The future state, or, A discourse attempting some display of the souls happiness, in regard to that eternally progressive knowledge, or eternal increase of knowledge, and the consequences of it, which is amongst the blessed in heaven by a country gentleman, a worshipper of God in the way of the Church of England.

CHAP. VIII. Objections against the Doctrine delivered in the Precedent Dis∣courses, briefly Answered.

1. I Am not ignorant, that the Opinion that I have asserted in the preceding Discourses, is liable to sundry Objections: And 'tis no wonder; for there is almost nothing in any Part of Science, either Na∣tural or Theological, which hath not been assaulted by them. Some Men have made Objections against the Being and Providence of God; others against the Possibility of Motion, and the Certainty of Sense: And if Objections have been made against things so Plain to all the Reason and Sense of the World, it may not be expected, that a thing so much in the Dark, as what I have discoursed, should be Ʋtterly Free from them. This Chapter therefore shall be im∣ployed in making some Answer to them.

2. 1. Object. The Holy Scriptures speak

of the Future State, as a State of Great and Present Perfection; and all Divines, when they make mention of it, represent it as a Glorious and Perfect State: To which no Addition can be made; but is at its utmost Exaltation, as soon as ever we be admitted into it. To this Objection I have sundry things to Answer.

3. 1. I do easily grant, that some (yea, many) Divines may have spoken very much to the Sense of this Objection: But among Protestants, especially those that are of Free Judgments, 'tis not the Dogmatical Asser∣tion of Divines, but the Evidence and Proof of what they do affirm, that doth Convince, and make their Doctrine Worthy of Credit and Belief. So that, unless they have Pro∣ved, as well as Asserted, the Doctrine of this Objection, I am not obliged to believe, or give Assent unto it.

4. 2. But I would distinguish of Perfe∣ction: There is an Absolute, and there is a Relative Perfection The Saints of God, under the Gospel-Dispensation, are Perfect in a Relative Sense, and compared with those that lived under the Law; and so are Grown Christians compared with those that are Weak, and (as the Apostle expresses it) Babes in Christ. And in one of these Comparative Senses, must the word Perfect be meant;

1 Cor. 2.6. Howbeit we speak Wisdom among them that are Perfect. In an absolute Sense, neither Christians compared with Jews, nor Strong Christians compared with Weak ones, are Perfect; but in a Relative Sense, they are so. And so the Blessed, as soon as they are admitted the Gates of the Kingdom of Heaven, are Perfect in a Relative Sense; and in comparison of those they have left Behind them in This World, and of what they themselves were when they dwelt Here below. And in this Relative Sense, must we understand the word Perfect; Heb. 12.23. And to the Spirits of Just Men made Perfect; and others of like importance.

5. 3. Perfection may be considered with Respect to Sin, and it may be considered with Respect to all Attainable Excellencies, that Humane Nature or Mankind are capa∣ble of. In the first Sense, the Blessed are Perfect; as soon as they get to Heaven, they are perfectly Free from all Sin, both of Inclination, Habit, and Act; the Plague of the Heart is perfectly cured; there re∣mains not any thing of the Old Nature up∣on their Souls; yea, they are freed of all Sinful Ignorance: they know all that is Their Duty to know, and all that is Neces∣sary for the Performance of it. But whe∣ther they Know all that ever they shall

Know, or are Capable of Knowing, is Ano∣ther Question. God made Man upright, Ec∣cles. 7. ult. That is, He made him without Sinful Imperfection: But that they knew as much the first Day of their Creation, as they would have Known, had they lived a Thousand Years in their Innocent State, I do not believe. Our Lord Jesus was Per∣fect, with respect to Sin, at his Birth; yet He had not then Attained all attainable Ex∣cellencies: for He increased in Wisdom and Stature, and in Favour with God and Men, Luk 2.52. And if our Blessed Saviour, and our First Parents were Perfect, before they had attained all the Wisdom and Knowledge they were capable of; so may the Blessed, in the Future State.

6. 4. Those very Persons, that do as∣sert the Perfection of the Blessed, immedi∣ately upon their Departure hence, and Ad∣mission into the Kingdom of Glory; do yet acknowledge, that the Resurrection will add something to the Increase of their Know∣ledge, yea, and of their Happiness also: And 'tis a thing so plain, that it cannot be de∣nyed. Will the Saints in Heaven know no more after the Resurrection, than they did before? Will those Works of Wonder add nothing to the Enlargement of their Ʋn∣derstandings? Will their Knowledge re∣ceive

no Advange thereby? This were a manifest Contradiction, in any Man that should affirm it. So then, I hope, I may conclude, That if Perfection be reconcile∣able with an Increase of Knowledge before the Resurrection, it may be reconcileable with it afterwards.

7. 5. To what hath been said, I may add, That the Angels of Heaven (without doubt) were made Perfect: Yet surely, the Creation, Government, and Affairs, ot This World, hath Added much to their Know∣ledge: That they have been Imployed in them, and consequently have had Know∣ledge of them, the Scriptures do assure us; and I am past all Scruple concerning it: Yea, I am inclin'd to think, that this Infe∣rior World was made for the Use of An∣gels, as well as Men; and in it they be∣hold the Glory of God, and the most Illu∣strious Perfections of their Maker: an have Learned very many Things from the Con∣templation of it: Yea, 'tis my Opinion, that they have ascribed much more of the Praise thereof to God, than ever was done by Mortals. The Creation and Providence of God, are a very Clear Glass, in which are discovered the Attributes and Perfecti∣ons of God: But since the Fall, Man's Eyes have been so Impaired, that they could not

discern them, nor give him the Praise of them. But that which I would infer from this Paragraph, is this: If an Increase of Knowledge be consistent with Perfection in Angels, it may be consistent with it in the Blessed Saints: If the one were Perfect be∣fore they had obtained much of that Know∣ledge, that now they are possessed with; the other may be Perfect in the same Sense, though they want much of that Knowledge, that they may, and certainly will obtain.

8. 2. Object. The Future State is a State of Rest and Fruition; The Blessed are there said to rest from their Labours, and their Works to follow them, Rev. 14.13. which seems inconsistent with an Increase of Know∣ledge, forasmuch as Knowledge is not ob∣tained without Labour; especially that which comes by Ratiocination, and the Ex∣ercise of our Reason on such Beings as are presented to us. To this Objection I reply as followeth.

9. 1. The Soul of Man is a very Active Being: Action is of the very Essence of it; and can no more (in my Apprehension) be Separated from it, than Heat from Fire, or Extension from Natural Bodies. If you separate Action from Humane Minds, you Destroy them: If they do Nothing, they are Nothing. Not to Act, and not to Be,

are the same thing with them: The Ces∣sation of their Being, is equipollent to the Cessation of their Action and Operation. God is a Pure Act; Souls are his Image; and in the Activity of their Nature, they are a Representation of Him.

10. 2. The Rest of the Humane Soul therefore (as I do humbly conceive) consists very much in the Performance of such Acti∣ons, and the Use of such Imployments, as are congruous and suitable to its Nature, and to the End and Intent for which it was made. Man's Inferior Faculties and Senses have their proper Ends, Actions, and O∣perations; and in the Exercise and Use of them, on their own peculiar Objects, they find and experience all the Content and Sa∣tisfaction that they are capable of. And surely, the Rest and Happiness of the Ra∣tional Soul, must likewise Consist in the Ex∣ercise of its Active Powers, upon Congruous and Suitable Objects. And the Philosopher some where places Humane Felicity in Acti∣on, and not in a Dull Inactive Stupor.

11. 3. There is nothing more Suitable, and Agreeable to the Humane Soul, than the Exercise of its Intellectual Faculty on the Being, Nature, and Properties of things. This is Wonderfully Congruous, and there∣fore Pleasant to it: It delights to consider

the Nature of things; and from those things that are more evident, to Infer those that are less; and also from the Effect, to Infer the Cause; and from the Intermedi∣ate Causes, to Ascend by several Steps and Progressions, to the First Primitive and O∣riginal Cause of all things. This Labour is its Rest, this Work is its Reward; this Ʋse of its Powers, is their Felicity, and their Glory: This is the Imployment which they do desire; in which they are pleased, and in which they will find Repose, yea, Ravishment and Extasies for ever.

12. 4. Though the Mind of Man finds some Difficulty in the obtaining of Know∣ledge here Below, and though it costs It much Painful Study, to attain any conside∣rable Degree or Measure of it; yet I see no Reason to conclude, or suspect any such thing in the Kingdom of Heaven. It will receive so much Inlargement, Perfection, and Advantage by its Ascent thither, that 'twill be no more Trouble to advance in Knowledge, than 'tis for us to turn Our Eyes from one Object to another, and to observe the Beauty and Proportions of them.

13. 5. A Diseased Eye cannot behold the Light, without some Trouble and Of∣fence; though it be the Proper Object thereof, and the Medium by which all o∣ther

things become Visible; yet if it be Sore, it becomes very Offensive unto it; and if you can but cure or remove that Distem∣per, Light becomes Pleasant unto it again. Since Man became Sinful, his Understan∣ding Faculty hath suffered great Diminuti∣on; 'tis Indisposed and Ʋncapable, in great degree, of obtaining Knowledge, (though that were the End for which it was created) and what it doth obtain, is not without La∣bour and Difficulty of Endeavour: But as soon as it enters the Gate of the Heavenly Jerusalem, this Indisposition and Impotence will be removed; and, with great Facili∣ty, it will Contemplate the Nature of things, and increase in Knowledge there∣by.

14. 3. Object. If Knowledge be capable of Everlasting Increase, in the World to come, then the Blessed are never Happy; for a Capacity of Increase therein, supposes Want, and a desire of Satisfaction; and where there is Want, and an Ʋnsatisfied Appetite, there is no Perfect Happiness: all Desire being painful; and if Pressing, 'tis very Ʋneasie and Tormerting. To this Ob∣jection, I Answer i•• the following Para∣graphs.

15. 1. This Objection presses all that believe the Resurrection, as well as me.

Those that do affirm it, and some Increase of Knowledge and Happiness thereby, (as all Christians do, or ought to do) and that Separate Souls do desire that Very Happy Day, are as much Obliged to Answer this Objection, and reconcile it to their Own Doctrine; as I am bound to do it, and re∣concile it to Mine. They affirm, That Souls are Happy Immediately upon their departure hence; and yet that they do desire the Resurrection of their Bodies, and are capable of Increasing Knowledge there∣by. And if Desire and Want be consistent with Happiness before the Resurrection, I hope it may be Consistent with it afterwards. And if they will Answer the Objection, as it opposes their Doctrine; I will take their Arguments, (if they be good) and thereby Defend my own.

16. 2. But I am not satisfied, that all Want, Appetite, and Desire of Satisfaction, is Painful or Tormenting. No doubt, the Blessed Desire the Continuation of the Glo∣ry, and Happiness, that they do possess and enjoy: They Desire always to see the Face of God, and His Christ, and to con∣verse in the Quire, and Communion of Saints and Angels: They desire always to Love Him, and be Beloved of Him. Yet I do not think those Desires Troublesome or

Tormenting: Their Happiness receives no Abatement or Diminution by them. They do very well agree, and dwell together: Nor is there any Quarrel or Contests be∣tween them.

17. 3. The State to which they are Im∣mediately advanced, is so exceeding Glori∣ous in it self, and also in comparison of That which they Lately left, and the much Worse that they had deserved, that it Abundantly pleases and delights them. He that is ta∣ken from a Prison, or a Dungeon, and had deserved the Gallows, or the Block, and set upon a Throne of Glory, and made a Mighty Prince; hath sufficient reason of Joy, Satisfaction, and Pleasure, though he be not the Greatest Prince upon Earth: 'Tis no just Occasion of Trouble to him, if there be some that are Greater than he; especi∣ally if there be a Possibility of Increasing his Empire, and becoming Equally Great with the Greatest of them.

18. 4. The Blessed, 'tis true, are not so Perfect in Knowledge and Happiness, as soon as they enter the Gates of the City of God, as those that have spent many Years and Ages There: But 'tis so much Better, than the Condition in which they lived upon Earth, among Sins and Sorrows, Vexations and Im∣perfections: 'Tis so much Better, than the

State of the Damned, with whom they had Deserved to dwell, that they have Reason of great Joy and Triumph; especially when they consider, that their Knowledge and Happiness is Progressive, and will Advance for ever.

19. 5. Besides, we may not imagine, that the Appetites and Desires of the Blessed, are Fierce and Raging: Though they desire an Increase of Knowledge, Happiness, and Perfection; yet 'tis with great Modesty and Calmness. Their Desires are not Trouble∣some or Tormenting, for as much as they are Immediately satisfied: No sooner do they Hunger or Thirst, than they do Re∣ceive Satisfaction. Eternal Hunger is no Infelicity, where there are Perpetual Objects to Quiet and Allay it.

20. 6. Nay, peradventure, Heaven were not a State of Happiness, if there were No Desires There: The Soul would Languish, if Desire did not Actuate and Enliven it. The Happiness of Rational Spirits consists in Action, as I have before observed; and Appetites and Desires are the Spring of A∣ction. So that Perpetual Action, produced by Perpetual Desires, and those Desires Per∣petually satisfied, perhaps may Compound much of the Happiness of Heaven.

21. 4. Object. St. Paul says. 1 Cor. 13.9, 10, 11, 12.

That whil'st we are in this World, We Know but in part, and Prophecy but in part: But when that which is perfect is come, that which is in part shall be done a∣way. Now we see through a Glass darkly, but then Face to Face: Now I know but in part, but then shall I know as I am known. These Expressions seem to assert a Perfe∣ction of Knowledge in the Blessed, and that Immediately upon their Entrance into Hea∣ven: For what else means that Phrase; When that which is Perfect is come; and that, But then Face to Face; and that, Then shall I know as I am known? To which may be added those words, 1 Joh. 3 2. We shall see Him as He is. To this Objection I shall not need to say much; what I have said in Answer to the First Objection, being enough to take off the Force of it: To which, nevertheless, I add as followeth.

22. 1. The Perfection that the Apostle speaks of, is only Relative, (as I do hum∣bly suppose) for that some Increase is made to the Knowledge of the Blessed, after their Admission into the Kingdom of Hea∣ven, cannot be denyed; and I think, I have said Enough to prove it.

23. 2. That Expression of seeing Face to Face, is Figurative and Metaphorical; and, I think, means no more, than a Much

Clearer Knowledge of things, than was at∣tainable in This World: But a Knowledge Absolutely and Compleatly Perfect, and such as receives no Increase, is (I conceive) A∣nother thing, and more than is Meant, or can be Proved from this Expression.

24. 3. Those Expressions of Knowing as Known, and Seeing God as He is, are (I conceive) also Figurative, and not to be understood in the Proper Sense of the Words: For no Man can know God and Heaven, and the Great things There, so Fully and Perfectly as God knows them: Nor shall any Man see God as He is, if thereby be meant Fully and Perfectly; for a Limited Understanding cannot fully com∣prehend an Infinite Essence. All that can be Meant by it, I think, is this: In Hea∣ven the Blessed shall have Clearer Appre∣hensions of God, and all Things There, than in This World they had; and shall Know God, and Them, as truly (though not so fully) as He Knows them.

25. 4. Besides, those words of the Apo∣stle, mentioned in the Objection, may be un∣derstood in a Transient and Progressive Sense. The Blessed are in a State, in which they Know much, and are in Progress towards a More Perfect Knowledge: There is no

need of Ʋnderstanding Them of Immediate Perfection, as soon as received to Glory.