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| On Counter Promises.
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Chapter
XI.—On Counter Promises.2252
1. Let us now briefly see what views we are to
form regarding promises. It is certain that there is no living
thing which can be altogether inactive and immoveable, but delights in
motion of every kind, and in perpetual activity and volition; and this
nature, I think it evident, is in
all living things. Much more, then, must a rational animal, i.e.,
the nature of man, be in perpetual movement and activity. If,
indeed, he is forgetful of himself, and ignorant of what becomes him,
all his efforts are directed to serve the uses of the body, and in all
his movements he is occupied with his own pleasures and bodily lusts;
but if he be one who studies to care or provide for the general good,
then, either by consulting for the benefit of the state or by obeying
the magistrates, he exerts himself for that, whatever it is, which may
seem certainly to promote the public advantage. And if now any
one be of such a nature as to understand that there is something better
than those things which seem to be corporeal, and so bestow his labour
upon wisdom and science, then he will undoubtedly direct all his
attention towards pursuits of that kind, that he may, by inquiring into
the truth, ascertain the causes and reason of things. As
therefore, in this life, one man deems it the highest good to enjoy
bodily pleasures, another to consult for the benefit of the community,
a third to devote attention to study and learning; so let us inquire
whether in that life which is the true one (which is said to be hidden
with Christ in God, i.e., in that eternal life), there will be for us
some such order and condition of existence.
2. Certain persons, then, refusing the
labour of thinking, and adopting a superficial view of the letter of
the law, and yielding rather in some measure to the indulgence of their
own desires and lusts, being disciples of the letter alone, are of
opinion that the fulfilment of the promises of the future are to be
looked for in bodily pleasure and luxury; and therefore they especially
desire to have again, after the resurrection, such bodily
structures2253
as may never be
without the power of eating, and drinking, and performing all the
functions of flesh and blood, not following the opinion of the Apostle
Paul regarding the resurrection of a spiritual body. And
consequently they say, that after the resurrection there will be
marriages, and the begetting of children, imagining to themselves that
the earthly city of Jerusalem is to be rebuilt, its foundations laid in
precious stones, and its walls constructed of jasper, and its
battlements of crystal; that it is to have a wall composed of many
precious stones, as jasper, and sapphire, and chalcedony, and emerald,
and sardonyx, and onyx, and chrysolite, and chrysoprase, and jacinth,
and amethyst. Moreover, they think that the natives of other
countries are to be given them as the ministers of their pleasures,
whom they are to employ either as tillers of the field or builders of
walls, and by whom their ruined and fallen city is again to be raised
up; and they think that they are to receive the wealth of the nations
to live on, and that they will have control over their riches; that
even the camels of Midian and Kedar will come, and bring to them gold,
and incense, and precious stones. And these views they think to
establish on the authority of the prophets by those promises which are
written regarding Jerusalem; and by those passages also where it is
said, that they who serve the Lord shall eat and drink, but that
sinners shall hunger and thirst; that the righteous shall be joyful,
but that sorrow shall possess the wicked. And from the New
Testament also they quote the saying of the Saviour, in which He makes
a promise to His disciples concerning the joy of wine, saying,
“Henceforth I shall not drink of this cup, until I drink it with
you new in My Father’s kingdom.”2254
They add, moreover, that declaration,
in which the Saviour calls those blessed who now hunger and
thirst,2255
promising them that
they shall be satisfied; and many other scriptural illustrations are
adduced by them, the meaning of which they do not perceive is to be
taken figuratively. Then, again, agreeably to the form of things
in this life, and according to the gradations of the dignities or ranks
in this world, or the greatness of their powers, they think they are to
be kings and princes, like those earthly monarchs who now exist;
chiefly, as it appears, on account of that expression in the
Gospel: “Have thou power over five cities.”2256
| 2256 Cf. Luke xix. 19
and 17. | And to speak shortly, according to the
manner of things in this life in all similar matters, do they desire
the fulfilment of all things looked for in the promises, viz., that
what now is should exist again. Such are the views of those who,
while believing in Christ, understand the divine Scriptures in a sort
of Jewish sense, drawing from them nothing worthy of the divine
promises.
3. Those, however, who receive the
representations of Scripture according to the understanding of the
apostles, entertain the hope that the saints will eat indeed, but that
it will be the bread of life, which may nourish the soul with the food
of truth and wisdom, and enlighten the mind, and cause it to drink from
the cup of divine wisdom, according to the declaration of holy
Scripture: “Wisdom has prepared her table, she has killed
her beasts, she has mingled her wine in her cup, and she cries with a
loud voice, Come to me, eat the bread which I have prepared for you,
and drink the wine which I have mingled.”2257
By this food of wisdom, the
understanding, being nourished to an entire and perfect condition like
that in which man was made at the beginning, is restored to the image
and likeness of God; so that, although an individual may depart from
this life less perfectly instructed, but who has done works that are
approved of,2258
he will be capable
of receiving instruction in that Jerusalem, the city of the saints,
i.e., he will be educated and moulded, and made a living stone, a stone
elect and precious, because he has undergone with firmness and
constancy the struggles of life and the trials of piety; and will there
come to a truer and clearer knowledge of that which here has been
already predicted, viz., that “man shall not live by bread alone,
but by every word which proceedeth from the mouth of
God.”2259
And they also
are to be understood to be the princes and rulers who both govern those
of lower rank, and instruct them, and teach them, and train them to
divine things.
4. But if these views should not appear to
fill the minds of those who hope for such results with a becoming
desire, let us go back a little, and, irrespective of the natural and
innate longing of the mind for the thing itself, let us make inquiry so
that we may be able at last to describe, as it were, the very forms of
the bread of life, and the quality of that wine, and the peculiar
nature of the principalities, all in conformity with the spiritual view
of things.2260
| 2260 The passage is
somewhat obscure, but the rendering in the text seems to convey the
meaning intended. | Now, as in
those arts which are usually performed by means of manual labour, the
reason why a thing is done, or why it is of a special quality, or for a
special purpose, is an object of investigation to the mind,2261
while the actual work itself is unfolded to
view by the agency of the hands; so, in those works of God which were
created by Him, it is to be observed that the reason and understanding
of those things which we see done by Him remains undisclosed. And
as, when our eye beholds the products of an artist’s labour, the
mind, immediately on perceiving anything of unusual artistic
excellence, burns to know of what nature it is, or how it was formed,
or to what purposes it was fashioned; so, in a much greater degree, and
in one that is beyond all comparison, does the mind burn with an
inexpressible desire to know the reason of those things which we see
done by God. This desire, this longing, we believe to be
unquestionably implanted within us by God; and as the eye naturally
seeks the light and vision, and our body naturally desires food and
drink, so our mind is possessed with a becoming and natural desire to
become acquainted with the truth of God and the causes of things.
Now we have received this desire from God, not in order that it should
never be gratified or be capable of gratification; otherwise the
love of truth would appear to have been implanted by God into our minds
to no purpose, if it were never to have an opportunity of
satisfaction. Whence also, even in this life, those who devote
themselves with great labour to the pursuits of piety and religion,
although obtaining only some small fragments from the numerous and
immense treasures of divine knowledge, yet, by the very circumstance
that their mind and soul is engaged in these pursuits, and that in the
eagerness of their desire they outstrip themselves, do they derive much
advantage; and, because their minds are directed to the study and love
of the investigation of truth, are they made fitter for receiving the
instruction that is to come; as if, when one would paint an image, he
were first with a light pencil to trace out the outlines of the coming
picture, and prepare marks for the reception of the features that are
to be afterwards added, this preliminary sketch in outline is found to
prepare the way for the laying on of the true colours of the painting;
so, in a measure, an outline and sketch may be traced on the tablets of
our heart by the pencil of our Lord Jesus Christ. And therefore
perhaps is it said, “Unto every one that hath shall be given, and
be added.”2262
By which it
is established, that to those who possess in this life a kind of
outline of truth and knowledge, shall be added the beauty of a perfect
image in the future.
5. Some such desire, I apprehend, was
indicated by him who said, “I am in a strait betwixt two, having
a desire to depart, and to be with Christ, which is far
better;”2263
knowing that when
he should have returned to Christ he would then know more clearly the
reasons of all things which are done on earth, either respecting man,
or the soul of man, or the mind; or regarding any other subject, such
as, for instance, what is the Spirit that operates, what also is the
vital spirit, or what is the grace of the Holy Spirit that is given to
believers. Then also will he understand what Israel appears to
be, or what is meant by the diversity of nations; what the twelve
tribes of Israel mean, and what the individual people of each
tribe. Then, too, will he understand the reason of the priests
and Levites, and of the different priestly orders, the type of which
was in Moses, and also what is the true meaning of the jubilees, and of
the weeks of years with God. He will see also the reasons for the
festival days, and holy days, and for all the sacrifices and
purifications. He will perceive also the reason of the purgation
from leprosy, and what the different kinds of leprosy are, and the
reason of the purgation of those who lose their seed. He
will come to know,
moreover, what are the good influences,2264
and their greatness, and their qualities; and those too which are of a
contrary kind, and what the affection of the former, and what the
strife-causing emulation of the latter is towards men. He will
behold also the nature of the soul, and the diversity of animals
(whether of those which live in the water, or of birds, or of wild
beasts), and why each of the genera is subdivided into so many species;
and what intention of the Creator, or what purpose of His wisdom, is
concealed in each individual thing. He will become acquainted,
too, with the reason why certain properties are found associated with
certain roots or herbs, and why, on the other hand, evil effects are
averted by other herbs and roots. He will know, moreover, the
nature of the apostate angels, and the reason why they have power to
flatter in some things those who do not despise them with the whole
power of faith, and why they exist for the purpose of deceiving and
leading men astray. He will learn, too, the judgment of Divine
Providence on each individual thing; and that, of those events which
happen to men, none occur by accident or chance, but in accordance with
a plan so carefully considered, and so stupendous, that it does not
overlook even the number of the hairs of the heads, not merely of the
saints, but perhaps of all human beings, and the plan of which
providential government extends even to caring for the sale of two
sparrows for a denarius, whether sparrows there be understood
figuratively or literally. Now indeed this providential
government is still a subject of investigation, but then it will be
fully manifested. From all which we are to suppose, that
meanwhile not a little time may pass by until the reason of those
things only which are upon the earth be pointed out to the worthy and
deserving after their departure from life, that by the knowledge of all
these things, and by the grace of full knowledge, they may enjoy an
unspeakable joy. Then, if that atmosphere which is between heaven
and earth is not devoid of inhabitants, and those of a rational kind,
as the apostle says, “Wherein in times past ye walked according
to the course of this world, according to the prince of the power of
the air, the spirit who now worketh in the children of
disobedience.”2265
| 2265 Eph. ii. 2. There is an evident omission of
some words in the text, such as, “They will enter into it,”
etc. | And again he
says, “We shall be caught up in the clouds to meet Christ in the
air, and so shall we ever be with the Lord.”2266
6. We are therefore to suppose that the
saints will remain there until they recognise the twofold mode of
government in those things which are performed in the air. And
when I say “twofold mode,” I mean this: When we were
upon earth, we saw either animals or trees, and beheld the differences
among them, and also the very great diversity among men; but although
we saw these things, we did not understand the reason of them; and this
only was suggested to us from the visible diversity, that we should
examine and inquire upon what principle these things were either
created or diversely arranged. And a zeal or desire for knowledge
of this kind being conceived by us on earth, the full understanding and
comprehension of it will be granted after death, if indeed the result
should follow according to our expectations. When, therefore, we
shall have fully comprehended its nature, we shall understand in a
twofold manner what we saw on earth. Some such view, then, must
we hold regarding this abode in the air. I think, therefore, that
all the saints who depart from this life will remain in some place
situated on the earth, which holy Scripture calls paradise, as in some
place of instruction, and, so to speak, class-room or school of souls,
in which they are to be instructed regarding all the things which they
had seen on earth, and are to receive also some information respecting
things that are to follow in the future, as even when in this life they
had obtained in some degree indications of future events, although
“through a glass darkly,” all of which are revealed more
clearly and distinctly to the saints in their proper time and
place. If any one indeed be pure in heart, and holy in mind, and
more practised in perception, he will, by making more rapid progress,
quickly ascend to a place in the air, and reach the kingdom of heaven,
through those mansions, so to speak, in the various places which the
Greeks have termed spheres, i.e., globes, but which holy Scripture has
called heavens; in each of which he will first see clearly what is done
there, and in the second place, will discover the reason why things are
so done: and thus he will in order pass through all gradations,
following Him who hath passed into the heavens, Jesus the Son of God,
who said, “I will that where I am, these may be
also.”2267
And of this
diversity of places He speaks, when He says, “In My
Father’s house are many mansions.” He Himself is
everywhere, and passes swiftly through all things; nor are we any
longer to understand Him as existing in those narrow limits in which He
was once confined for our sakes, i.e., not in that circumscribed body
which He occupied on earth, when dwelling among men, according to which
He might be considered as enclosed in some one place.
7. When, then, the saints shall have reached the
celestial abodes, they will clearly see the nature of the stars one by
one, and will understand
whether they are endued with life, or their condition, whatever it
is. And they will comprehend also the other reasons for the works
of God, which He Himself will reveal to them. For He will show to
them, as to children, the causes of things and the power of His
creation,2268
| 2268 Virtutem suæ
conditionis. Seine Schöpferkraft (Schnitzer). | and will explain
why that star was placed in that particular quarter of the sky, and why
it was separated from another by so great an intervening space; what,
e.g., would have been the consequence if it had been nearer or more
remote; or if that star had been larger than this, how the totality of
things would not have remained the same, but all would have been
transformed into a different condition of being. And so, when
they have finished all those matters which are connected with the
stars, and with the heavenly revolutions, they will come to those which
are not seen, or to those whose names only we have heard, and to things
which are invisible, which the Apostle Paul has informed us are
numerous, although what they are, or what difference may exist among
them, we cannot even conjecture by our feeble intellect. And thus
the rational nature, growing by each individual step, not as it grew in
this life in flesh, and body, and soul, but enlarged in understanding
and in power of perception, is raised as a mind already perfect to
perfect knowledge, no longer at all impeded by those carnal senses, but
increased in intellectual growth; and ever gazing purely, and, so to
speak, face to face, on the causes of things, it attains perfection,
firstly, viz., that by which it ascends to (the truth),2269
| 2269 In id: To that
state of the soul in which it gazes purely on the causes of things. | and secondly, that by which it abides in it,
having problems and the understanding of things, and the causes of
events, as the food on which it may feast. For as in this life
our bodies grow physically to what they are, through a sufficiency of
food in early life supplying the means of increase, but after the due
height has been attained we use food no longer to grow, but to live,
and to be preserved in life by it; so also I think that the mind, when
it has attained perfection, eats and avails itself of suitable and
appropriate food in such a degree, that nothing ought to be either
deficient or superfluous. And in all things this food is to be
understood as the contemplation and understanding of God, which is of a
measure appropriate and suitable to this nature, which was made and
created; and this measure it is proper should be observed by every one
of those who are beginning to see God, i.e., to understand Him through
purity of heart.E.C.F. INDEX & SEARCH
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