There, as regards this great passage, the thought rests and ceases--in the glorification of the saints. What their Glorifier will do with them, and through them, thus glorified, is another matter. Assuredly He will _make use_ of them in His eternal kingdom. The Church, made most blessed for ever, is yet beatified, ultimately, not for itself but for its Head, and for His Father. It is to be, in its final perfectness, "an habitation of God, in the Spirit" (Eph. ii. 22). Is He not so to possess it that the Universe shall see Him in it, in a manner and degree now unknown and unimaginable? Is not the endless "service" of the elect to be such that all orders of being shall through them behold and adore the glory of the Christ of God? For ever they will be what they here become, the bondservants of their Redeeming Lord, His Bride, His vehicle of power and blessing; "having of their own nothing, in Him all, and all for Him." No self-full exaltations await them in the place of light; or the whole history of sin would begin over again, in a new æon. No celestial Pharisaism will be their spirit; a look downward upon less blessed regions of existence, as from a sanctuary of their own. Who can tell what ministries of boundless love will be the expression of their life of inexpressible and inexhaustible joy? Always, like Gabriel, "in the presence," will they not always also, like him, "be sent" (Luke i. 19) on the messages of their glorious Head, in whom at length, in the "divine event," "all things shall be gathered together"? But this is not the thought of the passage now in our hands. Here, as we have said, the thought terminates in the final glorification of the saints of God, as the immediate goal of the process of their redemption. [Sidenote: Ver. 28.] =But we know that for those who love God all things work together for good, even for those who, purpose-wise, are His called ones.= "_We know it_," with the cognition of faith; that is to say, because He, absolutely trustworthy, guarantees it by His character, and by His word. Deep, nay insoluble is the mystery, from every other point of view. The lovers of the Lord are indeed unable to explain, to themselves or others, how this concurrence of "all things" works out its infallible issues in them. And the observer from outside cannot understand their certainty that it is so. But the fact is there, given and assured, not by speculation upon events, but by personal knowledge of an Eternal Person. "Love God, and thou shalt know."[142]