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substance, even fechiding every confideration of their external operations. We would rather be content with this plain way of speaking, than to say with some, that the foul, considered in itself, without any operation ad extra, cannot be conceived to be in any abi or place, from which it would follows that if the foul does not operate without itself, it has no 'ubi, and is incapable of every change of place after death. But we don't remember, that any has explained, whether, and what it then operates without itself. Of a kin to this is that inference from the subject relating to the condition of the separated soul, that by heaven and beli, we are only to nnderstand the states of happinefs and misery, which is crude and indigested.

XXVII. We need not be very follicitous about of the the place of those separate fouls, which were foon place of to be reunited to their bodies, by a miraculous re- which furrection ; nor here give too great a loose to our cu- were to be riosity; nor venture to intrude into those things which soon unitwe bave not seen, Col. 2. 18. The facred writingsed to their say nothing distinctly on that subject. The safelt course is to commit those souls to the hands of God; who has wisdom abundant to align them a proper place of rest for that time, and of whose goodness and justice, we need entertain no apprehenfion, that he will do them any injustice. This is their glory, this their falvation, that, in whatever place they area they are still for the glory of God, and in his favour and grace. This is the language of modesty, to de termine any thing peremptorily, would be only prefumption

XXVIII. Let us now see, what happinefs the The fouds, souls of the righteous enjoy, when they are set of believfree from the body in heaven. And firft, It is God and their happiness, that they are with God and Christ Christ in 1 in glory, John 12. 26, where I am there fball also my glory: servant be. John 17. 24, Fatber, I will, that they also whom thou hast given me be with me where I am. Ben sievers even here are with Christ by faith and love :



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Christ with the father cometh to them, and manifests bimself to them, John 14. 21. And they find an incredible rest to their souls, in that gracious presence of God and of Christ. It is good for me to drawu neat To God, PJ: 73. 28. But the greatest nearness, they are fovoured with in this life, is mere distance from God, if compared with the future state of the foul ; wbalst we are et bonne in the body, we are abfent from the Lord." 2 Cor. 53-6. And hence it was, that Paul

had a desire to depart, and to be with Christ, Pbil. :1. And see XXIX. Secondly, Bring in the presence of God, him in the light of

they shall also see bim in the light of glory. That is, glory. they shall attain to that knowledge of the most blessed

God, which shall be sufficient both to perfect and i w "content the understanding, and with respect to this,

that vision of God, which is allowed them in this world, is mere darkness and blindness, as we have formerly hinted. Of this vision our Lord speaks, Mat. 5. 8) breffed eré the pure in heart, for they fall fee. God. And they fhall lee God. ift, In the works of glory,

which are now made known in heaven, wherein his moft illustrious perfections will shine forth with far' greater clearness, than in the works both of nature and grace. 2dly, In the face of Jefus Christ, whom they will continually contemplate face to face, and very familiarly and intimately know, Fohn 17. 24, that they may bebeld my glory, which thou hast given me. 3dly, More immediately, in himself; fo far-as man is capable to approach to God;

in a degree and measure incomprehensible to And love XXX. Thirdly, This vision of God, who is effenkim with tial truth, shall be accompanied with the most holy the great and, at the same time, the most delightful love of the light.

fame God, who is also perfect goodness: nor can it

otherwise be. For, when the understanding beholds, out and, without interruption, contemplates God him toutels in

felf and his most defireable perfe&tions, not in a Fallacious appearance, nor with obscure and confused

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ideas, as here, - but in their native light, the holy

will cannot but be enflamed with most ardent love 3 to them. That happy soul, not only in the light of

God, beholds God as the fountain of light, but is, on | every hand, surrounded with the flames of divine i love ;' by which it continually gives love for love, * And that love makes it feel neither weariness, nor

uneasiness in the presence, contemplation and fruition of God'; while new pleasures, one after another, I arising from the intimate poffeffion of the chief good, fupremely beloved, and its unvaried complacency, charm the soul. Fof, that love is not a love of *** longing, but of fruition, that had long been wilhed i for. And this is that charity, which the Apostle, ( 1 Cor 13. 8, declares, abides for "ever, when even · faith and hope are no more. 2. XXXI. Fourthly; To perfect love is conjoined And are the most perfect conformity of the foul to God, conforma,

bleto him. in holiness and glory. If Moses was fo favoured, that rays of unusual light thone from his face, after his fainiliar converfe with God in the mount, which yet can scarce be compared with that familiarity of intimate access, which the blessed enjoy in heaven; how great, do we think, muft that efful. gence of divine glory be, which the infinite goodness of God communicates to the souls, who are the objects of his love, and who perfectly love him? What the firft-born Son of God is, in a most eminent de gree, and in a way altogether peculiar to himself, vić. the brightness of the father's glory, Heb. 1. 3, that also they shall be in their mealure; even perfectly, according to chat state, tho' only to far as mere creafures can be, that Jesus may be the firft-born among many brethren, Rom. 8. 29. * XXXII. Fifthly, From all these things taken to. Whence a gether, a joy arifes more than inexprellible, more more than than glorious;' of which that joy, we have already ineffable defcribed, Seat V. is but a faint and transient image.

joy arisos. For, as the bleffings of grace are infinitely exceeded by those of glory, to the loul allo, in a state of glory,

til the work of salvation shall be in every refpect

is capabic of those that are more excellent is a far better judge of them, and enjoys them much more perfectly; hence also the joy fowing from them muft be much more excellent. In Mat. 25, 21, it is called, the joy of the Lordi, Because, ist, Ių proceeds from, and is freely bestowed by the Lord. 2dly, It has the Lard for its object, RS. 16. 11, 19 thy presence is fulness of jay, at thy right hand there ere pleasures for ever micra. 3dly, and lastly, It is the most excellent and

worthy of the Lord. Yet more XXXII. There can be no doubt, but the things to be ex- we have thus far mentioned, are most cxcellent ; the latt" yet they are not the compleat fulçess of that state day.

nor do they fully contain that abundance of happiness and glory, which the Gospel commands us to

hope for. And for this reason, the facred writings 9.2 frequently put off the consummation of our happi

ness, till the glorious coming of our Lord: as 2 Tin, 1. 12, I am perfuaded, that he is able to keep that which I have committed anto him against that day; and v, 18, the Lord grant unto him, that he may find mercy of the Lord in that day 2 Tim. 4. 8, there is laid up for me la crown of righteousness, which the Lord all give me at that day., 1 Pet. t. 5, the Salvation recey, to be revealed in the last time. And, 1 Pet. 5.4 when the chief jhepherd fall appear, ye ball receive a crown of glory, that fedeth not away: add Col. 3. 4, and i John 3. 2. From these testimonies we are, by no means, to conclude, that the souls of the righteous shall be, till then, without all sense of hapa piness; but only, that what they have, till then, bien favoured with, is but a kind of prelibation, compleated. For certainly, it cannot be denied, that there is a great difference between that ineafure of happinels, which the souls of believers enjoy, while they, are separated from the body, and that consummation of glory, which is to be revealed at the lait day; and that because, the happiness of a


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pare is not to be compared with that of the whole; finče: "even that part, which is already received intos heaven, has not attained to that perfection, which the Gospel has promised: as we will presently more fully Thew. " Hence also, the Ancients faid, that the fouls of Believers have, indeed, a joy, but it is only! enjoyed in part; as finners have a forrow and a punishment in part, while they are shut up in prison, they are reserved for the coming of the judge, Auca tör quest: & Refpos. quæft. 20. Who is said to be Athanasius. "And Chrysostom, places' thefe fouls as in a kind of porch. Bernard called it ta hall, Serm. zi de Sanctis; distinguishing three states of men, ors of souls, the first, in the tabernacle ; the second, in the

the third, in the house of God. Which however, ta is to be understood with caution, not thật the souls of believers are out of heaven, and have not the vi

oblik i3 fon of God; but we are to think, that then they will obtain their most perfect happiness, when they shalt be re-united to their bodies. ??

XXXIV. The things, which the last day will con- The botribute to the confummation of happiness, we comprize chiefly under three heads. First, the bo-hall be dies of believers, when raised in glory, shall be re- raised in ftored to their souls. The Apostle has fully treated glory. on this subject, 1 Cor. 15. The bodies indeed, thall The same be the same, which believers, as was their duty, ftance. tenderly cherished in this life, in which, as in tentples dedicated to the most holy God, they glorified God, and often underwent so many afflictions for the cause of Christ and religion. For, both the justice of God, the comfort of the godly, and the very: term, refurreétion, which can only be applied to what fell by death, do require them to be the same. But though they are to be the same as to substance yet they shall be so changed as to qualities, that they will seem to be altogether different: for this cor's ruptible must put on incorruption, and this mortal put

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