III. The Constitutive Reasons from the Intellective state.

III. The Constitutive Reasons from the Intellective state.

III. § 1. Though the Tempter would persuade men, because of the case of Infants in the Womb, Apoplectic's, &c. that the understanding will be but an unactive Power when separated from these corporeal Organs, I have seen before sufficient Reasons to repel this temptation. I will suppose that it will not have such a mode of Conception as it hath now by these Organs: But, 1. The Soul will be still essentially a Vital Intellective substance, disposed to act naturally, and that is, to those acts which it is formally inclined to (as fire to illuminate and heat.) And as it cannot die (while it is what it is in Essence) because it is Life itself, that is, The Vital substance; so it cannot but be Intellective (as to an Inclined Power,) because it is such Essentially (though God can change or annihilate any thing if he would.) 2. And it will be among a world of Objects. 3. And it will still have its dependence on the first cause, and receive his continual actuating influx. 4. And no Man can give the least show of true Reason, to prove that it shall cease sensation, (whether the sensitive Faculties be in the same substance which is Intellective, which is most probable, or in one conjunct as some imagine) though the Species and Modes of Sensation cease which are denominated from the various Organs. 5. Yea, no Man can prove that the departing Soul doth not carry with it its igneous Spirits, which in the Body it did immediately actuate: (If it were never ⟨p. 139⟩so certain that those Greek Fathers were mistaken (as well as Hippocrates) who took the Soul itself to be a sublime Intellectual Fire.

III. § 1. Though the Tempter would persuade men, because of the case of Infants in the Womb, Apoplectick's, &c. that the understanding will be but an unactive Power when separated from these corporeal Organs, I have seen before sufficient Reasons to repel this temptation. I will suppose that it will not have such a mode of Conception as it hath now by these Organs: But, 1. The Soul will be still essentially a Vital Intellective substance, disposed to act naturally, and that is, to those acts which it is formally inclined to (as fire to illuminate and heat.) And as it cannot die (while it is what it is in Essence) because it is Life itself, that is, The Vital substance; so it cannot but be Intellective (as to an Inclined Power,) because it is such Essentially (though God can change or annihilate any thing if he would.) 2. And it will be among a world of Objects. 3. And it will still have its dependence on the first cause, and receive his continual actuating influx. 4. And no Man can give the least shew of true Reason, to prove that it shall cease sensation, (whether the sensitive Faculties be in the same substance which is Intellective, which is most probable, or in one conjunct as some imagine) though the Species and Modes of Sensation cease which are denominated from the various Organs. 5. Yea, no Man can prove that the departing Soul doth not carry with it its igneous Spirits, which in the Body it did immediately actuate: (If it were never ⟨p. 139⟩so certain that those Greek Fathers were mistaken (as well as Hippocrates) who took the Soul itself to be a sublime Intellectual Fire.

And as to the Objection, some hold that the Soul preexisted before it was in the Body; others and most that it then received its first being. If the first were true, it would be true that the Soul had its Intellectual Activity before, though the Soul itself incorporate remember it not, because it Operateth but ut forma hominis, (and its Oblivion they take to be part of its penalty:) And they that think it a radius of the Anima mundi vel systematis must think that then it did Intellectually animate hunc mundum, vel mundi partem: And to do so again, is the worst they can conjecture of it: As the rays of the Sun which heat a burning Glass, and by it set a Candle on fire, are the same rays still diffused in the Air, and illuminating, heating and moving it, and terminated on some other Body, and not annihilated or debilitated when their contracted Operation ceaseth by breaking the Glass or putting out the Candle: And as the Spirit of a Tree still animateth the Tree, when it retireth from the Leaves and lets them fall. But this being an unproved imagination of mens own Brains, we have no further use of it, than to confute themselves. But if the Soul existed not till its incorporation, what wonder if it Operate but ut forma, when it is united to the Body for that use? What wonder if its initial Operations like a spark of Fire in Tinder, or the first lighting of a Candle, be weak and scarce by us perceptible? What wonder if it operate but to the uses that the Creation did appoint it; and first as vegetative fabricate its own Body as the Makers instrument, and then feel, and then understand? And what wonder if it Operate no further than Objects are admitted? And therefore ⟨p. 140⟩what wonder if in Apoplexies, &c. such Operations are intercepted? But the departing Soul is, 1. in its Maturity. 2. No more united to this Body, and so not confined to sense and imagination in its Operations, and the admission of its Objects. 3. And it is sub ratione meriti, and as a governed subject is ordinate to its reward; which it was not capable of receiving in the Womb or in an Apoplexy. And as we have the Reasons before alleged to hold, 1. That it shall not be annihilated. 2. Nor dissolved. 3. Nor lose its essential Faculties or Powers. 4.

And as to the Objection, some hold that the Soul preexisted before it was in the Body; others and most that it then received its first being. If the first were true, it would be true that the Soul had its Intellectual Activity before, though the Soul itself incorporate remember it not, because it Operateth but ut forma hominis, (and its Oblivion they take to be part of its penalty:) And they that think it a radius of the Anima mundi vel systematis must think that then it did Intellectually animate hunc mundum, vel mundi partem: And to do so again, is the worst they can conjecture of it: As the rays of the Sun which heat a burning Glass, and by it set a Candle on fire, are the same rays still diffused in the Air, and illuminating, heating and moving it, and terminated on some other Body, and not annihilated or debilitated when their contracted Operation ceaseth by breaking the Glass or putting out the Candle: And as the Spirit of a Tree still animateth the Tree, when it retireth from the Leaves and lets them fall. But this being an unproved imagination of mens own Brains, we have no further use of it, than to confute themselves. But if the Soul existed not till its incorporation, what wonder if it Operate but ut forma, when it is united to the Body for that use? What wonder if its initial Operations like a spark of Fire in Tinder, or the first lighting of a Candle, be weak and scarce by us perceptible? What wonder if it operate but to the uses that the Creation did appoint it; and first as vegetative fabricate its own Body as the Makers instrument, and then feel, and then understand? And what wonder if it Operate no further than Objects are admitted? And therefore

Nor those essential Powers be continued useless by the wise and merciful Creator, though by Natural revelation we know not in what manner they shall act; whether on any other Body, and by what conjunction, and how far; so by Supernatural Revelation we are assured, that there is a reward for the Righteous, and that holy Souls are still members of Christ, and live because he liveth, and that in the Day of their departure they shall be with him in Paradise, and being absent from the Body, shall be present with the Lord; and that Christ therefore died, rose and revived that he might be Lord both of the Dead and of the Living, that is, of those that being Dead, hence do Live with him, and of those that yet live in the Body: For he that said, God is not the God of the dead but of the Living, that is, stands not related to them as his People as a King to Subjects, is not himself the Lord of the absolute Dead, but of the Living.

Therefore (as Contarenus against Pomponatius de Immortal. Anim: saith) the Immortality of the Soul is provable by the Light of Nature, but the manner of its future Operation must be known by Faith. And blessed be the Father of Spirits, and our Redeemer, who hath sent and set up this excellent Light, by which we see further than purblind Infidels can do.

§ 2. But I deny not but even the Scripture itself, doth tell us but little of the Manner of our Intellection when we are out of the Body; and it is not improbable that there is more Imperfection in this Mode of Notional, Organical, Abstractive knowledge which the Soul exerciseth in the Body, than most consider of: And that as the Eye hath the visive Faculty in sleep, and when we wink, and an internal action of the visive Spirits (no doubt,) and yet seeth not any thing without, till the Eyelids are opened, (and was not made to see its own sight;) so the Soul in the Body is as a winking Eye, to all things that are not by the Sense and Imagination intromitted or brought within its reach: And whether (sicut non video visum, neque facultatem, neque substantiam videntem, videndo tamen certo percipio me videre, so it may be said, Non intelligo immediatè ipsam intellectionem, neque facultatem, aut substantiam intelligentem; Intelligendo tamen certo percipio me intelligere, quia actus Intellectûs in Spiritus sensitivos operans sentitur; or whether we must further say with Ockam, that Intellectus tum intuitivè tum abstractivè se intelligit; I leave to wiser men to judge: But I am very suspicious that the Body is more a Lantern to the Soul, than some will admit; and that this Lusus notionum secundarum, or abstractive knowledge of Things by Organical Images, Names, and Notions, is occasioned by the Union of the Soul with the Body ut formae; and is that Childish knowledge which the Apostle saith shall be done away: And how much of Mans fall might consist in such a knowing of good and evil I cannot tell (or in the overvaluing such a knowledge:) And I I think that when vain Philosophy at Athens had called the thoughts and desires of Mankind from great Realities to the Logical and Philological game at Words and ⟨p. 142⟩Notions, it was Socrates his wisdom to call them to more concerning Studies, and Pauls greater Wisdom to warn men to take heed of such vain Philosophy, and to labour to know God and Jesus Christ, and the things of the Spirit, and not to overvalue this ludicrous dreaming worldly Wisdom. And if I have none of this kind of Notional childish knowledge when I am absent from the Body, the Glass and Spectacles may then be spared, when I come to see with open Face, (or as face to Face.) Our future knowledge is usually in Scripture called SEEING, Mat. 5. 8.

§ 2. But I deny not but even the Scripture itself, doth tell us but little of the Manner of our Intellection when we are out of the Body; and it is not improbable that there is more Imperfection in this Mode of Notional, Organical, Abstractive knowledge which the Soul exerciseth in the Body, than most consider of: And that as the Eye hath the visive Faculty in sleep, and when we wink, and an internal action of the visive Spirits (no doubt,) and yet seeth not any thing without, till the Eyelids are opened, (and was not made to see its own sight;) so the Soul in the Body is as a winking Eye, to all things that are not by the Sense and Imagination intromitted or brought within its reach: And whether (sicut non video visum, neque facultatem, neque substantiam videntem, videndo tamen certo percipio me videre, so it may be said, Non intelligo immediatè ipsam intellectionem, neque facultatem, aut substantiam intelligentem; Intelligendo tamen certo percipio me intelligere, quia actus Intellectûs in Spiritus sensitivos operans sentitur; or whether we must further say with Ockam, that Intellectus tum intuitivè tum abstractivè se intelligit; I leave to wiser men to judge: But I am very suspicious that the Body is more a Lanthorn to the Soul, than some will admit; and that this Lusus notionum secundarum, or abstractive knowledge of Things by Organical Images, Names, and Notions, is occasioned by the Union of the Soul with the Body ut formae; and is that Childish knowledge which the Apostle saith shall be done away: And how much of Mans fall might consist in such a knowing of good and evil I cannot tell (or in the overvaluing such a knowledge:) And I I think that when vain Philosophy at Athens had called the thoughts and desires of Mankind from great Realities to the Logical and Philological game at Words and

Blessed are the pure in heart, for they shall see God, 1 Cor. 13. 12. We shall see Face to Face, 1 Joh. 3. 2. We shall see him as he is, Joh. 17. 24. Father, I will that those which thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me, &c. An Intuitive knowledge of all things as in themselves immediately is a more excellent sort of knowledge than this by similitudes, Names and Notions, which our Learning now consisteth in, and is but an Art acquired by many acts and use.

§ 3. If the Sun were, as the Heathens thought it, an Intellective Animal, and its emitted rays were vitally visive, and when one of those rays were received by prepared seminal matter (as in Insects) it became the Soul of an inferior Animal, in this case the said ray would operate in that Insect or Animal but according to the Capacity of the recipient matter; whereas the Sun itself by all its emitted rays would see all things Intellectually and with delight, and when that Insect were dead, that Ray would be what it was, an Intellective Intuitive emanation: And though the Soul in Flesh do not know itself, how it shall be united to Christ and to all other holy Souls and to God himself, nor how near, or just of what sort that union will be, yet united it will ⟨p. 143⟩be; and therefore will participate accordingly of the the universal Light or understanding to which it is united. The Soul now as it is or operateth in the Foot or Hand doth not understand, but only as it is and operateth in the Head: And yet the same Soul which is in the Hand understandeth in the Head; and the Soul operateth not so selfishly or dividedly in the Hand, as to repine there because it understandeth not there; but it is quiet in that it understandeth in the Head, and performeth its due Operation in the Hand. But this diversity of Operations seemeth to be from the Organs and the Bodies use or need: But Souls dismissed from the Body seem to be as all Eye, or Intuitive Light. Therefore though it might content us to say that our Head seeth all things, and we are united to him, yet we may say further that we our selves shall see God, and all things that are meet for us to see.

§ 3. If the Sun were, as the Heathens thought it, an Intellective Animal, and its emitted rayes were vitally visive, and when one of those rayes were received by prepared seminal matter (as in Insects) it became the Soul of an inferiour Animal, in this case the said ray would operate in that Insect or Animal but according to the Capacity of the recipient matter; whereas the Sun itself by all its emitted rays would see all things Intellectually and with delight, and when that Insect were dead, that Ray would be what it was, an Intellective Intuitive emanation: And though the Soul in Flesh do not know itself, how it shall be united to Christ and to all other holy Souls and to God himself, nor how near, or just of what sort that union will be, yet united it will ⟨p. 143⟩be; and therefore will participate accordingly of the the universal Light or understanding to which it is united. The Soul now as it is or operateth in the Foot or Hand doth not understand, but only as it is and operateth in the Head: And yet the same Soul which is in the Hand understandeth in the Head; and the Soul operateth not so selfishly or dividedly in the Hand, as to repine there because it understandeth not there; but it is quiet in that it understandeth in the Head, and performeth its due Operation in the Hand. But this diversity of Operations seemeth to be from the Organs and the Bodies use or need: But Souls dismissed from the Body seem to be as all Eye, or Intuitive Light. Therefore though it might content us to say that our Head seeth all things, and we are united to him, yet we may say further that we our selves shall see God, and all things that are meet for us to see.

§ 4. And seeing it is most certain that the Superior glorious Regions are full of blessed Spirits who do see God and one another, having much more perfect Operations than we have (whose effects we Mortals find here below) why should I that find an Intellective Nature in my self, make any doubt of my more perfect Operations when I am dismissed hence (being satisfied that a Soul will not lose its simple Essence.) Either those superior Spirits have ethereal Bodies to act in (or are such themselves) or not: If they are or have such, why should I doubt of the like; and think that my Substance or Vehicle will not be according to the Region of my abode. If not, why should I think that my departed Soul may not know or see without an igneous or ethereal Body or Vehicle, as well as all those worlds of Spirits. And the certainty of Apparitions, Possessions, and Witches do tell us, not only that there ⟨p. 144⟩are such Inhabitants of other Regions, Ordinarily invisible to us, but also that we are in the way to that Happiness or Misery which is in our invisible state.

§ 4. And seeing it is most certain that the Superior glorious Regions are full of blessed Spirits who do see God and one another, having much more perfect Operations than we have (whose effects we Mortals find here below) why should I that find an Intellective Nature in my self, make any doubt of my more perfect Operations when I am dismissed hence (being satisfied that a Soul will not lose its simple Essence.) Either those superiour Spirits have ethereal Bodies to act in (or are such themselves) or not: If they are or have such, why should I doubt of the like; and think that my Substance or Vehicle will not be according to the Region of my abode. If not, why should I think that my departed Soul may not know or see without an igneous or ethereal Body or Vehicle, as well as all those worlds of Spirits. And the certainty of Apparitions, Possessions, and Witches do tell us, not only that there ⟨p. 144⟩are such Inhabitants of other Regions, Ordinarily invisible to us, but also that we are in the way to that Happiness or Misery which is in our invisible state.

§ 5. These things reviewed (being partly mentioned before) assuring me that I shall have actual Intellection in my separated state, the Region, with the Objects, but above all the Holy Scriptures, will tell me as much as it is meet that I should here know, what it is that I shall intuitively understand. The Apostle, 1 Cor. 13. 10, 11, 12. doth distinguish our knowing in part and knowing Perfectly, knowing as a Child, and as a Man, knowing darkly and enigmatically as in a Glass, and knowing Face to Face as we are known: The great Question is, When this Time of Perfection is? Whether he mean at Death, or at the Resurrection. If Dr. Hammond's observation hold that [Greek or Hebrew] in Scripture,¹ when [The Flesh or Body] is not joined with it, signifies that Life which the Soul doth enter upon immediately after our Death, and so that the Soul hath that [after living] which is signified by the very word which we Translate Resurrection] then it will lead men to think that there is less difference between Man's state at his first departure and at his last Resurrection than most think (even than Calvin himself thought:) But the difference between our first and last state of after life (or Resurrection) cannot be now distinctly known. What difference there is now between Enoch, Elijah, and those who rose at Christs Resurrection, and the rest of the Saints, even the Spirits of the perfected Just, and whether the first have as much greater Glory than the rest, as it is conceived that we shall have at the Resurrection above that which immediately followeth Death, what mortal Man can tell? I am past doubt ⟨p. 145⟩that Flesh and Blood (formally so called, and not only ab accidente, as sinful) shall not inherit the Kingdom of God (vid. Hammond in loc.) but that our Natural Bodies shall be made Spiritual Bodies: And how a Spiritual Body differeth from a Spirit or Soul, I pretend not well to understand, but must stay till God by experience or fuller Light inform me. But surely the difference is not like to be so great, as that a Soul in Flesh shall know in part, and a Soul in a Spiritual Body shall know perfectly, and a Soul between both shall not know at all. If it be Perfection which we shall have in our Spiritual Body, it is like that we are nearer to that Perfection (in Knowledge and Felicity) while we are between both, than we are in the Flesh.

§ 6. And sure a Soul, that even Solomon saith goeth upward, and to God that gave it, is liker to know God, than that which is terminated in Flesh, and operateth ut forma according to its capacity and state: And a Soul that is with Christ, is liker to know Christ, and the Father in him, than that which is present with the Body, and absent from the Lord. What less can the Promise of being with him signify?

§ 6. And sure a Soul, that even Solomon saith goeth upward, and to God that gave it, is liker to know God, than that which is terminated in Flesh, and operateth ut forma according to its capacity and state: And a Soul that is with Christ, is liker to know Christ, and the Father in him, than that which is present with the Body, and absent from the Lord. What less can the Promise of being with him signifie?

§ 7. And, 1. as to the Kind of Knowledge, how excellent and more satisfactory a way will that of Intuition or Intellective-Sense be than is our present way of abstraction, Similitudes and Signs: What abundance of Time, Thoughts and Labour doth it cost us now, to learn our Grammar, our Rhetoric, and our Logic? Our Arts loquendi, dicendi, & disserendi? To learn our Wordy Rules and Axioms, in Metaphysics, Physics, &c. And when we have learnt them all (if all can be learned) how little the nearer are many to the knowing of the signified Realities? We oft get but a Set of Words to play with, to take up our time, and divert ⟨p. 144⟩[…] ⟨p. 145⟩[…] ⟨p. 146⟩us from the Matter: Even as Carnal men use the Creatures which signify God, and are made to lead them up to him, to entangle them and be the greatest and most pernicious diversion of their Souls from God; so do too many Learned men do by their Organical signal Knowledge They use it as men do Cards, and Romances, and Plays, to delight their Phantasies; but they know less of the Things that are worth their knowing, than many unlearned Persons do, as I said before. Had not much of the Athenian Learning been then a mere Game, for men to play away their precious time at, and to grow proud of, while they were ignorant of saving Realities, Christ and his Apostles had not so much neglected it as they did, nor Paul so much warned men to take heed of being deceived by that vain kind of Philosophy; in which he seemeth to me to have greater respect to the universally esteemed Athenian Arts, than, as Dr. Hammond Thought, to the mere Gnostic pretensions.

§ 7. And, 1. as to the Kind of Knowledge, how excellent and more satisfactory a way will that of Intuition or Intellective-Sense be than is our present way of abstraction, Similitudes and Signs: What abundance of Time, Thoughts and Labour doth it cost us now, to learn our Grammar, our Rhetorick, and our Logick? Our Artes loquendi, dicendi, & disserendi? To learn our Wordy Rules and Axioms, in Metaphysicks, Physicks, &c. And when we have learnt them all (if all can be learned) how little the nearer are many to the knowing of the signified Realities? We oft get but a Set of Words to play with, to take up our time, and divert ⟨p. 144⟩

This poor dreaming signal Artificial Knowledge is, 1. Costly, 2. Uncertain. 3. Contentious. 4. Unsatisfactory, in comparison of Intuitive Knowledge.

1. It is costly, as to the hard labour and precious time, which must be laid out for it, as aforesaid; we grow old in getting us Horses, and Boots, and Spurs for our Journey, and it's well if we begin it at the last: Like a Man that would study the new found Planets, and the shape of Saturn, and Jupiter's Satellites, and the Viam Lacteam, &c, and he spends his whole life in getting him the best Tubes or Telescopes, & never useth them to his ends: Or like one that instead of learning to write doth spend his life in getting the best Ink, Paper & Pens: Or rather like one that learneth to Write and Print exactly, and not to understand what any of his words do signify. Men take their Spectacles in stead of Eyes.

1. It is costly, as to the hard labour and precious time, which must be laid out for it, as aforesaid; we grow old in getting us Horses, and Boots, and Spurs for our Journey, and it's well if we begin it at the last: Like a Man that would study the new found Planets, and the shape of Saturn, and Jupiter's Satellites, and the Viam Lacteam, &c, and he spends his whole life in getting him the best Tubes or Telescopes, & never useth them to his ends: Or like one that instead of learning to write doth spend his life in getting the best Ink, Paper & Pens: Or rather like one that learneth to Write and Print exactly, and not to understand what any of his words do signifie. Men take their Spectacles in stead of Eyes.

2. And when this Learning is got, how uncertain are we whether the words have no ambiguity? Whether they give us the true notice of the Speakers […], and of the Matter spoken of? As I said before, what a penury, and yet redundancy of words have we? Of how various and uncertain signification? Changed by Custom, or Arbitrary design? Sometime by the Vulgar use, and sometime by Learned men, that being conscious of the defectiveness of the speaking-Art, are still tampering and attempting to amend it. And some men speak obscurely on purpose, to raise in their Readers a conceit of their subtle and sublime conceptions. And he that understandeth Things most clearly, and speaketh them most plainly (which are the parts of true Learning) shall have much a do to get the Matter out of dark and bewildering uncertainties, and to make others understand both it and him.

2. And when this Learning is got, how uncertain are we whether the words have no ambiguity? Whether they give us the true notice of the Speakers 〈…〉, and of the Matter spoken of? As I said before, what a penury, and yet redundancy of words have we? Of how various and uncertain signification? Changed by Custom, or Arbitrary design? Sometime by the Vulgar use, and sometime by Learned men, that being conscious of the defectiveness of the speaking-Art, are still tampering and attempting to amend it. And some men speak obscurely on purpose, to raise in their Readers a conceit of their subtile and sublime conceptions. And he that understandeth Things most clearly, and speaketh them most plainly (which are the parts of true Learning) shall have much a do to get the Matter out of dark and bewildring uncertainties, and to make others understand both it and him.

3. And hence come the greatest part of the Contentions of the World, which are hottest among men that most pretend to wordy knowledge: As in Traffic and converse, the more men and business we have to do with, usually the more quarrels and differences we have; so the more of this wordy Learning, instead of Realities, me• pretend to, the more Disputes and Controversies they make; and the Instruments of Knowledge, prove the Instruments of Error and Contention: And alas how many applauded Volumes are the snares and troublers of the World! And how great a part of our Libraries are vain janglings, and strife of words, and traps for the more ingenuous sort, that will not be taken with Cards and Dice robbing us of our time, destroying our Love, depressing our minds that should ascend to God, and diverting them from the great and holy Things, which should be the matter of our Thoughts and Joys; and filling the Church with Sects and Strife, ⟨p. 148⟩while every one striveth for the preeminence of his Wit and Notions, and few strive for holy Love, and Unity, and good works.

3. And hence come the greatest part of the Contentions of the World, which are hottest among men that most pretend to wordy knowledge: As in Traffick and converse, the more men and business we have to do with, usually the more quarrels and differences we have; so the more of this wordy Learning, instead of Realities, me• •pretend to, the more Disputes and Controversies they make; and the Instruments of Knowledge, prove the Instruments of Errour and Contention: And alas how many applauded Volumes are the snares and troublers of the World! And how great a part of our Libraries are vain janglings, and strife of words, and traps for the more ingenuous sort, that will not be taken with Cards and Dice robbing us of our time, destroying our Love, depressing our minds that should ascend to God, and diverting them from the great and holy Things, which should be the matter of our Thoughts and Joys; and filling the Church with Sects and Strife, ⟨p. 148⟩while every one striveth for the preeminence of his Wit and Notio•s, and few strive for holy Love, and Unity, and good works.

4. And all this while, alas, too many Learned men do but lick the outside of the Glass, and leave the Wine within untasted: To know God, and Christ, and Heaven and Holiness, do give the Soul a nourishing and strengthening kind of pleasure, like that of the Appetite in its food: But this game at Words is but a knowing of Images, Signs, and Shadows, and so is but an image and shadow of true Knowledge: It is not that Grace which Austine's definition saith, Nemo male utitur; but it is that which the Sanctified use well, and the Unsanctified are puffed up by, and use to the opposition of Truth, the Ostentation of a Foolish Wit, and the deceit of their own Souls: And if it be sanctified knowledge, it is but Mediate in order to our knowledge of the Things thus signified: And it is the real Good which contenteth and beatifieth, though the Notions may be a subordinate recreation. And Intuition feasteth on these Realities.

4. And all this while, alas, too many Learned men do but lick the outside of the Glass, and leave the Wine within untasted: To know God, and Christ, and Heaven and Holiness, do give the Soul a nourishing and strengthning kind of pleasure, like that of the Appetite in its food: But this game at Words is but a knowing of Images, Signs, and Shadows, and so is but an image and shadow of true Knowledge: It is not that Grace which Austine's definition saith, Nemo male utitur; but it is that which the Sanctified use well, and the Unsanctified are puffed up by, and use to the opposition of Truth, the Ostentation of a Foolish Wit, and the deceit of their own Souls: And if it be sanctified knowledge, it is but Mediate in order to our knowledge of the Things thus signified: And it is the real Good which contenteth and beatifieth, though the Notions may be a subordinate recreation. And Intuition feasteth on these Realities.

§ 9. II. And as to the Objects of this Intuition, their excellency will be the excellency of our Knowledge. I. I shall know God better. II. I shall know the Universe better. III. I shall know Christ better. IV. I shall know the Church his Body better, with the holy Angels. V. I shall better know the Methods and Perfection of the Scripture and all God's Dirigent Word, and Will. VI. I shall know the Methods and Sense of Disposing Providence better. VII. I shall know the Divine Benefits which are the Fruits of Love better. VIII. I shall know my Self better. IX. I shall better know every fellow Creature which I am concerned to know. X. And I shall better know all that ⟨p. 149⟩Evil, Sin, Satan, and Misery, from which I am delivered.

§ 10. I. Aquinas, and many others took it for the chief Natural proof of the Souls Immortality, that Man by Nature desireth not only to know Effects, and second Causes, but to rise up to the Knowledge of the first Cause; and therefore was made for such Knowledge in the state of his Perfection: But Grace hath much more of this desire than Nature: Not that we must not be content to be without a great deal of Knowledge, which would be unmeet for us, useless, troublesome or dangerous to us; nor must we aspire to that which is above our capacity; and to know the unsearchable things of God: But not to know God is to know nothing; and to have an understanding worse than none. I presume not to pry into the secrets of the Almighty, nor to pretend to know more of God than indeed I know; but O that I might know more of his glorious Perfections, of his Will, and Love, and Ways, with that knowledge which is Eternal Life! Blessed be that Love that sent the Son of God from Heaven to reveal him to us in the Gospel as he hath done: But all that hear the same Words and Believe them, have not the same degree of Light or Faith? If an Angel from Heaven came down on Earth to tell us all of God that we would know, and might lawfully desire and ask him, who would not turn his Back on Libraries and Universities, and the Learned men, to go and discourse with such a Messenger? What travel should I think too far? What cost too great for one Hours talk with such a Messenger? But we must have here but such intimations as will exercise Faith and excite desire, and try us under the Temptations of the World and Flesh: The glorious Light is the reward of the Victory obtained by the conduct of the Light of Grace. God in ⟨p. 150⟩great Mercy even here beginneth the reward: They that are true to the initial Light, and faithfully follow on to know the Lord, do find usually such increase of Light, (not of vain Notions, but of quickening and comforting knowledge of God) as greatly encourageth them, and draweth them still on to seek for more: It is very pleasant here to increase in holy Knowledge, though it usually bring an increase of malignant opposition, and so of sorrows to the Flesh. The pleasure that the mind hath in common knowledge brings men through a great deal of labour to attain it: How many Years travel over Land and Sea do some men take, to see and know more of this lower World?

§ 10. I. Aquinas, and many others took it for the chief Natural proof of the Souls Immortality, that Man by Nature desireth not only to know Effects, and second Causes, but to rise up to the Knowledge of the first Cause; and therefore was made for such Knowledge in the state of his Perfection: But Grace hath much more of this desire than Nature: Not that we must not be content to be without a great deal of Knowledge, which would be unmeet for us, useless, troublesome or dangerous to us; nor must we aspire to that which is above our capacity; and to know the unsearchable things of God: But not to know God is to know nothing; and to have an understanding worse than none. I presume not to pry into the secrets of the Almighty, nor to pretend to know more of God than indeed I know; but O that I might know more of his glorious Perfections, of his Will, and Love, and Ways, with that knowledge which is Eternal Life! Blessed be that Love that sent the Son of God from Heaven to reveal him to us in the Gospel as he hath done: But all that hear the same Words and Believe them, have not the same degree of Light or Faith? If an Angel from Heaven came down on Earth to tell us all of God that we would know, and might lawfully desire and ask him, who would not turn his Back on Libraries and Universities, and the Learned men, to go and discourse with such a Messenger? What travel should I think too far? What cost too great for one Hours talk with such a Messenger? But we must have here but such intimations as will exercise Faith and excite desire, and try us under the Temptations of the World and Flesh: The glorious Light is the reward of the Victory obtained by the conduct of the Light of Grace. God in

Though it's little that they bring home, but more acquaintance with Sin, and Vanity, and Vexation. How many more Years do Thousands spend in the reading of multitudes of tedious Volumes, that they may know what others knew before them. Printers and Booksellers live by our desire of Knowledge. What Soul then on Earth can possibly conceive how great a pleasure it will be for a glorified Soul to see the Lord? Though I cannot now conceive what that intuition of God himself will be, and whether it will not be a glorious kind of concluding or abstractive knowledge; whether the Glory which we shall see be only a created appearance of God, or be his very Essence, it satisfieth me that it will be as perfect a knowledge as is fit for me to desire; and I shall then desire no more than is fit: And what it is I shall then know by itself, for it is not otherwise to be clearly known. And all the pleasure that I shall have in Heaven in knowing any of the works of God, will be in my beholding God himself, his Being, his Vital power and action, his Wisdom, and his Love, and Goodness, in those works: For he is the Life, and Glory of them all. Blessed are the pure in Heart, for they shall see God.

Though it's little that they bring home, but more acquaintance with Sin, and Vanity, and Vexation. How many more Years do Thousands spend in the reading of multitudes of tedious Volumes, that they may know what others knew before them. Printers and Booksellors live by our desire of Knowledge. What Soul then on Earth can possibly conceive how great a pleasure it will be for a glorified Soul to see the Lord? Though I cannot now conceive what that intuition of God himself will be, and whether it will not be a glorious kind of concluding or abstractive knolwedge; whether the Glory which we shall see be only a created appearance of God, or be his very Essence, it satisfieth me that it will be as perfect a knowledge as is fit for me to desire; and I shall then desire no more than is fit: And what it is I shall then know by itself, for it is not otherwise to be clearly known. And all the pleasure that I shall have in Heaven in knowing any of the works of God, will be in my beholding God himself, his Being, his Vital power and action, his Wisdom, and his Love, and Goodness, in those works: For he is the Life, and Glory of them all. Blessed are the pure in Heart, for they shall see God.

II. And doubtless it will be no small part of my delight, to see and know God's perfect works, I mean, the Universe itself; I cannot say that I shall have so large a Capacity as to comprehend all the World, or know it perfectly and with an adequate knowledge: But I shall know it in such Perfection as is suitable to my capacity: It is exceeding pleasant to know the least Particles of the works of God: With what diligence and delight have men endeavoured to Anatomize a Body, yea a small part of a Carcass, and to know and describe poor Worms and Insects, Plants and Minerals? And no Man ever yet perfectly knew the least of them all; no Herbalist or Physician ever yet knew the Nature, and uses of any one Herb with an adequate knowledge! With what delight and diligence are Physical searches carried on in the World, though still we are all but groping in the dark, and ignorant of many things for one that we know (and therefore know no one perfectly because we are ignorant of rest.) But if indeed we were above our dreaming erroneous Hypotheses, and saw the Nature of every Creature, even in Sea and Land (this little Spot of God's Creation,) and the compages of all, Oh, what a delightful Spectacle would it be? How much more to see the whole Creation, yea or one Vortex or System of the Globes, and to know their union and communion, and to behold their beauteous Symmetry, and hear them in concord and melodious Harmony praising the the Glory of their Great, Wise, Amiable Creator, this were a delectable sight indeed: I shall have as much of this as I shall be capable of: And the wonders and glory of the Works of God, shall wrap up my Soul in admiring joyful praise for ever: And though here it be but little of God's Works that we know, I have great ⟨p. 152⟩reason to think that it will be far otherwise there. 1. Because the state of Perfection must far excel our dark and infant state of imperfection: We have now desires after such a knowledge: His Works are great, sought out of them that have pleasure therein. And these desires being of God, shall not be frustrate. 2. Because there will be a proportionableness of the parts of our Perfection; and therefore as our Love to God and his works will be there perfected, so will be our knowledge. 3.

II. And doubtless it will be no small part of my delight, to see and know God's perfect works, I mean, the Universe itself; I cannot say that I shall have so large a Capacity as to comprehend all the World, or know it perfectly and with an adequate knowledge: But I shall know it in such Perfection as is suitable to my capacity: It is exceeding pleasant to know the least Particles of the works of God: With what diligence and delight have men endeavoured to Anatomize a Body, yea a small part of a Carkass, and to know and describe poor Worms and Insects, Plants and Minerals? And no Man ever yet perfectly knew the least of them all; no Herbalist or Physician ever yet knew the Nature, and uses of any one Herb with an adequate knowledge! With what delight and diligence are Physical searches carryed on in the World, though still we are all but groaping in the dark, and ignorant of many things for one that we know (and therefore know no one perfectly because we are ignorant of rest.) But if indeed we were above our dreaming erroneous Hypotheses, and saw the Nature of every Creature, even in Sea and Land (this little Spot of God's Creation,) and the compages of all, Oh, what a delightful Spectacle would it be? How much more to see the whole Creation, yea or one Vortex or Systeme of the Globes, and to know their union and communion, and to behold their beauteous Symmetry, and hear them in concord and melodious Harmony praising the the Glory of their Great, Wise, Amiable Creator, this were a delectable sight indeed: I shall have as much of this as I shall be capable of: And the wonders and glory of the Works of God, shall wrap up my Soul in admiring joyful praise for ever: And though here it be but little of God's Works that we know, I have great

Because we shall know God himself as much as we are capable, and therefore we shall know his works, in him, or by a subordinate knowledge, the less being in the greater, 4. Because God hath made his works to be known to his glory: But it is little that is here known of them by Mortals; therefore they are known by them in Heaven, who are fitted to improve that knowledge to his praise.

If Christ who is the wisdom of God, will teach me the true Philosophy, how to love God, and live here in all well pleasing unto him, I shall quickly in Heaven be a perfect Philosopher; and experience will tell me, that the surest way to be truly Learned, and know the wonderful works of God, was to know, love, and serve the Great Creator, and in Him we shall have all, and without him we know nothing, and have nothing at all.

Satan tempted Christ by showing him the Kingdoms and glory of the World, and promising them all to him if he would have worshipped him: But God will show me more than Satan could show, and give me more of that which is best, than Satan could give.

Satan tempted Christ by shewing him the Kingdoms and glory of the World, and promising them all to him if he would have worshipped him: But God will shew me more than Satan could shew, and give me more of that which is best, than Satan could give.

III. And that in Heaven I shall better know Jesus Christ, and all the Mystery of our Redemption by him, will not be the least of my felicity! For in him are ⟨p. 153⟩hid all the Treasures of Wisdom: And to know the Mystery of his Eternal Godhead, in the second Person, and his created Nature, and the Union of these, and to see God's wonderful design and work of grace in him laid open to our clearest view; O what beatifying knowledge will this be? All dark Texts concerning his Person, his Office, and his Works will be then expounded and fully understood: All those strange and difficult things which were the great exercise and honour of Faith, will then be plain: Difficulties will no more be Satan's advantage to tempt us to unbelief or doubting. The sight of the Glory of my Lord will be my Glory, Joh. 17. 24. If Paul had not then attained to Perfection in the knowledge of Christ, and the power of his Resurrection, but was pressing forward to reach that Crown in the life to come (which he calleth The Resurrection of the dead,) Phil. 3. 9, 10, 11, 12. Such as I must not expect here to attain it; but when that which is Perfect is come, this imperfect knowledge of Faith will be done away, as childish knowledge is in manly: And the Glass and Riddle shall be laid aside, when we shall see Face to Face, and shall know as we are known, 1 Cor. 13. 10, 11, 12. (as to our sight and knowledge of Christ and his Triumphant Body: For I dare not apply that Phrase to the sight and knowledge of the Divine essence; nor yet deny it.)

III. And that in Heaven I shall better know Jesus Christ, and all the Mystery of our Redemption by him, will not be the least of my felicity! For in him are ⟨p. 153⟩hid all the Treasures of Wisdom: And to know the Mystery of his Eternal Godhead, in the second Person, and his created Nature, and the Union of these, and to see God's wonderful design and work of grace in him laid open to our clearest view; O what beatifying knowledge will this be? All dark Texts concerning his Person, his Office, and his Works will be then expounded and fully understood: All those strange and difficult things which were the great exercise and honour of Faith, will then be plain: Difficulties will no more be Satans advantage to tempt us to unbelief or doubting. The sight of the Glory of my Lord will be my Glory,

If now though we see not Christ, yet believing we love him, and rejoice in him with unspeakable glorying joy: What love, and joy will the Everlasting sight of our blessed head, excite there in the Souls of all the glorified?

IV. I shall better (O much better) know the heavenly Jerusalem, the Triumphant Church, the Blessed Angels and glorified Saints: And as my love to them, so ⟨p. 154⟩my knowledge of them will not be the least part of my heavenly delight. As strangely as I now look upward to that World, because I cannot see it with these Eyes, it shall be my well known Everlasting habitation! O what a sight, what a joyful sight will Death show me by drawing aside the veil? Or rather the Lord of Life by turning Death to my advantage! When I am there at home, I shall no more think with confusion, fear or doubting of that blessed place or state. My fears which now come from the smallness of my Faith, will end when Faith is turned into Vision. As I now know the several Rooms in my House, and Houses in the Street, and Streets in the City, so shall I then know the many Mansions, which Christ hath said are in his Fathers House. Words now give me so poor imperfect a conception of the World and things which I never saw, as that sometimes I can scarcely tell, whether the Joy of my Faith, or the trouble of my dark apprehensions, be the greater: But when I shall see the Place, the Persons, the Glory which I heard of, that will be the delightful satisfying, and possessing kind of knowledge. If Nehemiah and the godly Jews, made so great a matter of seeing the Walls of Jerusalem repaired, and others of the imperfect reedifying of the Temple, O what a joyful sight to me, will the heavenly Jerusalem then be: The most glorious sight will be at the great Marriage day of the Lamb, when Christ shall come to be glorified in his Saints, and admired in all them that now believe: But the next to that will be the Day of my particular deliverance, when I shall come to Christ, and see the Saints admiring him in Glory.

IV. I shall better (O much better) know the heavenly Jerusalem, the Triumphant Church, the Blessed Angels and glorified Saints: And as my love to them, so ⟨p. 154⟩my knowledge of them will not be the least part of my heavenly delight. As strangely as I now look upward to that World, because I cannot see it with these Eyes, it shall be my well known Everlasting habitation! O what a sight, what a joyful sight will Death shew me by drawing aside the vail? Or rather the Lord of Life by turning Death to my advantage! When I am there at home, I shall no more think with confusion, fear or doubting of that blessed place or state. My fears which now come from the smalness of my Faith, will end when Faith is turned into Vision. As I now know the several Rooms in my House, and Houses in the Street, and Streets in the City, so shall I then know the many Mansions, which Christ hath said are in his Fathers House. Words now give me so poor imperfect a conception of the World and things which I never saw, as that somtimes I can scarcely tell, whether the Joy of my Faith, or the trouble of my dark apprehensions, be the greater: But when I shall see the Place, the Persons, the Glory which I heard of, that will be the delightful satisfying, and possessing kind of knowledge. If Nehemiah and the godly Jews, made so great a matter of seeing the Walls of Jerusalem repaired, and others of the imperfect reedifying of the Temple, O what a joyful sight to me, will the heavenly Jerusalem then be: The most glorious sight will be at the great Marriage day of the Lamb, when Christ shall come to be glorified in his Saints, and admired in all them that now believe: But the next to that will be the Day of my particular deliverance, when I shall come to Christ, and see the Saints admiring him in Glory.

If I were of the Opinion of those Greek Fathers, who thought that Stars were Angels or had intellectual Souls (matters unknown to us) I should love them as my ⟨p. 155⟩Guardians, and take it to be yet more of my concernment to be advanced to the fuller knowledge of them. But seeing I know that Angels love us, and by Office do attend and keep us, and rejoice at our good, and at our repentance, and (which is far more) are more holy and excellent Creatures than we are, it is therefore my comfort to think that I shall better know them, and live in near and perpetual acquaintance and communion with them, a more sensible and sweet communion than we can have with them here. Devils are aerial and near to this dark and sinful World, and oftener appear to men than Angels: But the Angels affect not such descending appearances, till Love and Obedience to their Lord, make it pleasing to them. And therefore we have but little knowledge, even of those that know, and love, and keep us: But when we come home to their nearest society and converse, to know them will be sweet and joyful knowledge: For they are more excellent Creatures than the most glorious that are below the Intellective Nature: They are full of Light, and full of Love to God and Man! Had God bid me pray to them I would not have refused it, but taken it for my honour: But seeing he hath not, I will do that which he hath bid me, even Love them, and rejoice in my relation to the innumerable Company of them, in the City of the Living God, the heavenly Jerusalem, Heb. 12. 22. and long to know and love them more; expecting long to bear my part in the Praises of God and of the Lamb, in the same Chore where they are the Precentors.

If I were of the Opinion of those Greek Fathers, who thought that Stars were Angels or had intellectual Souls (matters unknown to us) I should love them as my ⟨p. 155⟩Guardians, and take it to be yet more of my concernment to be advanced to the fuller knowledge of them. But seeing I know that Angels love us, and by Office do attend and keep us, and rejoice at our good, and at our repentance, and (which is far more) are more holy and excellent Creatures than we are, it is therefore my comfort to think that I shall better know them, and live in near and perpetual acquaintance and communion with them, a more sensible and sweet communion than we can have with them here. Devils are aereal and near to this dark and sinful World, and ofter appear to men than Angels: But the Angels affect not such descending appearances, till Love and Obedience to their Lord, make it pleasing to them. And therefore we have but little knowledge, even of those that know, and love, and keep us: But when we come home to their nearest society and converse, to know them will be sweet and joyful knowledge: For they are more excellent Creatures than the most glorious that are below the Intellective Nature: They are full of Light, and full of Love to God and Man! Had God bid me pray to them I would not have refused it, but taken it for my honour: But seeing he hath not, I will do that which he hath bid me, even Love them, and rejoice in my relation to the innumerable Company of them, in the City of the Living God, the heavenly Jerusalem,

And that I shall know the Spirits of the perfected Just, and be of their communion, will be no small addition to my joy. How sweet hath one wise and holy (though weak and blemished) companion been to me ⟨p. 156⟩here on Earth? And how lovely have God's Graces in such (though smutted) appeared to me. O then what a sight will it be when we shall see the Millions of Souls that shine in perfect Wisdom and Holiness with Christ: To see a Garden that hath some beautiful Flowers in it, is something: But if you saw whole Fields and Countries shining with them, it would be a glory (though fading) to the Earth. A well built City is a pleasanter sight, than a single House; and a Navy than a Ship; and an Army than one Man: And if this poor low World did all consist of Wise, and Just, and Holy Persons, O what an orderly, lovely World would it be! If one Kingdom consisted (Prince, Magistrates, Pastors, and People) all of such, what a blessed Kingdom would that be: The plague of wicked mens deceits, and falsehoods, oppressions and iniquities, may help to make us sensible of this: It would be a great temptation to us to be loth to die, and leave such a Country, were it not that the more the beauty of goodness appeareth, the more the state of Perfection is desired: It is pleasant to me to pray in hope as Christ hath commanded me, that Earth may be made liker unto Heaven, which now is become so like to Hell: But when I shall see the Society perfected, in Number, in Holiness, in Glory, in heavenly Employment, the joyful Praises of Jehovah, the Glory of God and the Lamb shining on them, and God rejoicing over them as his delight, and my self partaking of the same, that will be the truly blessed day! And why doth my Soul imprisoned in Flesh no more desire it?

And that I shall know the Spirits of the perfected Just, and be of their communion, will be no small addition to my joy. How sweet hath one wise and holy (though weak and blemished) companion been to me ⟨p. 156⟩here on Earth? And how lovely have God's Graces in such (though smutted) appeared to me. O then what a sight will it be when we shall see the Millions of Souls that shine in perfect Wisdom and Holiness with Christ: To see a Garden that hath some beautiful Flowers in it, is somthing: But if you saw whole Fields and Countries shining with them, it would be a glory (though fading) to the Earth. A well built City is a pleasanter sight, than a single House; and a Navy than a Ship; and an Army than one Man: And if this poor low World did all consist of Wise, and Just, and Holy Persons, O what an orderly, lovely World would it be! If one Kingdom consisted (Prince, Magistrates, Pastors, and People) all of such, what a blessed Kingdom would that be: The plague of wicked mens deceits, and falshoods, oppressions and iniquities, may help to make us sensible of this: It would be a great temptation to us to be loth to die, and leave such a Countrey, were it not that the more the beauty of goodness appeareth, the more the state of Perfection is desired: It is pleasant to me to pray in hope as Christ hath commanded me, that Earth may be made liker unto Heaven, which now is become so like to Hell: But when I shall see the Society perfected, in Number, in Holiness, in Glory, in heavenly Employment, the joyful Praises of Jehovah, the Glory of God and the Lamb shining on them, and God rejoicing over them as his delight, and my self partaking of the same, that will be the truly blessed day! And why doth my Soul imprisoned in Flesh no more desire it?

V. I shall better understand all the World of God! The Matter, and the Method of it! Though I shall shall not have that use for it as I have now in this Life of Faith, yet I shall see more of God's Wisdom and his ⟨p. 157⟩Goodness, his Love, Mercy, and Justice appearing in it, than ever Man on Earth could do! As the Creatures, so the Scriptures are perfectly known only by perfect Spirits. I shall then know how to solve all doubts, and reconcile all seeming contradictions, and to expound the hardest Prophesies: That light will show me the admirable Methods of those Sacred words, where dark minds now suspect confusion! How evident and clear then will every thing appear to me? Like a small print when the light comes in, which I could not read in the glimmering twilight. How easily shall I then confute the cavils of all our present Unbelievers? And how joyfully shall I praise that God and Saviour, that gave his Church so clear a light to guide them through this darksome World, and so sure a promise to support them till they came to life Eternal? How joyfully shall I bless him that by that immortal Seed did regenerate me to the hopes of Glory? And that ruled me by so Holy and Just a Law?

V. I shall better understand all the World of God! The Matter, and the Method of it! Though I shall shall not have that use for it as I have now in this Life of Faith, yet I shall see more of God's Wisdom and his ⟨p. 157⟩Goodness, his Love, Mercy, and Justice appearing in it, than ever Man on Earth could do! As the Creatures, so the Scriptures are perfectly known only by perfect Spirits. I shall then know how to solve all doubts, and reconcile all seeming contradictions, and to expound the hardest Prophesies: That light will shew me the admirable Methods of those Sacred words, where dark minds now suspect confusion! How evident and clear then will every thing appear to me? Like a small print when the light comes in, which I could not read in the glimmering twilight. How easily shall I then confute the cavils of all our present Unbelievers? And how joyfully shall I praise that God and Saviour, that gave his Church so clear a light to guide them through this darksom World, and so sure a promise to support them till they came to life Eternal? How joyfully shall I bless him that by that immortal Seed did regenerate me to the hopes of Glory? And that ruled me by so Holy and Just a Law?

VI. In that World of Light I shall better understand God's present and past works of Providence, by which he ordereth the matters of this World: The Wisdom and Goodness of them is little understood in little parcels; It is the union and harmony of all the parts which showeth the beauty of them; when the single Parcels seem deformed, or are not understood. And no one can see the whole together but God, and they that see it in the light of his Celestial Glory: It is a prospect of that End, by which we have here any true understanding of such Parcels as we see. Then I shall know clearly why (or to what use) God prospered the wicked, and tried the Righteous by so many afflictions? I shall know why he set up the ungodly, and put the humble under their Feet: Why he permitted so much ignorance, ⟨p. 158⟩ungodliness, pride, lust, oppression, persecution, falsehood, deceit, and other sins in the World: I shall know why the faithful are so few: And why so many Kingdoms of the World, are left in Heathenism, Mohammedanism and Infidelity. The strange permissions which now so puzzle me, and are the matter of my astonishment, shall all be then as clear as day: I shall know why God disposed of me as he did through all my life; and why I suffered what I did; and how many great deliverances I had, which I understood not here; and how they were accomplished. All our misinterpretations of God's works and permissions, will be then rectified: And all our Controversies about them, which Satan hath made so great advantage of (by a pretended zeal for some Truths of God) will then be reconciled, and at an end: And all the works of Divine Providence from the beginning of the World, will then appear, a most delectable beauteous frame.

VI. In that World of Light I shall better understand God's present and past works of Providence, by which he ordereth the matters of this World: The Wisdom and Goodness of them is little understood in little parcels; It is the union and harmony of all the parts which sheweth the beauty of them; when the single Parcels seem deformed, or are not understood. And no one can see the whole together but God, and they that see it in the light of his Celestial Glory: It is a prospect of that End, by which we have here any true understanding of such Parcels as we see. Then I shall know clearly why (or to what use) God prospered the wicked, and tryed the Righteous by so many afflictions? I shall know why he set up the ungodly, and put the humble under their Feet: Why he permitted so much ignorance, ⟨p. 158⟩

VII. And among all these works, I shall specially know more, the nature and excellency of Gods mercies and gifts of Love, which here we too unthankfully undervalued & and made light of! The special works of Love, should be the matter of our most constant, sweet and serious Thoughts, and the fuel of our constant Love and Gratitude! The lively sense of Love and Mercy, maketh lively Christians, abounding in Love to God, and Mercy to others: But the Enemy of God and Man most laboureth to obscure, diminish, and disgrace God's Love and Mercies to us, or to put us out of relish to them, that they be unfruitful as to their excellent ends and uses. Little do most Christians know how much they wrong God and themselves, and how much they lose, by the diminutive poor Thoughts which they have of God's Mercies: Ingratitude is a grievous misery to ⟨p. 159⟩the Sinner, as gratitude is a very pleasant work. Many a Thousand Mercies we now receive, which we greatly undervalue. But when I come to the state and work of perfect gratitude, I shall have a more perfect knowledge of all the Mercies which ever I received in my Life, and which my Neighbours and Friends, and God's Church and the World did ever receive: For though the thing be past, the use of it is not past: Mercies remembered must be the matter of our everlasting thanks: And we cannot be perfectly thankful for them, without a perfect knowledge of them: The worth of a Christ, and all his grace, the work of the Gospel, the worth of our Church-privileges, and all God's Ordinances, the worth of our Books, and Friends, and Helps of our Life and Health, and all conveniences will be better understood in Heaven, than the most holy and thankful Christian here understandeth them.

VII. And among all these works, I shall specially know more, the nature and excellency of Gods mercies and gifts of Love, which here we too unthankfully undervalued & and made light of! The special works of Love, should be the matter of our most constant, sweet and serious Thoughts, and the fuel of our constant Love and Gratitude! The lively sense of Love and Mercy, maketh lively Christians, abounding in Love to God, and Mercy to others: But the Enemy of God and Man most laboureth to obscure, diminish, and disgrace God's Love and Mercys to us, or to put us out of relish to them, that they be unfruitful as to their excellent ends and uses. Little do most Christians know how much they wrong God and themselves, and how much they lose, by the diminutive poor Thoughts which they have of God's Mercies: Ingratitude is a grievous misery to ⟨p. 159⟩

VIII. And it will be some addition to my future happiness that I shall then be much better acquainted with my self: Both with my Nature, and with my Sin and Grace. I shall then better know the Nature of a Soul, and its formal Faculties (Three in One:) I shall know the nature and way of its Operations, and how far its acts are simple or compound, or organical! I shall know how far Memory, Fantasy, and Sense internal and external belong to the rational Soul, and whether the sensitive and rational are two or one; and what Senses will perish and what not? I shall know how the Soul doth act upon it self, and what acts it hath that are not felt, in sleep in Apoplexies, and in the Womb? I shall know whether the vegetative nature be any thing else than Fire; and whether it be of the same Essence with the Soul (sensitive, or rational:) (and whether Fire eminenter be a common fundamental substance ⟨p. 160⟩of all Spirits, diversly specified by the Forms, (mental, sensitive and vegetative:) or whether it be as a Body or Vehicle to Spirits, or rather a nature made for the Copulation of Spirits and Bodies, and the Operation of the former on the latter, as between both: And whether Fire (and of what sort) be the active forma telluris, and of other Globes: I shall know how far Souls are One and yet Many, and how they are Individuate? And whether their Quantitas discreta in being numerically many, do prove that they have any Quantitatem continuam, and whether they are a purer sort of Bodies as the Greek Fathers, Tertullian and others Thought, and what Immateriality signifieth; and what substantiality of Spirits; and how substantia & materia differ; and how far they are penetrable and indivisible; and whether a Soul be properly pars; and whether individual Souls are parts of any common Soul: and how far the individuation doth continue? And whether separated from the Body, they operate in and by any other Vehicle, or without, and how? and whether they take with them any of the fiery Nature as a Vehicle or as a constitutive part? I shall know how God produceth Souls? And how his production by Emanation or Creation, doth consist with Generation? And how forms are multiplied? And what Causality the Parents Soul hath to the production of the Child's? Whether by communication of substance, or only by disposing the recipient matter?

VIII. And it will be some addition to my future happiness that I shall then be much better acquainted with my self: Both with my Nature, and with my Sin and Grace. I shall then better know the Nature of a Soul, and its formal Faculties (Three in One:) I shall know the nature and way of its Operations, and how far its acts are simple or compound, or organical! I shall know how far Memory, Phantasie, and Sense internal and external belong to the rational Soul, and whether the sensitive and rational are two or one; and what Senses will perish and what not? I shall know how the Soul doth act upon it self, and what acts it hath that are not felt, in sleep in Apoplexies, and in the Womb? I shall know whether the vegetative nature be any thing else than Fire; and whether it be of the same Essence with the Soul (sensitive, or rational:) (and whether Fire eminenter be a common fundamental substance

I shall know whether all Souls came from Adam's one substantiality, and whether there be more substance in the All than in that One, and whether one substance cause more by generation? Or whether it be so as to the Souls of Brutes; or whether any Anima communis inform many Organical Bodies of the Brutes, as the Sun lighteth many Candles ⟨p. 161⟩which are individuate by matter to which (as parts of one) they variously are contracted, and on which they operate, and whether they were individuate in pre-existence, or shall be individuate after separation? I shall know how far the semen in generation is animated: And how the animated semina of two make one? And if animated, what becomes of the anima seminis perditi? and of an Abortive? And whether the Body be animated as Vegetative or Sensitive before the entrance of the rational Soul? Or rather the same Soul which in its Faculty is Rational being one with the Sensitive and Vegetative, be the constitutive form of the first animated Body, and the Fabricator of its own domicilium? I shall know how far the Soul is receptive? And what the Causa finalis doth to it? And what each Object is to the Constitution or production of the act? Yea and what an Act is, and what a Habit? And how a Soul acting or habited differeth from itself not acting or habited? And how its acts are many and yet but One: Or its Faculties at least: Many other such difficulties will all be solved; which now Philosophers contend about in the dark, and pass but under doubtful conjectures? Or at least are known to very few.

I shall know whether all Souls came from Adam's one substantiality, and whether there be more substance in the All than in that One, and whether one substance cause more by generation? Or whether it be so as to the Souls of Bruits; or whether any Anima communis inform many Organical Bodies of the Bruits, as the Sun lighteth many Candles ⟨p. 161⟩which are individuate by matter to which (as parts of one) they variously are contracted, and on which they operate, and whether they were individuate in pre-existence, or shall be individuate after separation? I shall know how far the semen in generation is animated: And how the animated semina of two make one? And if animated, what becomes of the anima seminis perditi? and of an Abortive? And whether the Body be animated as Vegetative or Sensitive before the entrance of the rational Soul? Or rather the same Soul which in its Faculty is Rational being one with the Sensitive and Vegetative, be the constitutive form of the first animated Body, and the Fabricator of its own domicilium? I shall know how far the Soul is receptive? And what the Causa finalis doth to it? And what each Object is to the Constitution or production of the act? Yea and what an Act is, and what a Habit? And how a Soul acting or habited differeth from itself not acting or habited? And how its acts are many and yet but One: Or its Faculties at least: Many other such difficulties will all be solved; which now Philosophers contend about in the dark, and pass but under doubtful conjectures? Or at least are known to very few.

And I shall know how God's Spirit operateth on Souls: And how it is sent from Christ's humane Nature to work on Man? And whether Grace be properly or only Metaphorically called a Nature (a New Nature, a Divine Nature) in us: I shall know what Freewill is, and how Man's will can be the first determiner of any act of its own in specie morally (good or evil) without being such a Causa prima, as none but God can be: And so how far free acts are necessitated or not: I shall know what power the Intellect hath on the will, and the will on the Intellect, and what power the ⟨p. 162⟩Sense and Fantasy hath on either: And what any Intellectus agens doth? Whether it be to our Intellection, as the Sun is to our sight? I shall know what is meant by the Degrees of Acts and Habits in the Soul: And whether there be divers Degrees of Substantiality, or of the virtus vel facultas formalis of several Souls: I shall know better the difference of the Habits called Acquired and Infused: And what common Grace is, and what it doth: And what Nature can do of itself or by common Grace, without that which is proper to the justified: And how far any Degrees of Grace are lost.

And I shall know how God's Spirit operateth on Souls: And how it is sent from Christ's humane Nature to work on Man? And whether Grace be properly or only Metaphorically called a Nature (a New Nature, a Divine Nature) in us: I shall know what Freewill is, and how Man's will can be the first determiner of any act of its own in specie morali (good or evil) without being such a Causa prima, as none but God can be: And so how far free acts are necessitated or not: I shall know what power the Intellect hath on the will, and the will on the Intellect, and what power the ⟨p. 162⟩Sense and Phantasie hath on either: And what any Intellectus agens doth? Whether it be to our Intellection, as the Sun is to our sight? I shall know what is meant by the Degrees of Acts and Habits in the Soul: And whether there be divers Degrees of Substantiality, or of the virtus vel facultas formalis of several Souls: I shall know better the difference of the Habits called Acquired and Infused: And what common Grace is, and what it doth: And what Nature can do of itself or by common Grace, without that which is proper to the justified: And how far any Degrees of Grace are lost.

I shall know what measure of Grace I had my self: and how far I was mistaken in my self: And what acts were sincere, and how much that was not sound was mixed: and what was of my self and sin.

I shall know what measure of Grace I had my self: and how far I was mistaken in my self: And what acts were sincere, and how much that was not sound was mixt: and what was of my self and sin.

I shall know much more of my sin than here I ever knew; the number, and the greatness of them: That so I may know with greatest thankfulness and love, how much I am beholden to pardoning and healing Grace.

Yea I shall know more of my Body, as it was the Habitation of my Soul, or the organical matter on which unitedly it worked. I shall know how far it helped or hindered me: And what were all th• obscure Diseases that puzzled all the Physicians and my self: And how marvellously God sustained, preserved, and oft delivered me: And what of my actions, was to be imputed to the Body, and what of them to the Soul?

Yea I shall know more of my Body, as it was the Habitation of my Soul, or the organical matter on which unitedly it workt. I shall know how far it helpt or hindred me: And what were all th• obscure Diseases that puzzled all the Physicians and my self: And how marvellously God sustained, preserved, and oft delivered me: And what of my actions, was to be imputed to the Body, and what of them to the Soul?

IX. And every fellow Creature, which I am concerned to know, I shall know far better than now I do, both Things and Persons: The Good and Bad, the Sincere and the Hypocrites will be there discerned: And many an action that here […] for honourable, covered ⟨p. 163⟩or coloured with wit or worldly advantages, or false pretences, will then be found to be odious and unjust: and wickedness will be flattered or extenuated no more: And many a good and holy Work which false men through wickedness and worldly Interest, reproached as some odious Crime, will there be justified, honoured and rewarded: All Sciences are there perfect, without our ambiguous Terms, or imperfect Axioms and Rules of Art.

IX. And every fellow Creature, which I am concerned to know, I shall know far better than now I do, both Things and Persons: The Good and Bad, the Sincere and the Hypocrites will be there discerned: And many an action that here 〈…〉 for honourable, covered ⟨p. 163⟩or coloured with wit or worldly advantages, or false pretences, will then be found to be odious and unjust: and wickedness will be flattered or extenuated no more: And many a good and holy Work which false men through wickedness and worldly Interest, reproached as some odious Crime, will there be justified, honoured and rewarded: All Sciences are there perfect, without our ambiguous Terms, or imperfect Axioms and Rules of Art.

X. And lastly, I shall better know, from what Enemies, what Sins, what Dangers I was here delivered. What contrivances and malicious endeavours of Satan and his Instruments God defeated: How many Snares I escaped: And I shall better know how great my deliverance is by Christ from the Wrath to come. Though we shall not know Hell, by painful Sense, we shall know it so far as is necessary to fill us with gratitude to our Redeemer: Yea we shall know much of it far better than the damned Spirits that feel it. For we shall know by sweet and full fruition what the Joy and Blessedness is which they have lost; when they have no such kind of knowledge of it.