On this point almost all philosophers are, for the above reasons, agreed — even those who wiU admit of no jwsitive punishments in the world to come. But, for want of accurate knowledge of the state of things in the fu- ture world, we can say nothing definite and certain as to the natiu-e of the positive rewards. In the doctrine of the New Testament, however, positive rewards are considered most obviously as belonging to our future fe- licity, and as constituting a principal part of it ; for it always represents the joys of heaven as resultuig strict- ly from the favor of God, and as being undeserved by those on whom they are bestowed. Hence there must be something more added to the natural good conse- quences of our actions here performed. But on this subject we know nothing more in general than this, that God will so appoint and order oiu" circumstances, and make such arrangements, that the principal facul- ties of our souls, reason and affection, will be heightened and develojjed, so that we shall continually obtain more piu:e and distinct knowledge of the truth, and make con- tinual advances in holiness.
AVe may remark that in this life God has very wisely allotted various capacities, powers, and talents, in different ways and degrees, to different men, accord- ing to the various ends for which he designs them, and the business on which he employs them. Now there is not the least reason to suppose that God will abolish 1 this variety in the future •world ; it will rather continue
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there in all its extent. We must suppose, then, that there will be, even iu the heavenly world, a diversity of tastes, of labors, and of employments, and that to one person this, to another that flehl, in the boundless king- dom of truth and of useful occupation, will be assigned for liis cidtivation, according to his peculiar jiowers, qualilications, and tastes. A presentiment of this truth is contained in the idea, which was widely diffused throughout the ancient world, viz. that the manes will continue to prosecute in the futiu-e life the employments to which they had been here accustomed. At least such arrangements will doubtless be made by God in the future life that each individual will there develop more and more the germs implanted within him by the hand of the Creator ; and will be able, more fully than he ever could do here, to satisfy the wants of his intel- lectual nature, and thus to make continual progress in the knowledge of everything worthy of being known, of whicli he could only learn the simplest elements in this world ; and he will be able to do this in such a way that the increase of knowledge will not be detrimental to piety, as it often proves on earth, but rather promo- tive of it. To the sincere and ardent searcher after truth it is a rejoicing and consoling thought that he will be able hereafter to perfect that knowledge which here has so many deficiencies (1 Cor. xiii, 0).
But there is danger of going too far on this point, and of falling into strange misconceptions. Various as the tastes and wants of men in the future world will doubtless be, they will still be in many respects differ- ent from what they are here, because the whole sphere of action, and the objects by ^vhich we shall there be surrounded, will be different. We shall there have a changed and more perfect body, and by this single cir- cumstance shall be freed at once from many of the wants and inclinations which have their seat in the earthly body. This will also contribute much to rectify, en- large, and periect oiu- knowledge. Many things which seem to us very important and essential during this our state of infancy upon earth will hereafter doubtless ap- pear in a different light : we shall look upon them as trities and children's play, and employ ourselves in more important occupations, the utility and interest of which we have never before imagined.
Some theologians have supposed that the saints in heaven may be taught by immediale divine revelations (lumen glorije), especially those who may enter the abodes of the blessed without knowledge, or with only a small measure of it ; e. g. children and others who have died in ignorance, for which they themselves were not to blame. On this subject nothing is definitely taught in the Scriptures, but both Scripture and reason warrant us in believing that provision will be made for all such persons in the world to come. A principal part of our future happiness will consist, according to the Christian doctrine, in the enlarging and correcting of our knowledge respecting God, his nature, attributes, and works, and in the salutary application of this knowl- edge to our own moral benefit, to the increase of our faith, love, and obedience. Tliere has been some con- troversy among theologians with regard to the vision of God (visio Dei intiutiva, sensitiva, beatifica, compre- hensiva). The cpiestion is whether the saints w\\\ here- after behold God with the eyes of the mind, i. c. merely know him with the understanding.
But in the Scriptiu-es God is always represented as a being invisible by the bodily eye {ciopaToo), as, indeed, every spirit is. The texts of Scripture wliich speak of seevif/ God have been misunderstood : they signify, some- times, the more distinct biowkdr/e of God, as we speak of knowing by seeing, of seeing with the ej-es of the mind (John i, 18; 1 John iii, 2; iv, 12; comp. v, 20; 1 Tim.vi, 16); and Paul uses ftXiirtiv and ywionKuv as synonymous (1 Cor. xiii, 12, 13; comp. v, 10), Again, they exjwess the idea of feliciti/, the enjoyment of God's favor, the being thought worthy of his friendship, etc. Still more frequently are both of these meanings com-