Quest. XC.

QUEST. XC. What shall be done to the righteous at the day of judgment?

ANSW. At the day of judgment, the righteous being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged, and acquitted; shall join with him in the judging of reprobate angels and men, and shall be received into heaven; where they shall be fully and for ever freed from all sin and misery, filled with unconceivable joys, made perfectly holy and happy, both in body and soul, in the company of innumerable saints, and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity: and this is the perfect and full communion which the members of the invisible church shall enjoy with Christ in glory at the resurrection and day of judgment.

We have, in this answer, an account of the great honours and privileges that the saints shall be advanced to, and partake of, as the consequence of that sentence that Christ will pass on them, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matt. xxv. 34. which are words that contain a gracious invitation given them to take possession of that glory which will tend to make them completely and for ever happy. We have already considered the righteous as caught up to Christ in the clouds, which is either done by the ministry of angels, or else their bodies will be so changed, that they shall be able to mount upward, with as much ease as they are, now to walk upon the surface of the earth. We have also considered them as set at Christ’s right-hand. Whether this has any regard to the place of their situation, we cannot determine; but, according to the scripture mode of speaking, it certainly denotes the highest honours conferred upon them; which will be not only spiritual but external and visible; whereby it shall appear to all, that they are Christ’s peculiar friends and favourites; and this will tend to raise in them the highest astonishment, that they should thus be dealt with by so glorious a person, who were in themselves unworthy of his notice; and it shall afford matter of eternal praise. What is farther observed concerning them in this answer, is contained in the following heads.

I. They shall be openly acknowledged and acquitted.

II. They shall join with Christ in the judging of reprobate angels and men.

III. They shall be received into heaven, in which their happiness is farther described; as therein they shall be freed from sin and misery, filled with unspeakable joy, made perfectly holy and happy, both in body and soul, and admitted into the company of saints and holy angels, and have the immediate vision and fruition of God to all eternity.

I. They shall be openly acknowledged and acquitted. Our Lord Jesus was not ashamed to own his people, when he condescended to take their nature upon him, and dwell among them; or, as the apostle expresses it, He is not ashamed to call them brethren, Heb. ii. 11. And he gives them many tokens of his approbation, by those spiritual privileges which he bestows on them here: but at last he shall own them publicly, in the presence of the whole world, as a people whom he has chosen, redeemed, sanctified, and brought the work of grace in them to perfection. He overlooks all their former failures and defects, and looks upon them as adorned with perfect beauty, appearing without spot before him, and having now nothing that may be offensive to his holy eye, or denote them unmeet for the relation which they stand in to him, and the blessings which they shall enjoy with him.

Moreover, it is said that he shall openly acquit them, i. e. declare publicly, that he has given satisfaction for all their offences; and therefore they are for ever pronounced clear from the guilt thereof. And, as it was before observed, it is not improbable, that their former sins shall not be so much as mentioned, being all covered; and if sought for, shall not be found: but it is certain, that if they shall be mentioned, it shall not be to their confusion or condemnation; for it shall be declared, that the justice of God has nothing to lay to their charge; and, as the consequence thereof, they shall be delivered from that fear, shame, and distress, which they had before been subject to, through the afflicting sense of the guilt and prevalency of sin: however, when they are represented as thus acquitted, this does not suppose that their sins were not fully pardoned before, or that justification in this life, is imperfect, as to what concerns their right to forgiveness, or eternal life. The debt was fully cancelled, and a discharge given into Christ’s hands, in the behalf of all his elect, on his making satisfaction to the justice of God; but this was not their visible discharge; and not being a declared act, it could not be claimed by, nor was it applied to them till they believed; and then they might say, Who shall lay any thing to our charge? it is God that justifieth[191]: nevertheless, their justification, as it is declared to, and apprehended by faith, could not be said to be in all respects, so apparent, nor attended with those comfortable fruits and effects, which are the consequence hereof, as it is when they are pronounced justified by Christ at death; and even then the discharge is not so open and visible to the whole world, as it shall be in the day of judgment.

II. It is farther said, that they shall join with Christ in judging of reprobate angels and men: this is very often asserted by those who treat on this subject; and it seems to be taken from the sense which is commonly given of the apostle’s words in 1 Cor. vi. 2, 3. Know ye not that saints shall judge the world; and, know ye not that the saints shall judge angels? However, we must take heed, if we apply that scripture to the case before us, that we do not advance any thing that tends, in the least, to derogate from the glory of Christ, who only is fit for, and appointed to perform this great work: therefore, if we suppose that the apostle is here speaking concerning the judgment of the great day, the saints are said to judge the world in a less proper sense; but whatever be the sense in which we explain it, we must not think that they shall be assessors with Christ in his throne of judgment: it is one thing for them to be near his throne in the capacity and station of favourites; and another thing for them to be in it: if they are in any sense said to judge the world, it must not be understood, as though the trying of the cause, or passing the sentence, were committed to them; but rather of their approving what Christ shall do: this they are represented as doing, when Christ is set forth as judging the great whore, Rev. xix. 2. namely, the anti-christian powers; they so far join with him herein, as that they ascribe glory and honour to him, and say, Righteous are his judgments.

And there is another sense in which some understand this scripture, concerning the saints judging the world, as denoting that the public mention which shall be made of the graces of the saints, their faith, repentance, love to God, and universal holiness, will have a tendency to condemn those whose conversation in this world has been the reverse thereof. Their having forsaken all, and followed Christ, and accounted all things but loss, that they might win him. The choice which they have made of suffering rather than sinning, which appears to be an instance of the highest wisdom, shall condemn the wickedness and folly of those, who have exposed themselves to inevitable ruin and misery, by being otherwise-minded. Thus Noah is said to have condemned the world by his faith, Heb. xi. 7. when, in obedience to the divine command, he prepared an ark to the saving of his house, which the world then thought to be the most preposterous action that ever was performed, though they were afterwards, to their cost, convinced of the contrary. And the men of Nineveh, and the queen of the South, are said to rise up in the judgment with that generation, and condemn it, Matt. xii. 41, 42. (to wit, objectively, rather than formally,) as their respective behaviour tended to expose the impenitency and unbelief of the Jews, whom Christ there reproves. If the saints judging the world, be taken in either of these senses, it is an undoubted truth: but more than this we dare not assert.

Nevertheless, we may take occasion to enquire, whether that text, on which this doctrine is founded, may not be explained in another sense, as denoting some privilege which the saints were to enjoy in this world, when the empire should become Christian; and accordingly, magistrates and judges should be chosen out of the church, in which respect they should judge the world. This seems, to me, the most probable sense of the apostle’s words, as an excellent and learned writer understands them[192]; and it is very agreeable to the context, in which they are dissuaded, in ver. 1. from going to law before the unjust, and not before the saints, as signifying the inexpediency of exposing those controversies, that ought to be compromised in the church, before Heathen-magistrates, as though they thought themselves unfit to judge the smallest matters, of which he here speaks, not of capital offences, which were to be tried only by the civil magistrate; and to enforce this advice, he says, Know ye not that the saints shall judge the world.

Obj. 1. It is objected to this sense of the text; that, at the same time when the saints are said to judge the world, he speaks of them as judging angels; which comes not within the province of civil magistrates; though we suppose them to be Christians.

Answ. To this it may be replied, that when the apostle speaks of the saints judging angels; this is brought in occasionally, the former sense of judging being more agreeable to the context. But since he is insisting on an honour that should be conferred on the church, he farther enlarges on that subject, and so speaks of their judging angels, as denoting that the consequence and success of the gospel would be an evident conviction to the world, that the Devil’s empire was weakened, that he had no right to reign over the children of disobedience, as he before had done. Thus our Saviour speaks of Satan’s kingdom being destroyed by the preaching and success of the gospel, when he says, ‘Now is the judgment of this world; now shall the prince of this world be cast out,’ John xii. 31. And elsewhere it is said, ‘Now is come salvation and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down,’ Rev. xii. 10. Moreover, the apostle may have a particular reference to their power of casting out devils, not only in that, but in some following ages, as our Saviour, promised they should have, before he left the world, Mark xvi. 17. which is known to have continued in the church till the third century[193].

Obj. 2. There is another scripture which seems to favour this opinion, namely, that the saints shall judge the world in the last day, viz. our Saviour’s words, in Matt. xix. 28. ‘Ye which have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;’ and that which makes this sense more probable, is what he speaks of in the following verse, as a reward which they, who had ‘forsaken all for his name’s sake,’ should enjoy, namely, ‘ye shall receive an hundred fold, and shall inherit everlasting life.’

Answ. To this it may be replied, that our Saviour, in one of these verses, may, without any strain on the sense of the words, be understood as giving them to expect some honours, that should be conferred on them here, and in the other, those which they should receive in another world: As to the honours which were to be conferred on them here, namely, their sitting on thrones, &c. This is said to be ‘in the regeneration, when the Son of man shall sit on the throne of his glory,’ that is, not when the Son of man shall come to judgment; but when he shall enter into his state of exaltation, and sit at God’s right-hand. And inasmuch as this was to be done for them in the regeneration, it seems most applicable to the gospel-state; in which, as the apostle says, ‘Old things are past away; behold, all things are become new,’ 2 Cor. v. 17. agreeable to what is foretold by the prophet, ‘Behold I create new heavens and a new earth,’ Isa. lxv. 17. which may well be called the regeneration. And, as for the apostles sitting on thrones, that may signify the spiritual honours that should be conferred upon them; so that however they might be despised by the world, they should be reckoned, by all that entertain just notions of things, the chief and most honourable men of the earth. And, as to what respects their judging the twelve tribes of Israel, that may be understood of their convicting the Jews, and condemning them for their unbelief in crucifying Christ, and rejecting and persecuting the gospel. This they might be said to do, partly in the exercise of their ministry, and partly in the success thereof, and, indeed, the gospel may be said to judge men when it convicts and reproves them. If this be the sense of the text, then it does not respect any honours which the apostles should be advanced to in the day of judgment; and consequently it does not appear from hence, that they, any more than other saints, shall bear a part in judging the world, either of angels or men.

III. The saints shall be received into heaven. This includes in it their being brought into a glorious place, and state. Thus the apostle calls it, An house not made with hands, 2 Cor. v. 1. which, doubtless, far exceeds all the other parts of the creation: For, as the earthly paradise far exceeded all other places in this world, being planted immediately by God, and furnished with every thing which might be delightful and entertaining for man, for whom it was designed: so this must be supposed to be the most glorious part of the frame of nature, as being designed to be the place of the eternal abode of the best of creatures; and indeed, whatever is called heaven in scripture, comes short of it, this being styled, the heaven of heavens, Psal. cxlviii. 4. it is also particularly described as God’s throne, Isa. lxvi. 1. the place of his immediate residence, where he displays his glory in an extraordinary manner. As for that particular part of the universe, in which it is situate, it is neither possible, nor of any advantage for us to determine, any otherwise than as it is described, as being above this lower world. But the principal thing to be considered, is, the glory of the state, into which the saints shall there be brought; which is set forth in this answer, by variety of expressions.

1. Herein they shall be fully, and for ever, freed from all sin and misery; which being inseparably connected, they are delivered from both at once. As to what respects the guilt of sin, this includes in it not only their being for ever discharged from the guilt of past sins, which is contained in their being openly acquitted, as was before observed, but their not contracting guilt for the future; accordingly they are put into such a state as that they shall be disposed, and enabled to yield sinless obedience; and as they are presented without spot and blemish before God, they shall never contract the least defilement, or do any thing which shall render them unmeet for that glory, to which they are advanced, afford matter of reproach to them, or provoke God to cast them out of that place which cannot entertain any but sinless creatures. Therefore it differs not only from that sinless state in which man was created at first, but that in which the angels were created, who were not all confirmed in their state of holiness, so as to render it impossible for any of them to fall; but this is the happiness of glorified saints.

And we may also infer from hence, that there shall be no temptations to sin; none arising from themselves, since there are no lusts, or remainders of corruption, to draw them aside from God; and no temptations from others, since they are all made perfectly holy. The soul meets with no temptations from the body, as it often did, while it was subject to the infirmities of nature, in this imperfect state. It shall never be liable to any weakness, weariness, stupidity, nor any of those diseases with which it is now oppressed; so that the soul shall never meet with any temptations arising from thence, inasmuch as the happiness of the body consists in its subserviency to it, in all those things that may tend to promote its compleat blessedness. Moreover, they are also considered as delivered from all misery, whether personal, or relative. The afflictions of believers are confined to this present state; therefore in heaven ‘God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away,’ Rev. xxi. 4. and nothing remains that may tend to abate their happiness, or render the state in which they are, imperfect.

2. They shall be filled with inconceivable joys. Thus our Saviour says to the man in the parable, who had improved the talents he had been entrusted with; Enter thou into the joy of thy Lord, Matt. xxv. 21, 23. and they are said not only to be presented faultless before the presence of the glory of Christ; but with exceeding joy, Jude, ver. 24. This is the necessary result of a state of perfect blessedness; which cannot but administer the highest satisfaction and comfort to those who are possessed thereof; inasmuch as it not only answers, but even exceeds their most raised expectations. These joys are not indeed carnal, but spiritual; for as the greatest delight which the saints have here, consists in the favour and love of God, and in the bright rays of his glory shining into the soul, so they shall be perfectly blessed with this hereafter, in which respect their joy shall be full.

3. They shall be made perfectly holy and happy, both in body and soul. The soul shall be unspeakably more enlarged than it was before, as to all the powers and faculties thereof. The understanding rendered more capable of contemplating the divine perfections, and it shall be entertained with those discoveries of the glory thereof, which, at present, we have but a very imperfect knowledge of: It shall be fitted to behold the wisdom of God in the works of creation and redemption, and be led into the deep mysteries of his providence, and the reason of the various dispensations thereof, which, though they know not now, they shall know hereafter. The will shall be perfectly free, having no corrupt nature to bias, or turn it aside, from that which is its chief good and happiness; neither shall it choose any thing, but what is conducive thereunto: There are no remains of rebellion and obstinacy to be found therein, but a perfect and entire conformity to the will of God. The affections shall be perfectly regulated, and unalterably run in a right channel, fixed upon the best objects, and not in the least inclined to deviate from them. And, as for the body, that shall be fitted for a state of perfection, as well as the soul; for it shall be raised a spiritual, celestial, and glorious body, and therefore perfectly adapted to be a partaker with the soul, of that glory which the whole man shall be possessed of; and sanctified to be a temple of the Holy Ghost for ever.

4. They shall be joined with the innumerable company of the saints and holy angels. The apostle speaks of an innumerable company of angels, and the general assembly and church of the first-born, Heb. xii. 22, 23. to which we are said, in this world, to come by faith; but hereafter these two assemblies shall be joined together, and make one body, that so they may, as they are represented doing, with one consent, adore and proclaim the worthiness, riches, wisdom, and strength of the lamb that was slain, who lives for ever and ever, Rev. v. 11, & seq. Now since the saints and angels are described as making up the same body, and engaged in the same worship, some have taken occasion to enquire concerning the means by which they shall converse together in another world; or, in what manner this united body shall be made visible to each other; but these things we must be content to be ignorant of in this present state. However, as to the saints, they shall converse with one another by the organ of sense and speech; for this is one of the ends for which the body shall be raised and re-united to the soul; and it may also be proved, from what we read of Moses and Elias conversing with Christ at his transfiguration in such a manner, Matt. xvii. 3.

As for that question which some propose, relating to this matter, viz. whether there shall be a diversity of languages in heaven, as there is on earth? This we cannot pretend to determine. Some think that there shall; and that as persons of all nations and tongues, shall make up that blessed society, so they shall praise God in the same language which they before used when on earth; and that this worship may be performed with the greatest harmony, and to mutual edification, all the saints shall, by the immediate power and providence of God, be able to understand and make use of every one of those different languages, as well as their own. This they found on the apostle’s words, in which he says, That at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord; which, they suppose, has a respect to the heavenly state, because it is said to be done both by those that are in heaven, and those that are on earth, Phil. ii. 10, 11. But though the apostle speaks, by a metonymy, of different tongues, that is, persons who speak different languages, being subject to Christ, he probably means thereby persons of different nations, whether they shall praise him in their own language in heaven, or no.

Therefore some conjecture, that the diversity of languages shall then cease; inasmuch as it took its first rise from God’s judicial hand, when he confounded the speech of those who presumptuously attempted to build the city and tower of Babel; and this has been, ever since, attended with many inconveniencies. And, indeed, the apostle seems expressly to intimate as much, when he says, speaking concerning the heavenly state, that tongues shall cease, 1 Cor. xiii. 8. that is, the present variety of languages. Moreover, since the gift of tongues was bestowed on the apostles, for the gathering and building up the church in the first age thereof, which end, when it was answered, this extraordinary dispensation ceased; in like manner, it is probable that hereafter the diversity of languages shall cease[194].

I am sensible there are some who object to this, that the saints, understanding all languages, will be an addition to their honour, glory, and happiness: but to this it may be answered, that though it is, indeed, an accomplishment in this world, for a person to understand several languages; that arises from the subserviency thereof, to those valuable ends that are answered thereby; but this would be entirely removed, if the diversity of languages be taken away in heaven, as some suppose it will.

There are some, who, it may be, give too much scope to a vain curiosity, when they pretend to enquire what this language shall be, or determine, as the Jews do, and with them, some of the Fathers, that it shall be the Hebrew; since their arguments for it are not sufficiently conclusive; which are principally these, viz. That this was the language with which God inspired man at first in paradise, and that which the saints and patriarchs spake, and the church generally made use of in all ages, till our Saviour’s time; and that it was this language which he himself spake, while here on earth: and since his ascension into heaven, he spake unto Paul in the Hebrew tongue, Acts xxvi. 14. And when the inhabitants of heaven are described in the Revelations as praising God, there is one word used, by which their praise is expressed, namely, Hallelujah, which is Hebrew; the meaning whereof is, praise ye the Lord: but all these arguments are not sufficiently convincing; and therefore we must reckon it no more than a conjecture.

As for the opinion of those who suppose that it will not be any particular language that is, or has been spoken in this world, but one that is more perfect and significative, and that this is what the apostle means when he speaks of the tongues of angels, in 1 Cor. xiii. 1. To this it may be replied, that it is more than probable, that there shall be some language which shall be more perfect and significative than any that is now known in the world; which glorified saints shall receive by immediate inspiration; yet this does not fully appear to be the apostle’s meaning in that scripture; since it is not certain that angels express their ideas by the sound of words; inasmuch as they have no bodies, nor organs of speech; neither can we certainly determine that they frame voices some other way. Therefore, the tongue of angels, which the apostle speaks of, is an hyperbolical expression, signifying the most excellent language, or such an one as angels would speak, did they use a voice; as the face of angels, chap. vi. 15. is expressed to signify the most bright, glorious, and majestic countenance; and as manna is called angels food, Psal. lxviii. 25. that is, the most pleasant and delightful: therefore the tongue of angels signifies the most excellent language. But these things, though often enquired into by those who treat on this subject, are very uncertain; neither is it of any advantage for us to be able to determine them.

But there is another thing arising from the consideration of the saints being joined in one society, which is much more useful, and, so far as we have light to determine it, will afford a very comfortable and delightful thought to us, namely, what concerns their knowing one another in heaven. The scripture, indeed, does not so fully determine this matter as it does some others, relating to the heavenly state; yet many of God’s children have died with a firm persuasion that they shall see and know their friends, in another world; and have been ready to conclude this to be a part of that happiness which they shall enjoy therein; and we cannot think this altogether an ungrounded opinion; though it is not to be contended for as it were a necessary and important article of faith.

The arguments which are generally brought in defence of it, are taken from those instances recorded in scripture, in which persons who have never seen one another before, have immediately known each other in this world, by a special immediate divine revelation, given to them; in like manner as Adam knew that Eve was taken out of him, and therefore says, This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man, Gen. ii. 23. He was cast into a deep sleep, when God took one of his ribs, and so formed the woman, as we read of in the foregoing words; yet the knowledge hereof was communicated to him by God. Moreover we read, that Peter, James, and John, knew Moses and Elias, Matt. xvii. as appears from Peter’s making a particular mention of them; Let us make three tabernacles, one for thee, and one for Moses, and one for Elias, ver. 4. though he had never seen them before. Again, our Saviour, in the parable, represents the rich man as seeing Abraham afar off, and Lazarus in his bosom, Luke xvi. 23. and speaks of him as addressing his discourse to him. From such-like arguments some conclude, that it may be inferred, that the saints shall know one another in heaven, when joined together in the same assembly.

Moreover, some think that this may be proved from the apostle’s words, in 1 Thess, ii. 19, 20. What is our hope or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our glory and joy; which seems to argue that he apprehended their happiness in heaven should contribute, or be an addition to his, as he was made an instrument to bring them thither; even so, by a parity of reason, every one who has been instrumental in the conversion, and building up others in their holy faith, as the apostle Paul was with respect to them; these shall tend to enhance their praise, and give them occasion to glorify God on their behalf: therefore it follows, that they shall know one another; and consequently they who have walked together in the ways of God, and have been useful to one another, as relations and intimate friends, in what respects more especially their spiritual concerns, these shall bless God for the mutual advantages which they have received, and consequently shall know one another. Again, some prove this from that expression of our Saviour in Luke xvi. 9. Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations; especially if by these everlasting habitations be meant heaven, as many suppose it is; and then the meaning is, that they whom you have relieved and shewn kindness to in this world, shall express a particular joy upon your being admitted into heaven; and consequently they shall know you and bless God for your having been so useful and beneficial to them.

Objec. To this it is objected, that if the saints shall know one another in heaven, they shall know that several of those who were their intimate friends here on earth, whom they loved with a very great affection, are not there; and this will have a tendency to give them some uneasiness, and be a diminution of their joy and happiness.

Answ. To this it may be replied, that if it be allowed that the saints shall know that some whom they loved on earth, are not in heaven, this will give them no uneasiness, since that affection, which took its rise principally from the relation which we stood in to persons on earth, or the intimacy that we have contracted with them, will cease in another world, or rather run in another channel, and be excited by superior motives, namely, their relation to Christ, and that perfect holiness which they are adorned with, and their being joined in the same blessed society, and engaged in the same employment, together with their former usefulness one to another, in promoting their spiritual welfare, as made subservient to the happiness they enjoy there. And as for others who are excluded from their society, they will think themselves obliged, out of a due regard to the justice and holiness of God, to acquiesce in his righteous judgments: thus the inhabitants of heaven are represented as adoring the divine perfections, when the vials of God’s wrath were poured out upon his enemies; and saying, Thou art righteous, O Lord, because thou hast judged thus: true and righteous are thy judgments, Rev. xvi. 5, 7.

5. Another ingredient in the glory of heaven, which is, indeed, the greatest of all, is the saints enjoying the immediate vision and fruition of God: this vision includes in it something more than their beholding the human nature of Christ, as Job speaks when he says, In my flesh shall I see God, Job xix. 26. This, indeed, will be a delightful object, not only by reason of the glory thereof, but from the love that they bear to his person, who, in that nature, procured for them the happiness which they are advanced to. But the principal thing contained in this vision of God, is, that it is contemplative and intellectual; for, in other respects, he is invisible: nevertheless there are two ways by which persons are said to see him; the one is by faith, adapted to our present state; thus Moses is said to have seen him who is invisible, Heb. xi. 27. that is, to contemplate, adore, and improve the glory of the divine perfections so far as he is pleased to manifest it to us in this world; but the other way of beholding him is more perfect, as his glory is displayed with the greatest clearness, and in the highest degree in heaven: this the apostle opposes to that vision which we have of God by faith, when he says, that in heaven we shall see face to face, and know even as we are also known, 1 Cor. xiii. 12. that is, we shall have more bright and immediate discoveries of the glory of God; which, when represented by the metaphor of seeing face to face, has some allusion to our knowing persons, when we are in their immediate presence, which far exceeds that knowledge which we had of them by report, when at a distance from them: this the apostle expresses by such a mode of speaking, as cannot well be understood in this imperfect state, when he says,[195] We shall see him as he is, 1 John iii. 2. which differs from those views which the saints have sometimes had of the glory of God, when manifested in an emblematical way, in this world; they also behold it as shining forth in its greatest effulgency.

Moreover, since the apostle speaks of this as a privilege which should be enjoyed by the saints at Christ’s appearing, who seems to be the object more especially here intended, it may denote their beholding his mediatorial glory in its highest advancement; and this view which they have of it, is said to be assimilating, as well as delightful; and therefore he farther adds, We shall be like him. And this shall also be satisfying: thus the Psalmist says, I will, or shall, behold thy face in righteousness; when I awake I shall be satisfied with thy likeness, Psal. xvii. 15. How vastly does this differ from the brightest views which the saints have of the glory of God here! It is true they know something of him as he manifests himself in the works of creation and grace; but this is very imperfect; the object is not presented in its brightest lustre; nor is the soul, which is the recipient thereof, enlarged, as it shall then be to take in the rays of divine glory: however, though this vision of God be unspeakable, and much more shall be known of his perfections than we can attain to in this life; yet the saints shall not have a comprehensive view thereof; for that is not consistent with the idea of them as finite creatures. Thus concerning the immediate vision of God.

It is farther observed, that this vision is attended with fruition; and therefore it is not barely speculative or contemplative, but such as is felicitating; and accordingly the saints know their interest in God, and see themselves to be the happy objects of the former and present displays of the glory of his perfections, and how they have all been exerted in bringing them to, and fixing them in this blessed state; and from hence arises that joy which accompanies this vision of God. And besides this, there are some impressions of his glory on their souls, which not only occasion, but excite this joy.

And it is farther observed, that this fruition is of God the Father, Son, and Holy Ghost. The Father is beheld and enjoyed, as his glory shines forth in the face of Christ, as bestowing on his saints all the blessings which he has promised in that everlasting covenant, which was established with, and in, Christ, as their Head and Saviour; his purposes of grace, and all his promises, having had their full accomplishment in him. And the glory of Christ is beheld as the person to whom the whole work of redemption, together with the application thereof, was committed, and is now brought to perfection. And the Holy Ghost is beheld as the person who has, by his power, rendered every thing which was designed by the Father, and purchased by the Son, effectual to answer the end which is now attained, by shedding abroad the love of the Father and Son in their hearts, dwelling in them as his temple, and in beginning, carrying on, and perfecting that work, which is so glorious in the effects and consequences thereof. In these respects they have perfect and distinct communion with the Father, Son, and Holy Ghost; which far exceeds all they can have here, and is infinitely preferable to all the delight which arises from that enjoyment which they have of the blessed society of perfect creatures to whom they are joined.

6. The last ingredient in the happiness that believers shall enjoy in heaven, is, that it shall be to all eternity. As the soul is immortal, and the body, to which it shall be united, shall be raised incorruptible; so the inheritance, which is reserved in heaven for the saints is such as fadeth not away, 1 Pet. i. 4. chap. v. 4. This will tend to make their happiness complete, which nothing could do, were there not a full assurance of the everlasting duration thereof. It would be a continual allay to it, and a very uncomfortable thought to conclude, that though their enjoyments are very great, yet they shall have an end. The glory of heaven is not like the glories of this present world, which are but for a moment, and, as it were, perish in the using; nor like the state of holiness and happiness in which God created man at first; which, through the mutability of his nature, it was possible for him to lose: but it is established by the decree of God, founded on the virtue of the blood of Christ, who purchased for his people eternal redemption, and in the covenant of grace settled this inheritance upon them, as an everlasting possession. This is a doctrine so universally acknowledged, that it is needless to insist on the proof of it; and it is so frequently mentioned in scripture, that we scarce ever read of the glory of heaven, but it is described as eternal, See Jude ver. 6, and 21. Matt. xxv. 46. Tit. i. 2. Rom. vi. 22. Gal. vi. 8. 1 Tim. i. 16. Psal. xvi. 11.

There is one thing more, which, though it be not particularly mentioned in this answer, I would not entirely pass over, that is, what may be said to a question proposed by some, viz. Whether there are degrees of glory in heaven? The Papists not only maintain that there are, but pretend that greater degrees thereof shall be conferred on persons, in proportion to the merit of their good works here on earth; and therefore have assigned to them the highest places there, who have performed works of supererogation, by doing more than was strictly enjoined them by the law of God. But all Protestant divines, who allow that there are degrees of glory in heaven, strenuously maintain that these are rewards of grace as every ingredient in the heavenly blessedness is supposed to be. And when this doctrine is made the subject of controversy among them; neither side ought to contend for their particular opinion, as though it was one of the most important articles of faith, or charge them who defend the other side of the question, as though they were maintaining something that was directly contrary to scripture, or of a pernicious consequence.

They, on the other hand, who suppose that there are no degrees of glory in heaven, are afraid, that if they should assert the contrary, it would, in some measure, eclipse the glory of the grace of God, and give too much umbrage to the Popish doctrine of the merit of good works. But this all Protestant divines, as was but now observed, sufficiently fence against. And, inasmuch as it is farther argued against degrees of glory, that those external and relative privileges, which they enjoy, such as election, justification, and adoption, belong equally and alike to all saints; and the same price of redemption was paid for all, therefore their glory shall be equal: this method of reasoning will not appear very conclusive, if we consider that sanctification is as much the result of their being elected, justified, redeemed, and adopted, as their being glorified; but that appears not to be equal in all, therefore it does not follow from hence, that their glory, in a future state, shall be so. And though their objective blessedness, which consists in that infinite fulness of grace that there is in God, is inconsistent with any idea of degrees; yet it does not follow, that the communications resulting from hence, which are finite, shall be in a like degree; nor can it be inferred from hence, that if there are degrees of glory, the state of those who have the least degree, shall be imperfect in its kind, or have any thing in it which shall afford the least abatement of their happiness, or be the occasion of envy or uneasiness, as the superior excellencies of some, in this imperfect state, often appear to be, since that is inconsistent with perfect holiness: nor is it to be supposed that there are any degrees, with respect to the deliverance of the saints from the sins, guilt, and miseries of this present life, which is equal in all; nor do they, who think that there are degrees of glory in heaven, in the least insinuate that every one shall not be perfectly filled and satisfied, in proportion to his receptive disposition; as a small vessel, put into the ocean, is equally full, in proportion to its capacity, with the largest; and therefore none of the saints will desire, nor, indeed, can contain more than God designs to communicate to them.

As for that scripture which is sometimes brought in defence of this opinion, viz. the parable of the persons that were hired to work in the vineyard, in Matt. xx. 9. in which it is said, that they that were hired about the eleventh hour, received every man a penny, which is as much as others received who were hired early in the morning, and had born the heat and burden of the day; that does not sufficiently prove it, since some of these labourers are represented as murmuring, and insinuating that they had wrong done them, to whom Christ replies, Is thine eye evil, because I am good? and they are described as called, but not chosen, ver. 15, 16. Therefore it is not designed to set forth the glory of heaven, but the temper and disposition of the Jewish church, who were partakers of the external blessings of the covenant of grace, and the gospel-church, as having equal privileges; so that the arguments generally insisted on to prove that there are no degrees of glory in heaven, can hardly be reckoned sufficient to overthrow the contrary doctrine; especially if those other scriptures, that are often brought to prove that there are, be understood in the most obvious sense thereof; and they are such as these, viz. Daniel xii. 3. They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever; where the prophet speaks of those who excel in grace and usefulness in this world; and then considers them not only as wise, but as turning many to righteousness; whose glory, after the resurrection, of which he speaks in the foregoing verse, has something illustrious and distinguishing in it, which is compared to the brightness of the firmament and stars.

To this it is objected, that our Saviour, in Matt. xiii. 43. illustrates the happiness of all the glorified saints, whom he calls the righteous, by their shining as the sun; therefore the prophet Daniel means no other glory but what is common to all saints; and consequently there are no degrees of glory. But to this it may be replied, that our Saviour does not compare the glory of one of the saints in heaven, with that of another; but intimates, that the happiness of every one of them shall be inconceivably great, and very fitly illustrates it by the brightness of the sun; whereas the prophet is speaking of some that were honoured above others in their usefulness here; and then considers them as having peculiar degrees of glory conferred upon them hereafter, which is something more than what he had said in the foregoing verse, which is common to all the saints, when he speaks of them as awaking out of the dust to everlasting life.

Another scripture which is also brought to prove this doctrine, is in 1 Cor. xv. 41, 42. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory; so also is the resurrection of the dead; where the apostle is speaking concerning the happiness of the saints after the resurrection, whom he compares not with what they were when they left the world; for then had no glory, being sown in corruption and dishonour; but he seems to compare the glory of one saint, after the resurrection, with that of another; and accordingly he illustrates it by the brightness of the heavenly luminaries; every one of which has a glory superior to terrestrial bodies: nevertheless he seems to intimate, that if we compare them together, the glory of the one exceeds that of the other. Thus the glory of the least saint in heaven, is inconceivably greater than that of the greatest here on earth: it is, indeed, full and complete in its kind; yet when compared with the glory of others, it may in some circumstances fall short of it.

There is another argument brought by some, to prove this doctrine, taken from the parable of the talents, in Matt. xxv. 14, & seq. in which the reward is proportioned to the respective improvement thereof; which seems to respect some blessings which they were to receive in another world; inasmuch as our Saviour compares himself to one that is travelling into a far country, and after a long time, returning and reckoning with his servants: by the former of which is meant, his ascension into heaven; and by the latter, his return to judgment; and consequently those regards which differ in degree, must respect some peculiar glory, which he will confer on his people in another world; and, indeed, the whole chapter seems to refer to the same thing. The former parable of the wise and foolish virgins denotes the behaviour of persons here, and the consequence thereof hereafter: and the latter part of the chapter expressly speaks of Christ’s coming to judgment, and dealing with every one according to his works. If therefore the improvement of these talents respects some advantages that one is to expect above the other, it seems to intimate that there are degrees of glory.

Moreover, this is farther argued from those various degrees of grace that some have in this world above others, which is a peculiar honour bestowed on them, and is sometimes considered as the fruit and consequence of their right improvement of those graces which they had before received. And this may be considered as laying a foundation for greater praise; which argues that the soul shall be enlarged in proportion thereunto; so that it may give unto God the glory due to his name, as the result thereof. Therefore if we take an estimate of God’s future, from his present dispensations, it not only removes some objections that are sometimes brought against this doctrine; but adds farther strength to those arguments taken from the scriptures before-mentioned, to prove it. But notwithstanding all that has been said, on this subject, it is the safest way for us to confess, that we know but little of the affairs of another world, and much less of the circumstances of glorified saints, considered as compared with one another. Nor are we to conclude, if there are degrees of glory, that the highest degree thereof is founded on the merit of what any have done or suffered for Christ; or, on the other hand, that the lowest is inconsistent with complete blessedness; which shall be proportioned to their most enlarged desires, and as much as they are capable of containing. Thus concerning the question proposed by some, viz. Whether there are degrees of glory?

There is another which has some affinity with it, that I would not wholly pass over; namely, whether the saints in heaven shall not have some additional improvements, or make progressive advances in some things, which may be reckoned a farther ingredient in their future happiness? This is to be insisted on with the utmost caution, lest any thing should be advanced which is inconsistent with the complete blessedness, which they are immediately possessed of: however, I do not think that it will detract from it, if we should venture to assert, that the understanding of glorified saints shall receive very considerable improvements, from those objects which shall be presented to them, and the perpetual discoveries that will be made of the glorious mysteries of divine grace, whereby the whole scene of providence, and its subserviency to their eternal happiness, shall be opened, to raise their wonder, and enhance their praise. Since it is not inconsistent with the perfect blessedness of the angels, to desire to know more of this mystery, which they are said to look into, 1 Pet. i. 12. and inasmuch as their joy is increased by those new occasions, which daily present themselves; why may not the same be said with respect to the saints in heaven; especially if we consider that this will redound so much to the glory of God, as well as give us more raised ideas of that happiness which they shall be possessed of.

We shall conclude with some practical inferences from what has been said in this answer, concerning the happiness of the saints in heaven.

(1.) We may learn from hence the great difference which there is between the militant and triumphant state of the church. Here they meet with perpetual conflicts, but hereafter they shall be crowned with complete victory: now they walk by faith, but then faith shall be swallowed up in vision, and hope in enjoyment. The saints of God are, at present, in their minority, having a right to, but not the possession of their inheritance. Their desires are enlarged, and their expectations raised; but nothing can give them full satisfaction till they arrive to that state of perfection, which God will, at last, bring them to.

(2.) The account which we have of the happiness of heaven, as being of a spiritual nature, and accompanied with perfect blessedness, and the enjoyments thereof being agreeable thereto; this may tend to reprove the carnal conceptions which many entertain concerning it, as though it were no other than what Mahomet promised his followers; who fancy that they shall have therein, those delights, which are agreeable to the sensual appetites of such as have no other ideas of happiness, but those which consist in the pleasures of sin: neither is it enough for us to conceive of it, as barely a freedom from the miseries of this life (though this be an ingredient therein) as if it had no reference to the bringing those graces which are begun here, to perfection; or it did not consist in that blessed work of admiring and adoring the divine perfections, and improving the displays thereof in a Mediator, which the saints shall for ever be engaged in.

(3.) Let us not content ourselves barely with the description which we have in the word of God, concerning the glory of heaven, but enquire, whether we have a well-grounded hope, that we have a right to it, and are found in the exercise of those graces which will be an evidence thereof? It is a very low and insignificant thing for us to be convinced that the glory of heaven contains in it all those things which shall render them who are possessed of it, completely happy, if we have no ground to claim an interest in it; and if we have this ground of hope, it will have a tendency to excite practical godliness, which it is inseparably connected with, and affords an evidence of our right to eternal life: whereas, without this, our hope will be delusive, and we chargeable with an unwarrantable presumption, in expecting salvation without sanctification.

(4.) If we have any hope concerning this future blessedness; this ought to be improved by us, to support and comfort us under the present miseries of life; as the apostle exhorts the church to which he writes, to comfort one another with these words, 1 Thess. iv. 18. or from these considerations; which should also be an inducement to us to bear affliction with patience, since they work for us an exceeding and eternal weight of glory, 2 Cor. iv. 17. And,

(5.) Let the hope we have of the privileges to be enjoyed hereafter, put us upon the greatest diligence in the performance of those duties, which are incumbent on us, as expectants of this inheritance; and let us endeavour to have our conversation in heaven, and be frequently meditating on the blessed employment thereof; and be earnest with God, that we may be made more meet for, and in the end received to it.

(6.) If we are enabled, by faith, to conclude that we have a right to the heavenly inheritance, let us be frequently engaged in the work and employment thereof, so far as is consistent with this present imperfect state; let us be much in praising and blessing God, who has prepared these glorious mansions for his people; and let us set a due value on the blood of Christ, by which they were purchased; and give glory to the Holy Ghost, who has given us the earnest thereof; and having begun the work of grace, will, we trust, carry it on to perfection.

Footnote 191:

Or, shall God, who justifieth?

Footnote 192:

Vid Wits. in Symb. Exercit. 22. § 18-20.

Footnote 193:

See Vol. I. Page 286

Footnote 194:

What speech can be without atmosphere, and without flesh?

Footnote 195:

God is an infinite being. This also is a principle established by both natural and revealed religion. The soul of man is finite, and, to whatever perfection it may be advanced, it will always continue to be so. This is another indisputable principle. It would imply a contradiction to affirm, that an infinite Spirit can be seen, or fully known, in a strict literal sense, as it is, by a finite spirit. The human soul, therefore, being a finite spirit, can never perfectly see, that is, fully comprehend, as he is, God, who is an infinite spirit. The proposition in our text, then, necessarily requires some restriction. This inference arises immediate from the two principles now laid down, and this second consequence furnishes another ground of our reflections.

But, although it would be absurd to suppose, that God, an infinite spirit, can be fully known by a finite human spirit, yet there is no absurdity in affirming, God can communicate himself to a man in a very close and intimate manner proper to transform him. This may be done four ways. There are, we conceive, four sorts of communications; a communication of ideas; a communication of love; a communication of virtue, and a communication of felicity. In these four ways, we shall see God, and by thus seeing him as he is, we shall be like him in these four respects. We will endeavour by discussing each of these articles to explain them clearly; and here all your attention will be necessary, for without this our whole discourse will be nothing to you but a sound, destitute of reason and sense.

The first communication will be a communication of ideas. We shall see God as he is, because we shall participate his ideas; and by seeing God as he is, we shall become like him, because the knowledge of his ideas will rectify ours, and will render them like his. To know the ideas of an imperfect being is not to participate his imperfections. An accurate mind may know the ideas of an inaccurate mind without admitting them. But to know the ideas of a perfect spirit is to participate his perfections; because to know his ideas is to know them as they are, and to know them as they are is to perceive the evidence of them. When, therefore, God shall communicate his ideas to us, we shall be like him, by the conformity of our ideas to his.

What are the ideas of God? They are clear in their nature; they are clear in their images; they are perfect in their degree; they are complex in their relations; and they are complete in their number. In all these respects the ideas of God are infinitely superior to the ideas of men.

1. Men are full of false notions. Their ideas are often the very reverse of the objects, of which they should be clear representations. We have false ideas in physic, false ideas in policy, false ideas in religion. We have false ideas of honour and of disgrace, of felicity and of misery. Hence we often mistake fancy for reason, and shadow for substance. But God hath only true ideas. His idea of order is an exact representation of order. His idea of irregularity exactly answers to irregularity; and so of all other objects. He will make us know his ideas, and by making us know them he will rectify ours.

2. Men have often obscure ideas. They only see glimmerings. They perceive appearances rather than demonstrations. They are placed in a world of probabilities, and, in consideration of this state, in which it has pleased the Creator to place them, they have more need of a course of reasoning on a new plan, to teach them how a rational creature ought to conduct himself, when he is surrounded by probabilities, than of a course of reasoning and determining, which supposes him surrounded with demonstration. But God hath only clear ideas. No veil covers objects; no darkness obscure his ideas of them. When he shall appear, he will communicate his ideas to us, and they will rectify ours, he will cause the scales, that hide objects from us, to fall from our eyes; and he will dissipate the clouds, which prevent our clear conception of them.

3. Men have very few ideas perfect in degree. They see only the surface of objects. Who, in all the world, hath a perfect idea of matter? Who ever had perfect ideas of spirit? Who could ever exactly define either? Who was ever able to inform us how the idea of motion results from that of body; how the idea of sensation results from that of spirit? Who ever knew to which class space belongs? It would be very easy, my brethren, to increase this list, would time permit; and were I not prevented by knowing, that they, who are incapable of understanding these articles, have already in their own minds pronounced them destitute of all sense and reason. But God hath perfect ideas. His ideas comprehend the whole of all objects. He will communicate to us this disposition of mind, and will give us such a penetration as shall enable us to attain the knowledge of the essence of beings, and to contemplate them in their whole.

4. Men have very few ideas complex in their relations. I mean, their minds are so limited, that, although they may be capable of combining a certain number of ideas, yet they are confounded by combining a greater number. We have distinct ideas of units, and we are capable of combining a few: but as soon as we add hundred to hundred, million to million, the little capacity of our souls is overwhelmed with the multitude of these objects, and our weakness obliges us to sink under the weight. We have a few ideas of motion. We know what space of body, to which a certain degree of velocity is communicated, must pass through in a given time: but as soon as we suppose a greater degree of motion, as soon as we imagine an augmentation of velocity to this greater degree; as soon as we try to apply our knowledge of moving powers to those enormous bodies, which the mighty hand of God guides in the immensity of space, we are involved in perplexity and confusion. But God conceives infinite combinations. He will make us participate, as far as our minds can, his ideas; so that we shall be able to give a large expanse to our meditation without any fear of confusing ourselves.

5. In fine, the ideas of mankind are incomplete in their number. Most men think, there are only two sorts of beings, body and spirit; and they have also determined, that there can be only two. A rash decision in itself: but more rash still in a creature so confined in his genius as man. But the ideas of God are complete. He knows all possible beings. He will make us participate this disposition of mind, and from it may arise ideas of myriads of beings, on which now we cannot reason, because now we have no ideas of them. A communication of ideas is the first way, in which God will make himself known to us. This will be the first trait of our resemblance of him. We shall be like him, for we shall see him as he is.

The second communication of God to a beatified soul is a communication of love. We cannot possibly partake of the ideas of God without participating his love. To participate the ideas of God is to possess just notions. To possess just notions is to place each object in the rank, that is due to it; consequently, we shall regard the chief being as the only object of supreme love.

What is necessary to answer the idea, that an upright soul forms of the lovely? The lovely object must answer three ideas: the idea of the great and marvellous; the idea of the just; and the idea of the good: and, if I may venture to speak so, of the beatifying. Now, it is impossible to know God without entertaining these three ideas of him alone; consequently it is impossible to know God without loving him. And this is the reason of our profound admiration of the morality of the gospel. The morality of the gospel is the very quintessence of order. It informs us, no creature deserves supreme love. It makes this principle the substance of its laws. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, Matt. xxii. 37.

How worthy of supreme love will this God appear, how fully will he answer the idea of the great and the marvellous, when we shall see him as he is! He will answer it by his independence. Creatures exist: but they have only a borrowed being. God derives his existence from none. He is a self-existent being. He will answer our idea of the magnificent by the immutability of his nature. Creatures exist: but they have no fixed and permanent being. They arise from nothing to existence. Their existence is rather variation and inconstancy than real being. But God, but I the Lord, says he of himself, I change not, Mal. iii. 6. the same yesterday, to-day, and for ever, Heb. xiii. 8. He is, as it were, the fixed point, on which all creatures revolve, while he is neither moved by their motion, shaken by their action, nor in the least imaginable degree altered by all their countless vicissitudes. He will answer the idea of the great and marvellous by the efficiency of his will. Creatures have some efficient acts of violation: but none of themselves.—But go back to that period, in which there was nothing. Figure to yourselves those immense voids, which preceded the formation of the universe, and represent to yourself God alone. He forms the plan of the world. He regulates the whole design. He assigns an epoch of duration to it in a point of eternity. This act of his will produces this whole universe. Hence a sun, a moon, and stars. Hence earth and sea, rivers and fields. Hence kings, princes, and philosophers. He spake, and it was done; he commanded, and it stood fast. The heavens were made by the word of the Lord, and all the host of them by the breath of his mouth, Psal. xxxiii. 9. God, then, perfectly answers our idea of the grand and the marvellous. He answers also the idea of the just.

It was he, who gave us an idea of justice or order. It was he, who made the greatest sacrifices to it. It was he, who moved heaven and earth to re-establish it, and who testified how dear it was to him by sacrificing the most worthy victim, that could possibly suffer, I mean his only Son.

Finally, God will perfectly answer our idea of the good and the beatifying. Who can come up to it except a God, who opens to his creatures an access of his treasures? A God, who reveals himself to them in order to take them away from their broken cisterns, and to conduct them to a fountain of living waters, Jer. ii. 13. A God, whose eternal wisdom cries to mankind, Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. Wherefore do ye spend money for that, which is not bread? and your labour for that, which satisfieth not? Hearken diligently unto me, and eat ye that, which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live. Isa. lv. 1-3.

We cannot, then, know God without loving him. And thus a communication of ideas leads to a communication of love. But this communication of love will render us like the God, whom we admire. For the property of love, in a soul inflamed with it, is to transform it in some sort into the object of its admiration. This is particularly proper to divine love. We love God, because we know his attributes; when we know his attributes, we know, we can no better contribute to the perfection of our being than by imitating them, and the desire we have to perfect our being will necessitate us to apply wholly to imitate them, and to become like him.

Let us pass to our third consideration. The third communication of God to a beatified soul is a communication of his virtues. To love and to obey, in Scripture-style, is the same thing. If ye love me, keep my commandments, is a well-known expression of Jesus Christ, John xiv. 15. He, who saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him, is an expression of our apostle, 1 John ii. 4. This is not peculiar to the love of God. To love and to obey, even in civil society, are usually two things, which have a very close connexion. But, as no creature hath ever excited all the love, of which a soul is capable, so there is no creature, to whom we have rendered a perfect obedience. It is only in regard to God, that there is an inseparable connexion between obedience and love. For when we love God, because we know him, we are soon convinced, that he cannot ordain any thing to his creature but what is useful to him; when we are convinced, he can ordain nothing to be performed by his creature but what is useful to him, it becomes as impossible not to obey him as it is not to love ourselves. To love and to obey is one thing, then, when the object in question is a being supremely lovely. These are demonstrations; but to obey God, and to keep his commandments, is to be like God.

The commandments of God are formed on the idea of the divine perfections. God hath an idea of order; he loves it; he follows it; and this is all he ever hath required, and all he ever will require of his intelligent creatures. He requires us to know order, to love it, to follow it. An intelligent creature, therefore, who shall be brought to obey the commandments of God, will be like God. Be ye perfect, as your Father, which is in heaven, is perfect, Matt. v. 48. Be ye holy, for I am holy, 1 Pet. i. 16. Every man, that hath this hope in him, purifieth himself even as he is pure, 1 John iii. 3. These precepts are given us here on earth, and we obey them imperfectly now; but we shall yield a perfect obedience to them in heaven, when we shall see him as he is. Here, our apostle affirms, Whosoever sinneth, hath not seen him, neither known him, ver. 6. that is to say, he who suffers sin to reign over him, doth not know God; for if he knew God, he would have just ideas of God, he would love him; and, if he loved him, he would imitate him. But in heaven we shall see, and know him, we shall not sin, we shall imitate him, we shall be like him, for we shall see him as he is.

Lastly, the fourth communication of the Deity with beatified souls is a communication of felicity. In an economy of order, to be holy and to be happy are two things very closely connected. Now we are in an economy of disorder. Accordingly, virtue and felicity do not always keep company together, and it sometimes happens, that for having hope in Christ we are, for a while, of all men most miserable, 1 Cor. xv. 19. But this economy of disorder must be abolished. Order must be established. St. Peter, speaking of Jesus Christ, says, The heavens must receive him until the times of the restitution of all things, Acts iii. 21. When all things shall be restored, virtue and happiness will be closely united, and, consequently, by participating the holiness of God we shall participate his happiness.

SAYRIN.