Part 50
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.