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on immortalily, then mall be brought to pass the saying that is written, death is swallowed up in victory, 1 Cor. 15. 53, 54. Great therefore, shall be the change of the body, but the same subject shall remain... Which the Apoftle intimates by the term, This, as if he had pointed to his own body,, And to what purpose is the repetition of the fame particle, four several times, but to remove all ambiguity, and every cause of her fitation ? And in fine, show otherwise can death be faid to be swallowed up in victory? Ought it not tacher to be said, that death swallowed up our bodies is shrose or as it is in the Prophet 1995, which may also be translated for ever, if the same namerical bodies do

hond But much XXXV. Moreover, we cannot bere but admire more ex. the almost incredible goodness of God. The divine to quali mercy was willing to bless our bodies also with a ties.

participation of heavenly felicity. But their present conftitution renders them incapable of so great a glory. As herbs and flowers wither and fade by the exceffive heat of the radiant fun, fo also our bodies, such as we now carry about with us, are unequal to bear the heavenly glory : flesh and blood cannot inberit the kingdom of God, i Cor. 15, 50, Where Aesh and blood do not depote our nature, corrupted by lin, but the very substance of the human body,, with those infirmities of animal life, which naturally follow it Our Aesh is from blood; blood from meat and drink: and in blood consists that animal life, from which the body is called animal, v. 44. By field and blood there, fore is signified the nature of the human body, as it is nourished and preserved in this life, by taking in meat and drink, and by the circulation of the blood. But such fesh and blood is incapable of the heavenly glory, What then? Is God to diminish the heavenly glory, that our body may also be adınitted to have some participation of it? By no means. He will rather change the qualities of our body, and of terrestrial make it heavenly, and of animal, spiritual, fo as thus


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foul more

language? Who can forni 2 from vindoubted testi

to bear a suitable proportion to the glory, wherewith
it shall be endowed, v. 40, 43. But who, while he
till remains on this earth, can take-in this heavenly

idea such
? evident
monies of holy writ, that he righteous shall have this
granted to them, and we are to look for it from our
Saviour, the Lord Jesus Christ, who shall change our
vile body, that it may be fashioned like unto his glorious
body, according to the working, vbereby he is able.cven to
subdue all things unto himself, Phil. 3: 21, that we may
Thine forth, not as to our foul only, but also as to out
body, as the Jun in the kingdom of our father, Mat, 13.

XXXVI. The second thing, in which the last day And the shall contribute to the confummation of our happiness,

clearly fee is fuck a great effulgence of the divine perfections in the God. works of glory, that`a more illustrious neither the is 'pisning understanding can conceive, nor the heart with for.cact Undoubtedly the foul of man, immediately upon its teception into heaven, most distinctly fees very maný things in and concerning God, which on earth it understood only by the faint glimmering light of faith : but yet God has postponed the full display of his glory to that day. And therefore that vision of God, which we maintain to belong to the separate foul, tho more evident than we can now well conceive ; is not yet so perfect, but a greater measure of new light”may be fuperadded. For, as knowledge depends most of all on the revelation, or discovery of the objects ; fo that knowledge cannot be brought to its perfection, while a great part of the objects lie concealed. Bur'a great part of the objects in the contemplation of which our mind shall be employed, lie concealed, dill'a new heaven and a new earth are made, wherein dwellędh righteoulness. Indeed, the more illustrious the works of God are, with which the blesed find themselves surrounded, the greater


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is the pleasure, with which they contemplate the glory of God therein, But what more illustrious, than to see this vast universe, delivered from the bondage of corruption, and brought into the glorious liberty of the Sons of God; which this created world with earnest expectation, waited for ? Rom. 8. 19, 21. What more noble and divine, than that general judg ment, in which they shall hear themselves not only acquitted, their enemies not only condemned, but themselves also appointed to judge angels in Christ their head ? i Cor: 0. 3.: What more illustrious, thap that general assembly of all the elect, from the beginning of the world to the last day, who, being clothed with heavenly bodies, shall each of them fhiņe, as the fun in the kingdom of their father? And with what pleasing astonishment may we imagine, the soul will look upon its body, which it formerly knew to be fubject only to very many and great infirmities, but mall then behold it glittering with such a blaze of light, as that it may feem, not indeed, equal to, but yet greatly resembling the glorious body of Christ? And as, in all thele ihings, it can admire nothing but the effulgence of the divine glory, may it rot be faid, while it beholds them, to see God himself in a most eminent manner? Hence John says, i John 3: 2, but we know, that when he shall appear, sme mall be like him; for we Mall see him as be ise And David in like inanner promises himself, only after the resursection, that contemplation of God, which gives the most full satisfaction PA 17. 15, as for me, I will behold thý face in righteoufrefs: I fall be fatisfied, when I awake with thy likeness. To this also we are to refer thác of Paul ; for now we fee tbro a glass-darkly; but then face to face: now I know in part, but then fall I know even as alfa I am knoten, 1 Cor. 13. 12. That is, in a manner most perfect and altogether divine, more excellent than which cannot, it seems, be the portion of any creáturė. For, boch the objeå fall


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more immediate

be moft clearly represented, as well in its moft glor:
ious operations, as in its immediate illapse, or entrance
into the mind, in a manner which at present we can
not explain; and the subject will be disposed in the
belt manner, in order to behold and observe in
God, whatever can compleat its happiness,

XXXVII. Thirdly. That day Mall bring the blessed And the to that fruition of God, which shall be much more whole

church en perfect and immediatè, than whatever they had enjoyed before. As long as there are some believers, more perwho are still in this miferable life; as long as the teatly and bodies of the elect; who are departed out of it, are detained in the prison of death, and lie hid in the ly. dult, the saints in heaveri cannot be ignorant, tha very many remains of that power, which sin had gained over man, inuft ftill subfift. And conse quently fotr.ething must be wanting to the full per

: fection of their joy. And seeing the effects and remains of sin are not yet abolished in their own bodies, and in believers not yet made përfect, who, together with them are members of the fame mystical body ;"which is the reason, why God does not come municate himself to them, but by the intervention of a mediator. But by the resurrection, death itself, bich is the left enemy fall be abolijbed, 1 Cor. 15. 26, and cast into the lake of fire and brinftone, Rey. 20. 14, never more to have any power but over the enemies of Gad and of believers. Nor shall there be any member of the whole myftical body of Christ, which dhall not be perfectly holy, and absolutely subject to him. And after all the remains and, eifects of sin, shall be entirely destroyed, norning shall hinder God; from communicating himtelf immediately to men without the intervencion of a mediator, as he docs to the holy angels. We are of the opinion, with the best interpreters, that this is the meaning of Paul, in 1. Cor.15. 28, and when all things shall be fubdued unto bimy then shall the Son also him,eij be subject unto

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bim, that put all things under him, THAT GOD MAY

BE ALL IN ALL... And that

XXXVIII. To this happiness likewise belongs a for ever. boundless and immutable etcrnity: without which, ic

would in reality be no happiness... For, no good, how great foever, that one is pofleffed of with a fear of it, can, by its fruition, yield that perfect and folid joy, which is requsite to happiness. Where, fo e happiness is called eternal life, Mat 25. 45. Rom. 2. 7, and a crown of glory, that fadeth not away, ! Pet. 5. 4. and an incorruptible crocon i Cor. 9. 25, and the Apostle declares concerning the righteous, i

Thess. 4.17, that theyßball ever be with the Lord. Different XXXIX. Here it is usual to enquire whether there degrees in will be any difference of degrees among the blessed. the the fu. ture hap

In this question, indeed (tho we utterly disclaim the piness pro proud doctrine of the Romanists concerning the disbable. parity of glory, founded on the inequality of merits)

the arguments of those, who think, that God will crown the unequal measure of the gifts of grace with a disparity of gifts of glory, seem more probable to us. To this purpose are those fcriptures, Rom, 2. 6, so will render to every one according to bis deeds, and 2 Cor. 5. 10, that every one may rec ive the things done in bis body, according to that batb done. By which words is not barely signified the quality of the free reward, which shall be granted the righteous, according to their works; but also the quanticy of that teward, answering, in a certain proportion, to their works. Which is expressly explained by the Apostle, 2 Cor. 9. 6, be which focveth Sparingly. hall reap alfo Sparingly: and be which Joweth bountifully fhall reap also bountifully. Moreover, that this harveit, and its diversity, or different product, is erroneouily confined to this life, appears from comparing this place with Gal. 6. 8, be that soweth to his flesh, Mall of the flella reap.corruption : but he that Joweth to the Spirit, Aball of the spirit reap life everlasting. To the same effect is i Cor: 3. 8, be that planteth and be that wateretb are

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