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.