, covetousness, and sensuality, but the interest and pleasure of this flesh? What takes up the thoughts and care which we would lay out upon things spiritual and heavenly, but this body and its life? What pleasures be they that steal away men's hearts from the heavenly pleasures of faith, hope, and love, but the pleasures of this flesh? This draws us to sin: this hinders us from and in our duty. This body hath its interest which must be minded, and its ordinate appetite which must be pleased; or else what murmurings and disquiet must we expect? Were it not for bodily interest, and its temptations, how much more innocently and holily might I live? I should have nothing to care for, but to please God, and to be pleased in him, were it not for the care of this bodily life. What employment should my will and love have, but to delight in God, and love him and his interest, were it not for the love of the body, and its concerns? By this the mind is darkened, and the thoughts diverted : by this our wills are perverted and corrupted, and by loving things corporeal, contract a strangeness and aversion from things spiritual: by this, heart and time are alienated from God; our guilt is increased, and our heavenly desire and hopes destroyed; life made unholy and uncomfortable, and death made terrible, God and our souls separated, and life eternal set by, and in danger of being utterly lost. I know that it is the sinful soul that is in all this the chief cause and agent: but what is it but bodily interest that is its temptation, bait, and end? What but the body, its life, and pleasure, is the chief, objective, alluring cause of all this sin and misery? Shall I take such a body to be better than heaven, or be loth to be loosed from so troublesome a yoke-fellow, or to be separated from so burdensome and dangerous a companion?

Object. But I know this habitation, but the next I know not; I have long been acquainted with this body, and this world, but the next I am unacquainted with.

Answ. If you know it, you know all that of it which I have mentioned before; you know it to be a burden and snare: I am sure I know by long experience, that this flesh hath been a painful lodging to my soul, and this world as a tumultuous ocean, or like the uncertain and stormy region of the air. Well he deserves bondage, pain, and enmity, who will love them because he is acquainted with them and is loth to leave them because he hath had them long, and is afraid of being well because he hath been long sick. Do you not know the next and better habita

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