Of the final state of the saints in
heaven
John Gill
There is a state of happiness,
which the spirits, or souls, of just men enter into immediately after the
separation of them from the body; of which we have treated in a preceding
chapter. But after the resurrection, which is of the saints unto everlasting life, and therefore is called the resurrection of
life; and when the general judgment is over, and the invitation is given,
"Come, ye blessed", &c. then "the righteous" shall go
"into life eternal", soul and body, #Mt 25:34,46 which is the state
now to be considered. And, first, the state of happiness itself, and then the
eternity of it.
1. The state of happiness the
saints are possessed of after the resurrection, and general judgment, in soul
and body, expressed in the passage above quoted, by "eternal life",
and very frequently elsewhere. But it is not animal life, which lies in the conjunction
of soul and body, and a continuance of that for ever, which is meant by eternal life; for the wicked will live such a life upon the
resurrection; for as there will be a resurrection of the just, so of the
unjust; they will live again, and live for evermore; though their living will
be no other than the second and eternal death; for they will be destroyed, both
body and soul, in hell; not as to the substance of either, but as to the
comfort and happiness of both; for it is not barely living, but living well, comfortably and happily, that is properly life; in which
sense the word is used, #Ps 22:26 and such is the life the saints will live in
heaven, in soul and body, in the enjoyment of God, as their covenant God; and
thrice happy are they that are in such a case; and in being with Christ! which
is far better than to live in this world: and in having the communion of the
Holy Spirit, than which nothing can be more comfortable; and
in the society of angels and saints: all which is most eligible and desirable.
In treating on this state, I shall take much the same method as in the
preceding chapter. I shall,
1a. First, prove that there
will be a state of happiness of good men in the world to come;
for "godliness has the promise of that life which is to come"; that
is, of happiness in it. And this may be made to appear, in some respect,
1a1. First,
from the light of nature and reason; for though the
kind of
happiness is not to be discovered and demonstrated
by
it; yet some general notion of future happiness may be
evinced from
it.
1a1a. A
general notion of happiness after death, has obtained
among the
wiser sort of heathens, who have had only the
light
of nature to guide them; unless some general
traditions
transmitted to them, especially among those who
have given
any credit to the immortality of the soul. Hence
they speak of
the Elysian fields {1}, and islands of the
blessed, as
the seat and habitation of pious persons after
death;
and which they describe after a carnal and earthly
manner; as grassy
plains, and flowery meads; and as
abounding
with all manner of delicious fruits; and as in a
most
temperate climate, free of all wintry weather and
blustering
storms, and of scorching heat; and where they are
fanned
with gentle zephyrs, and delighted with flowing
fountains and
purling streams; and are continually regaling
themselves
with nectar and ambrosia. Though even their
images of
those things, Tertullian {2} thinks they have
borrowed from
the sacred writings, and the description of
``If, says he, we speak of
paradise as a place of divine pleasantness, appointed for the reception of holy
spirits-----the Elysian fields seize upon and engross their faith.''
But
those things are not only said by their poets {3}, but
by their wise
and grave philosophers; as Plato {4}, Plutarch
{5}, Seneca
{6}, and others.
1a1b. From a
natural desire in mankind after happiness, and which
is
universal; and yet it is certain it is not attained in
this present
life, though eagerly sought for, in one way or
another. Some
seek for it in natural wisdom and knowledge;
some in
wealth and riches; others in the honours of the
world, in
fame and popular applause; anti others in the
gratification
of sensual appetites and lusts; but is never
found to
satisfaction in either; and as abundantly appears
from the
first and second chapters of the book of
Ecclesiastes.
This is only found in God, the chiefest good;
and that not
to perfection in this life. Now either this
desire
of happiness is implanted in vain, which is not
reasonable to
suppose; or there must be a future state, in
which this
happiness will be enjoyed, at least by some of
the
individuals of human nature, even by all good men; who,
at the
resurrection, and not before, will be completely
happy
to full satisfaction; even when they shall awake in
the likeness
of God.
1a1c. From
the unequal distribution of things in the present
state; which
makes the providences of God very intricate and
perplexed,
with difficulties not easy to be solved; and
which cannot
be solved without supposing a future state:
here wicked
men have a large portion of good things; and
good men have
a large share of evil things, afflictions, and
distresses;
and if their hope of happiness was bounded by
this
life, they would be of all men most miserable;
especially
such who are called to endure sharp and severe
sufferings:
but their hope extends beyond it; as it is
reasonable it
should; when, as they have suffered in the
cause of goodness,
truth, ann righteousness, that they
should
be glorified together; and that their present
momentary
afflictions should work for them, as they do, an
eternal
weight of glory. But this more abundantly appears,
1a2.
Secondly, from divine revelation; by which life and
immortality
are brought to light; or an immortal life of
happiness is
set in the clearest light; and which may be
strongly
concluded,
1a2a. From
the promise of God concerning it. "This is the
promise",
the grand and principal promise; and which
includes and
secures all the rest; "He", that is, God, "hath
promised
us", in the covenant of grace, and which lies in
his word,
"even eternal life", #1Jo 2:25 which gives hope
and assurance
of it, and in which it issues: and this
promise
was made very early, even "before the world began",
and by God
that "cannot lie", and therefore to be depended
on as sure
and certain; and besides, it is in "Christ"; and
not the
promise only, but the thing itself, #Tit 1:2
#2Ti 1:1 1Jo
5:11 and in this lies the happiness of the
1a2b. From
the predestination of men unto it; there are "vessels
of mercy
afore prepared" in the mind, and by the will of
God, for this
future "glory" and happiness; who are chosen
"to
the obtaining", or to the enjoyment, "of the glory of
Christ";
to behold his glory, and appear with him in glory;
who are
"ordained to eternal life", and therefore believe to
the saving of
their souls: and which act of the grace, and
will of God,
can never be frustrated and made void; for
"whom
he did predestinate--them he also glorified", #Ro 9:23
#2Th 2:14 Ac
13:48 Ro 8:30.
1a2c. From
the preparation of this happiness for them; this
consists of
things unseen and unheard of, and not to be
conceived
of by carnal minds, which God has "prepared" for
them that
love him, fear him, and wait for him; and which
preparation
was made in eternity; for it is a "kingdom
prepared from
the foundation of the world"; and which will
only be given
to, and will most certainly be given to, those
for
whom "it is prepared" of God, #1Co 2:9 Mt 25:34 20:23.
1a2d. From
Christ's actual possession of it for his people, in
their name;
and from the preparation he is making of it for
them; he is
entered into heaven as the forerunner for them,
and
has taken possession of it in their name, as their head
and
representative; and in whom, as so considered, they are
already set
down in heavenly places, and shall be in person,
most
certainly, ere long; for he is gone before to "prepare
a place"
for them, in his Father's house in heaven, where
are
many mansions, by his intercession for them, which is
always
prevalent; and therefore he assures them, he will
"come
again", and "receive them" to himself, "that where he
is, they may
be also", partakers of his glory and happiness,
#Heb 6:20 Eph
2:6 Joh 14:2,3.
1a2e. From
the effectual calling of men to eternal life and
happiness:
"Lay hold on eternal life, whereunto thou art
also
called", says the apostle Paul to Timothy; and to which
happiness
every man is called, who is called by grace: hence
we
read of the saints being called of God to "his kingdom
and
glory"; and of their being called "unto his eternal
glory, by
Jesus Christ". Now between calling and
glorification
there is an inseparable connection; "Whom he
called----them
he also glorified", #1Ti 6:12 1Th 2:12
1a2f. From
the grace of God implanted in the heart, and the
earnest of
the Spirit there. The grace of God, which is
wrought in
the heart in regeneration, is a "well of living
water,
springing up into everlasting life", and issues in
it; and the
Spirit of God, in his operations on the souls of
men, works
them up "for that selfsame thing", eternal glory
and
happiness; and of which his indwelling also in them, is
the earnest
and pledge; for he is said to be "given" as an
"earnest",
and to be "the earnest of the inheritance, until
the
redemption of the purchased possession"; that is, until
all the
purchased ones are redeemed from mortality, death,
and the
grave; and therefore as sure as they have the
earnest, they
shall enjoy the inheritance, which is eternal
life,
#Joh 4:14 2Co 5:5 Eph 2:14.
1a2g. From
the present experiences of the saints, from those
foretastes
they sometimes have of future glory and
happiness;
like the Israelites, have some clusters of
Canaan's
grapes, some of the good land by the way, as a
specimen and
pledge of what they shall enjoy when they come
into that
better country; they now receive the first fruits
of the
Spirit, which encourage them to hope for the glorious
harvest of
the adoption of children: they now, at times,
have
communion with God in private, and also in public, in
his house and
ordinances, when they are as the gate and
suburbs of
heaven to them; and so, by inward felt experience
know, from
what they find in themselves, that there is
something
better, and more excellent for them in heaven.
1a2h. From
the desires of the saints after future happiness. They
choose to be
with Christ, as more eligible than to be here;
they desire
to be clothed upon, with their house from
heaven, and
are willing rather to be absent from the body,
that
they may be present with the Lord; and press towards
the mark, for
the prize of the high calling of God in
Christ, #Php
1:23 3:14 2Co 5:2,8. And now those desires in
the hearts of
the saints, are not formed by the Spirit of
God in vain.
1a2i. From
the assurance of it some of the saints have had, both
of the Old
and of the New Testament; the patriarchs Abraham,
Isaac, and
Jacob, and others, all died in the faith of the
better
country they were seeking, and were desirous of; the
psalmist
Asaph expresses his strong faith of it, that "God
would receive
him to glory"; and the apostle Paul, in his
own name, and
in the name of other Christians, says, "we
know",
we are well assured, that "we have a building of God,
an house not
made with hands, eternal in the heavens",
1a2j. This
happiness is begun already in this life; in
regeneration
men pass from the death of sin, into a life of
grace; and a
life of grace, is the life of glory begun; he
that
believes in Christ hath everlasting life; is possessed
of it in part,
and has the earnest and the beginning of it;
eternal life
is founded in, and begins with the knowledge of
God and
Christ, #Joh 5:24 6:47 17:3.
1a2k.
Lastly, There are instances of saints already in heaven,
anti some in
their bodies, as well as in their souls, as
Enoch and
Elijah; and, as it is highly probable, the saints
that arose at
Christ's resurrection, and went with him to
heaven; see
#Lu 13:28 16:22 and as sure as they are there,
all
the rest of the saints will. I go on to consider,
1b. Secondly, the names,
phrases, and epithets, used of this happiness; which may serve to convey to us
some ideas of the nature of it.
1b1.
First, the names by which it is called; both as a place and
as a state.
As a place,
1b1a. It is
called heaven; for there this happiness lies, which
is called the
reward in heaven, the hope laid np in heaven,
the
inheritance reserved in heaven, and often the kingdom of
heaven; and
which is no other than the third heaven, where
is the throne
of God, whither Christ in human nature is
gone, and
there received, and is the habitation of the holy
angels.
1b1b. It goes
by the name of "paradise", in allusion to the
garden of
Eden, a place of pleasure and delight, #2Co 12:4
#Lu 23:43 in
the midst of which, Christ, the tree of life,
stands, laden
with all manner of precious fruit, for the
solace
and delight of the blessed inhabitants; and where are
fulness of
joy, and pleasures for evermore, #Re 2:7 22:2
#Ps 16:11.
1b1c. It is
represented as a place of "light"; it is called the
light
of life; the inheritance of the saints in light; and
needs no
natural nor artificial light to illuminate it;
where God and
the Lamb are the light of it, and the angels
of light
dwell, #Joh 8:12 Col 1:12 Re 21:23 22:5.
1b1d.
It is signified by an "house" to dwell in; an house not
made with the
hands of men, but is a building of God; in
which there
are many mansions, room enough for the many sons
the great
Captain of salvation will bring to glory, who is
gone before
them, to prepare them for them; even in his
Father's
house, #2Co 5:1 Joh 14:2.
1b1e. It is
said to be a "city", a city of God's preparing, of
which he is
the builder and maker, and which has foundations
firm and
strong, and so is a continuing and lasting one,
#Heb
11:10,16 13:14 and of this city the saints are now
citizens;
"our conversation", to politeuma, "our citizenship
is in
heaven", #Php 3:20.
1b1f. It is
called, "the better country": #Heb 11:16 better than
this
world, or any country m it; better than the good land
beyond
Jordan, Canaan, the type of it: it is "the land that
is very far
off", even in the highest heavens; the "land of
uprightness",
where there is nothing but perfect purity and
integrity, and
where only upright persons dwell, #Isa 33:17
#Ps
143:10. And as a state, it is sometimes called,
1b1f1. An
"inheritance", #Ac 20:32 and elsewhere, in allusion to
the land of
Canaan, distributed by lot for an inheritance to
the children
of Israel; or in allusion to inheritances among
men,
which are not acquired and purchased by them; but are
bequeathed,
or come to them by relations, and are
transmitted
from father to son; and so the heavenly glory is
not obtained
by the works of men, or is a purchase of
theirs; but
is bequeathed to them by their heavenly Father,
and
comes to them by his will and testament, upon, by, and
through the
death of the testator, Jesus Christ,
#Heb 9:15,16.
1b1f2. A
"kingdom", often called the kingdom of God, and the
kingdom
of heaven, of which the saints are heirs; and they
are styled
kings and princes, being possessed of the kingdom
of grace, as
they will be of kingdom of glory; to which they
are called,
and is prepared for them from the foundation of
the world,
and which it is their Father's good pleasure to
give
them, #Jas 2:5 Mt 25:34 Lu 12:32.
1b1f3. A
"crown"; a crown of righteousness and life, a crown of
glory, that
fades not away, an incorruptible one; which
serves to set
forth the grandeur of this state, #2Ti 4:8
1b1f4. It is
expressed by "glory" itself, #Ps 84:11 73:24 as
being
exceeding glorious, beyond all conception and
expression;
it is said to be "a weight of glory", #2Co 4:17
in
allusion to the ponderous crowns of princes; it will lie
in beholding
the glory of Christ, and in having a glory
revealed in
the saints, and in having a glory upon them,
both in soul
and body.
1b1f5.
It has the name of peace, into which good men enter at
death, #Ps
37:37 Isa 57:2 there being nothing in this state
to ruffle and
disturb, but all tranquil, serene, and calm;
no sin
within, nor sinful men without: no sorrow and
affliction;
no pricking brier, nor grieving thorn,
1b1f6. It is
signified by a rest, which remains for the people of
God, after
this toilsome life is over, #Heb 4:9 in allusion
to the land
of Canaan, a land of rest to the Israelites,
after
their weary travels in the wilderness; or to the
Sabbath, the
day of rest, this state being all day, and all
Sabbath; a
complete rest of body and soul, from all labours,
troubles, and
enemies whatever.
1b1f7.
It is called "the joy of the Lord", into which Christ's
faithful
servants will be invited to enter, #Mt 25:21,23 a
joy that can
never be taken away from them, a fulness of
joy, a joy
unspeakable and full of glory.
1b2.
Secondly, there are various phrases also by which this happy
state is
expressed, and epithets used of it, which show the
happiness of it;
as by being in "Abraham's bosom"; and
sitting down
as at a table and a feast, with him and others,
expressive of
the blessed communion of the saints, #Lu 16:22
#Mt
8:12 but more especially by being with Christ, and
sitting with
him on his throne, #Php 1:23 Re 3:21 and by
being fed,
and led by him, to fountains of living waters,
#Re 7:17. The
various epithets of this state, besides what
have been
given, are worthy of notice. It is, as yet, an
unseen
happiness; it consists of things not seen at present;
and which
faith and hope are only concerned with; and saints
have only
some glimpse of it, which encourages to wait for
it, #2Co 4:18
Heb 11:1 Ro 8:24,25. It is future, it is yet
to come; a
glory that shall be revealed; grace that is to be
brought
at the revelation of Christ, and does not yet appear
what it shall
be: it is beyond all "compare"; the wealth and
riches, the
glories and grandeur of this world, are trifles
to it; yea,
the sufferings of the saints, their purest
services, are
not worthy to be compared with it, #Ro 8:18 it
is
an "enduring substance", a never fading inheritance, a
crown of
glory that fades not away; the glory of this world
passeth away;
but this glory will never pass away: but of
the eternity
of it more hereafter. I proceed to show,
1c.
Thirdly, the parts of this happiness, or wherein it will consist.
1c1. First,
in a freedom from all evils, both of soul and body;
from all
evils that affect the soul.
1c1a.
From the evil of evils, sin, which is exceeding evil in
itself, and
the cause of all evil: but in this happy state
there will he
an entire deliverance from it; even,
1c1a1. From
all temptations to it, either from within or from
without;
glorified saints will have nothing within and about
themselves,
no sinful lust in their hearts to tempt, entice,
and draw them
away, as now; their souls being the spirits of
just men made
perfect; nothing in or about their bodies to
incline and
lead to sin, which are now vile, and have a
world
of iniquity in them; but then made like the glorious
body of
Christ: nor will they have any from without to
solicit them
to sin; not Satan, for he is cast out of
heaven, and
has not, nor never will have, place there any
more; nor
wicked men, whose evil communications now are very
ensnaring
and corrupting; but these will have no standing in
the
congregation of the righteous.
1c1a2. From
the dominion of sin; it has not an entire dominion
over the
saints now, much less will it have any in heaven;
nor
will any attempts be made to bring them into captivity
to it; nor
will they be in any danger of it.
1c1a3. From
the commission of it, and so of guilt through it: now
none live without
it, and daily need to have their garments
washed
in the blood of the Lamb; fresh guilt arises in their
consciences,
which must be removed the same way: but the
saints will
now be impeccable, not capable of sinning, as
Adam was in
impotence, and the angels before their
confirmation;
since the former sinned, and so did many of
1c1a4. The
saints in heaven will be free from the very being of
sin; now it
has a place, and dwells and operates in them;
but then the
Canaanite will be no more in the land.
1c1a5. They
will be rid of an evil heart of unbelief, and be no
more
distressed with doubts and fears: now unbelief is a sin
that easily
besets them; and without are fightings, and
within are
fears; but then, as there will be no occasion to
say
to themselves, "Why art thou cast down, O my soul?" so
neither will
they hear such a rebuke, "Wherefore didst thou
doubt, O thou
of little faith!"
1c1b. From
the evil one, Satan and his temptations, Adam was not
free
from him in the garden of Eden; but saints will be in
the paradise
above: now he goes about like a roaring lion,
terrifying
and distressing; but then they will be out of the
reach of his
hideous noise, and where his fiery darts will
never
penetrate: he will be bound, and cast into the
bottomless
pit, during the saints reign with Christ a
thousand
years; and though when they are ended he will be
let loose for
a little while, yet he will be taken up again,
and cast into
the lake of fire and brimstone, where he will
remain for
ever, and never more be able to give the least
1c1c. From
evil men; whether profane sinners, with whose ungodly
conversation
they shall be no more vexed; as Lot, David,
Isaiah, and
other saints have been here: or violent
persecutors,
who here oppress them, and distress them, in
person, in
name, in body, and estate; but now will cease
from
troubling them, not being able to do them the least
hurt, nor
give them the least uneasiness: or hypocrites in
Zion; there
will be no more tares among the wheat, nor goats
among
the sheep, nor foolish virgins among the wise; they
that offend,
and do iniquity, will be gathered out of the
kingdom of
Christ.
This
happiness will consist in a freedom from all bodily
evils;
or which affect the outward circumstances. No more
penury, nor
straitness, as to external things; no more want
of food, of
drink, and of clothing, which is sometimes now
the lot of
saints; they will hunger and thirst no more!
there will be
no more racking pains, nor loathsome diseases;
no
more sickness; no more death: nor will they be any more
subject to
disappointments from friends or others; nor to
losses in the
business of life; nor to loss of friends and
relations by
death; nor to anything that may mar their joy
and pleasure.
1c2.
Secondly, This happy state will consist in the enjoyment of
all that is
good.
1c2a. In the
enjoyment of God himself, who is the chief good, who
is
the portion of his people now, and will be their portion
for evermore;
in enjoying communion with him, Father, Son,
and Spirit,
in the highest perfection, and without any
interruption,
and to all eternity; in the beatific vision of
him, in
beholding him as he is; not his nature and essence,
so
as to comprehend it; but they shall see him so as to have
clearer,
fuller, and more distinct apprehensions of his
perfections
and glory; especially his shining in and through
Christ, the
brightness of his glory, and the express image
of his
person.
1c2b. In
being with Christ, and beholding his glory, the glory of
his divine
Person, with the eyes of their understanding,
being more
opened and enlarged; and the glory of his human
nature with
the eyes of their body; they shall see him in
the
flesh crowned with glory and honour, who was crowned
with thorns,
spit upon, buffeted, crucified, pierced, and
wounded for
them.
1c2c. In
having the company and society of angels, and of one
another.
They will now be come, in the fullest sense, to an
innumerable
company of angels; and will converse with them,
and join them
in adoring the divine perfections, and
blessing and
praising God and the Lamb; they will then sit
down with
Abraham, Isaac, and Jacob, and other patriarchs,
with
the prophets, apostles, and all the saints in the
kingdom of
heaven; they will have communion with each other,
though not in
the same way and manner as now, in the use of
ordinances,
of which there will be then no need; yet there
will be a
social worship, in which they will be jointly
concerned;
in singing hallelujahs, and in ascriptions of
blessing,
glory, and praise, to the sacred and eternal
Three. They
will converse and discourse with each other
about divine,
spiritual, and heavenly things; in what
language it
is not easy to say; though "tongues" will
"cease",
the multiplicity of languages now used, that jargon
introduced at
Babel or since; though some think everyone
will speak in
his own language the wonderful things of God;
but this is
not probable, since then mutual converse would
not be
general; yet it is reasonable to suppose some one
language
will be used to employ the tongue; some have
thought of
the Hebrew language spoke in paradise, and by
patriarchs,
prophets, &c. but perhaps it may be a language
more pure,
more perfect, more elegant, and more refined,
than ever was
spoken by men on earth. It is also highly
probable
the saints will know one another personally; which
seems
necessary to their perfect happiness {7}: though they
will know no
man after the flesh: all natural relations and
civil
connections will now cease; and whether it will give
any peculiar
and superior pleasure, to see a relation or
friend
in this happy state, more than to see another saint,
is a question
not now to be resolved; as it will give no
uneasiness
that any relation or friend is missing there,
which would
mar their happiness. To all which may be added,
the communion
of the saints will be with the utmost peace
and
concord; they will dwell together in unity, in the
highest
perfection; there will be no jars nor discord among
them; no envy
and vexation among brethren; love will be
arrived to
its greatest pitch of vigour and glory, and
continue so
for ever.
1c2d. This
happiness will consist in perfect holiness.
Sanctification
will now be completed in soul and body: the
soul, as
before observed, will be entirely free from the
very being of
sin, as well as from any act of it; and from
guilt
and pollution, arising from it: and the body, though
vile when
laid in the grave, will, being raised, be like to
the glorious
body of Christ: and saints, both in soul and
body, will be
without fault before the throne, without any
spot or stain
of sin, or wrinkle or deformity, or any such
thing;
and so be perfectly fit for communion with God, with
angels, and
one another.
1c2e. It will
consist in the enjoyment of the greatest glory,
both in soul
and body, beyond all present conception and
expression.
There will be a glory revealed in the saints,
which is
beyond all comparison; and a glory put upon them
that is
inconceivable; a glory upon their souls, which lie
in perfect
purity in them, in having the righteousness of
Christ upon
them, and the shining robes of light and bliss:
a
glory upon their bodies, which will be raised glorious,
powerful,
spiritual, and incorruptible, and ever continue;
as Christ
will appear in glory, they will appear in glory
with him, and
be made like unto him.
1c2f.
From all which will arise the greatest joy and felicity;
fulness of
joy, joy unspeakable and full of glory! the
redeemed of
the Lord shall now be come to "Zion, with songs
and
everlasting joy upon their heads; they shall obtain joy
and gladness,
and sorrow and sighing shall flee away",
1d. Fourthly, It may be
considered, whether there will be any degrees in the final happiness of the
saints; or whether one saint will have a greater share of happiness than
another. It appears, there will be degrees in the punishment of the wicked in hell; and some think there will be degrees in the happiness of
the saints in heaven; and others not: and there are some things advanced on
both sides not to be despised. Those who are for degrees of glory do not think
there will be any want of happiness in any, nor any uneasy desires after more;
nor any envyings of others; nor do they suppose, with the Papists, that the
distribution will be made according to the proper merit of
men; but that the reward will be a reward of grace, and not of debt: yet, as it
seeks to incline to the popish notion, and to have a look that way, it is not
so agreeable; and besides, those passages of scripture which are usually
brought to support it, as #Da 12:2 Mt 25:14 &c. #1Co 15:40-42 belong to the
kingdom state, as we have seen, and not to the ultimate glory. The arguments
against degrees in glory seem with me to preponderate. As,
1d1. That all
the people of God are loved by him with the same
love; they
are not loved one sooner than another, for they
are all loved
with an everlasting love; nor one more than
another:
there are no degrees in the love of God, as in
himself,
though the manifestations of it may be more or
less; yet the
favour he bears to his own peculiar people is
the same, and
so always continues to the end, and to all
eternity.
1d2. They are
all chosen together in Christ, as not one before
another,
their election being together in Christ, before the
foundation of
the world; so not one more than another: the
election of
one may be manifested before another, and be
more
clearly manifested to one than to another; but the act
is the same;
so is the glory they are chosen to.
1d3. They are
equally interested in the same covenant of grace,
which is an everlasting
one; and the one were as early in it
as
the others; and are all alike blessed with the same
spiritual
blessings of it; and have the same grace given
them in
Christ before the world began, one as another; and
have all the
same right to the exceeding great and precious
promises of
it.
1d4. They are
all equally redeemed with the same price, which is
the precious
blood of Christ! #1Co 6:20 1Pe 1:18,19 and
though they
are redeemed out of every kindred, tongue,
people, and
nation, yet it is by the same blood, #Re 5:9 as
the
half shekel for the ransom of the souls of the Israelites
was the same
for one as another, the rich did not give more,
nor the poor
less, #Ex 30:12-15 so the ransom price for
Christ's
people is the same, which is himself, #1Ti 2:6.
1d5.
They are all justified by the same righteousness; it is unto
all, and upon
all them that believe; there is no difference
between
greater and lesser believers; though one may have
more faith
than another, that is, as to exercise; yet no man
has more
righteousness than another: and in everyone it is
the
same precious faith as to its nature and object; it is by
one and the
same righteousness that all the seed of Israel,
the spiritual
seed of Christ, are justified; Christ's
righteousness
is a garment that reaches down to the feet,
and covers
the meanest member of his body as well as the
1d6. All are
equally the sons of God, are predestinated to the
same adoption
of children; and which they receive through
the redemption
that is by Christ; and from whom they receive
the
same power, authority, and privilege to become the
children of
God, one as another; they are all the children
of God by
faith in Christ, and are fellow citizens with the
saints, and
of the household of God; and being children,
they are
heirs, heirs of God, and joint heirs with Christ;
all
alike so, they are all firstborn ones, #Heb 12:23.
1d7. They are
all kings and priests unto God, made so by Christ;
their office
and dignity are alike; they are alike raised by
his grace and
favour, from a low estate, to sit among
princes,
and to inherit the same throne of glory.
1d8. The
future glory and happiness of the saints is frequently
expressed by
words of the singular number; showing, that
though it
belongs to more, it is the same to all, or that all
have
an equal right to and share in it; thus it is called,
the
inheritance of the saints in light; the inheritance
reserved in
heaven; a kingdom it is their Father's good
pleasure to
give them; a crown of righteousness laid up for
them; and is
signified by a penny given to the labourers
alike,
who came into the vineyard at different parts of the
day, #Col
1:12 1Pe 1:4 Lu 12:32 2Ti 4:8 Mt 20:9,10.
It is a question
moved by some, whether there will not be
an increase
of the happiness of the saints in a future
state,
or some addition made unto it, and improvement of it,
by fresh
discoveries of the mysteries of grace and of
providence,
that may be gradually made, which may afford new
pleasure and
delight. This is not easy to determine; some
are inclined
to think there will be an increase, as in the
angels,
who desire to "look" more into the mysteries of
grace, #1Pe
1:12 and have a greater knowledge of them, which
may be an
addition to their happiness. But it is not so
certain, that
angels by nature are meant in the text
referred to;
but angels by office, ministers of the gospel:
besides,
the happiness of the good angels may not be as yet
complete until
all the elect men are gathered in; as the
punishment of
the evil angels will not be full until the day
of judgment:
and if any addition is gradually made to the
happiness of
the saints in heaven, it must be imperfect
until
that addition is made, and must continue so till the
last is made;
which does not seem consistent with the
perfection of
their state. However, much may be said for the
growing
happiness of the saints onward in eternity; but the
determination
of this question must be left till we come
into
that state, when "we shall know even also as we are
known".
2. The eternity of this
happiness is the next and the last thing to be considered, and which is
essential to it; for let the happiness of men be what it may, yet if it is to
have an end, though at a great distance, the thought of
that will greatly spoil the pleasure of it; but this happiness will never have
an end; as appears by its names.
2a. By its being frequently
called "eternal life, everlasting life", a life that will never end:
the present life has an end; let a man live ever so long he dies at last; it is
said of Methuselah, the oldest man, that he lived so many
years, "and he died"; but he that lives and believes in Christ
"shall never die"; though he may die corporally, he shall not die
spiritually and eternally, and therefore must be everlastingly happy.
2b. It is a "glory",
and it is called "eternal" glory, an "eternal weight" of
glory, a crown of glory "that fadeth not away":
the glory of kings and kingdoms continues not long, but passes away, and so
their happiness is temporal and transitory; but that of the saints endures for
ever, #2Co 4:17 1Pe 5:10.
2c. It is an "house
eternal in the heavens"; it consists of many rooms; there are many mansions, dwelling, abiding places for the saints in it;
and those habitations are "everlasting habitations", #2Co 5:1 Lu 16:8
houses on earth may be consumed by fire, or be pulled down by violence, or
decay through length of time; or a man may be turned out of house and home; but
nothing of this kind can befall the dwelling place of the saints in heaven, and
them in that.
2d. It is an
"inheritance", and an "eternal" one; an inheritance
incorruptible and undefiled, and that fadeth not away, #Heb 9:15 #1Pe 5:4. An
inheritance on earth, a man may be dispossessed of by force or fraud; but an
inheritance in heaven is "reserved" there, and so safe and secure;
and is out of the reach of any to disturb the saints in
their possession of it.
2e. It is a "city",
and a "continuing" one; here the saints have none; but they seek one
to come; a city which has foundations firm and sure, and can never be
subverted, #Heb 11:10 13:14 here cities of great antiquity and fame, of great strength and glory, are destroyed, and come to nothing, and
their memorial perishes with them; but this is a city that will endure to all
eternity.
2f. It is a
"kingdom", and an "everlasting" one, #2Pe 1:11 it is the
kingdom of Christ, of which there will be no end; in it the saints will reign
with him for ever and ever: his spiritual and mediatorial
kingdom, when the end cometh, will be delivered up to the Father; the
millennium kingdom will be at an end when the thousand years are expired; but
the kingdom of heaven, or the ultimate state of glory, will never end.
2g. It is
a country in which the saints are not sojourners, as here, where they continue
but for a while; and so a better country than this; for there they will for
ever dwell as in their own native land, being born from above, and partakers of
the heavenly calling.
2h. It is
expressed by "being with Christ", and which will be "for
ever"; and with which words the saints are directed to comfort themselves
now, that they shall be "ever with the Lord!" Eternity infinitely
adds to tim happiness of this state.
2i. The eternal purpose of
God, which first gave birth to this state of happiness; the everlasting
covenant of grace, in which it is secured; and the promise of it, made before
the world began, confirm and ensure the everlasting continuance of it.
2j. Were there any fears of
its ever ending, it would not be perfect happiness; but as "perfect love
casteth out fear", so the full evidence that is given of the eternity of
the saints' happiness, casts out all fear of its ever
coming to an end: which, as it cannot be admitted, can never be an alloy unto
it.
{1} These have their name from
Mle "to rejoice", hence called "laeta arva et laeti loci",
in Virgil. Bochart. Canaan, l. 1. c. 34. col. 600.
{3} Homer. Odyss. 4. v. 563.
vid. Strabo Geograph. l. 1. p. 2. & l. 3. p. 103. Pindar Olymp. ode 2.
Virgil. Aeneid. l. 5. v. 734. & l. 6. v. 543, 638, &c. 743.
{4} In Gorgia, p. 356, 357.
& in Axiocho: p. 1308.
{5} De facie in ore lunae, p.
942.
{6}
Consol. ad Polybium, c. 28.
{7} See a Sermon of mine,
called, "The glorious State of the Saints in Heaven, "p. 34, &c.