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.