or even extrinsical, from the contrary command of God, had deserved punishment, and that very grievous." Now what an arbitrary constitution did not create, it could not nullify; but might add strength, and give a confirmation to it. But now for the latter, that this debt be entirely and fully exacted of the sinner himself; though that be also natural, yet not in the strictest and most proper sense, i. e. it is convenient and agreeable to the nature of the thing; not what it doth so necessarily require, that it can upon no terms be dispensed with. It is so natural, as that the son inherit from his father, which yet may, sometimes, for just causes be ordered otherwise. It is what, if it were done, justice could not but approve; not what it doth strictly and indispensably require; or, is a debt which it might exact, but which may, without injustice, upon valuable considerations be remitted. The former of these, therefore, the new constitution doth no way infringe or weaken, but confirm and reinforce. The latter it so far dispenses with, as that, for the satisfaction made by the Redeemer, the debt incurred by sin, be remitted to the sinner that truly repents and believes, and continues sincerely (though imperfectly) to obey for the future. So that his after-delinquencies, consisting with such sincerity, do not actually, or in event, subject him to other penalties, than the paternal rebukes and chastenings before mentioned. But this latter part considerable in the commination, the determination of the full penalty to the very person of the transgressor: it doth not dispense with to others (i. e. of the adult, and of persons in a present natural possibility of understanding the Lawgiver's pleasure herein) than such before described; but says expressly, He that believeth not the Son, shall not see life, but the wrath of God abideth on him. That indignation and wrath, tribulation and anguish, shall be upon every soul of man that doth evil.

so alters and changes it in its matter and frame, and more immediate end, as hath been shown: and a changed law is not the same.

Nor is it at all strange, that the minatory part of the law of works related to the preceptive, so as with it to constitute the debt of punishment, should be now within the compass of the Redeemer's law. For by this applied and urged on the consciences of sinners, he performs a necessary preparatory part of his work for their recovery, viz. the awa kening, the humbling them; and reducing them to a just and useful despair of relief and help, otherwise than by his merciful hand and vouchsafement; and the rendering them hereby capable of his following applications. Cutting or lancing, with other such severities, are as proper and useful a part of the chirurgeon's business, as the applying of healing medicines: nor have they the same design and end for which wounds are inflicted by an enemy, the taking away of life, but the saving of it. And the matter is out of doubt, that the most rigorous determination of the penalty that shall be understood duly belonging to the least sin, hath a place, and doth stand visibly extant to view in the publicly avowed declaration, and among the placita or decretals of the Redeemer. We there read, that whosoever shall say to his brother, fool, shall be in danger of hell-fire: (yea, and that lower degrees of the same kind of sin, do expose to lower degrees of the same kind of punishment, as our Saviour's words must be understood, if we attend the plain meaning of his allusive and borrowed phrase of speech:) That the wages of sin is death. That as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things written in the book of the law to do them. And we are told, that the Scripture (which is the word of Christ, and was written not for innocent but lapsed man) hath concluded all under sin. Where also we find what Therefore the morally preceptive part of the law of works is the true intent and end of this rough and sharp dealing is not in force as man's rule of duty, considered in con- with men, the shutting them up, like sentenced malefac junction with the promise: that is, it doth not now say to tors, as in order to execution, (which seems to be the imany man, Do this, i. e. perfectly obey without ever hav-port of the word 'here used,) viz. that the promise by faith ing sinned, that thou may'st live. Both which he was of Jesus Christ might be given to them that believe (or to obliged to eye conjunctly; the former as containing the them believing, as the words may be read.) And more rule; the other the end, in part, of his obedience. But it is over the Spirit, which breathes not in the law of works, in force even by the new constitution itself, as God's rule as such, but in the law of grace, performs that operation of judgment, considered in conjunction with the commina- which belongs to it, as it hath the name of the spirit of tion, upon all whom the law of grace relieves not, as not bondage, by applying and binding on the sentence of death, coming up to the terms of it; whom also this supervening as due to the guilty person. law brings under a supervening aggravated condemnation. For where the obligation to obedience is violated, the obligation to punishment naturally takes place. We see then how far the law of works is in force, and how far not. But that so far as it is in force, it is to be looked on as taken into the new constitution of the law of grace, is evident. For it is new modified, and hath received a new mould and stamp by this law: which is now become (so far as it is promulgate) the standing rule of government over the lapsed world. The principal modifying act herein, is dispensation. Now this, 'tis true, may be so understood, or may be taken in such a sense, as wherein it will only belong to the executive part of government: that is, when it is not the act of the same power that made the law; as where only the execution of a deserved penalty is dispensed with, which may be done, in some cases, by a judge that is only a minister of the law, and not the maker of it; being (as may be supposed) enabled thereto by that law itself, or by an authority annexed to his office; or by virtue of instructions, which leave to him some latitude of managing the affairs of his judicature in a discretionary way, as present occasions shall dictate. And yet by none of these would any change be made in the law: but this is dispensation in a less proper sense. In the proper and more famous sense, dispensation belongs to the legislative part of government, being the act of the same power that made the former law, now dispensed with; and an act of the same kind, viz. legislation; the making of a new law that alters the former which it hath relation to: whence it was

wont to be reckoned among those things that make a change in a law." And so the case is here. The former law is dispensed with by the making of a new one; which

Therefore we must understand the Redeemer's constitution to have two parts. 1. An assertion and establish ment of the ancient determined penalty due for every transgression; and to be certainly inflicted on all such as accept not the following offer of mercy upon the terms prescribed. Whereby the honour and justice of the Creator is salved and vindicated, in reference to that first covenant made with man. And the case of the sinner is plainly stated before him, that he may have a distinct and right apprehension of it. 2. The grant of pardon and eternal life to those that repent unfeignedly of their sins, and turn to God; believing in the Mediator, and resigning themselves to his grace and government, to be by him con ducted, and made acceptable to God in their return, and that continue sincere herein to the end. Whereby the won derful mercy of God in Christ is demonstrated, and the remedy is provided and ascertained to the, otherwise, lost and hopeless sinner. And these two parts therefore are to be looked on in this constitution, though distinctly, yet not separately. The sinner is, at once, to consider the same penalty as naturally, and by divine sanction, due to him; but now graciously to be remitted: the same blessedness as justly lost, but mercifully to be restored, with a high improvement. And to own both these jointly, as the voice of the Redeemer in his gospel. Death is due to thee; blessedness forfeited by thy having sinned; but sincerely repent, believe, and obey for the future, thou art pardoned, and entitled to everlasting life.

thou

It therefore now appears, that as the law or dictates of pure nature, comprehended together with other fit addi tionals, became at first one entire constitution aptly suited to the government of man in his innocent state, unto which

with it, as here, under the same name. By what hath | business of blessedness, or to be more intimate and intrinhitherto been said, it may be already seen in part, how exactly this righteousness corresponds to the blessedness for which it qualifies; whereof we shall have occasion hereafter to take further notice. In the meantime, it will be requisite to show, which was promised to be done in the next place.

How it qualifies. To which I say (very briefly) that it qualifies for this blessedness two ways:

1. Legally, or in genere Morali, as it describes the persons, who by the gospel-grant have, alone, title thereunto. -The righteous into life eternal.-The unrighteous shall not inherit the kingdom of God. Say to the righteous it shall be well with them.' The righteousness of the righteous shall be upon him.-In his righteousness he shall live. In which last words, how this righteousness conduceth to life, is expressed by the same preposition as in the text. In this kind it is not at all casual of this blessedness, but 'tis that which the free, and wise, and holy Law-giver thought meet, by his settled constitution, (besides what necessity there is of it, upon another account,) to make requisite thereto. The conformity of our Lord Jesus Christ to that severer law, under which he is said to have been made, is that which alone causes, merits, purchases, this blessedness; which yet is to be enjoyed, not by all indiscriminatim, or without distinction, but by such aloné, as come up to the terms of the gospel; as he did fully satisfy the strict exactions of that other rigid law, by doing and suffering for their sakes.

2. Naturally, or in genere Physico. In this kind it may be said to be some way casual, that is, to be a causa materialis dispositiva, by a proper positive influence, disposing the subject unto this blessedness; which that it shall, yet, enjoy, is wholly to be resolved into the Divine 'good pleasure; but it is put by this holy rectitude in that temper and posture that it may enjoy it, through the Lord's gracious vouchsafement; when without it, 'twere naturally impossible that any should. An unrighteous impure soul, is in a natural indisposition to see God, or be blessed in him. That depraved temper averts it from him; the steady bent of its will is set another way, and 'tis a contradiction that any (in sensu composito) should be happy against their wills, i. e. while that aversion of will yet remains. The unrighteous banish themselves from God, they shun and hate his presence. Light and darkness cannot have communion. The sun doth but shine, continue to be itself, and the darkness vanishes, and is fled away. When God hath so determined, that only the pure in heart shall see him; that without holiness none shall; he lays no other law upon unholy souls, than what their own impure nature lay upon themselves. If therefore it should be inquired, Why may not the unrighteous be subjects of this blessedness, see God, and be satisfied with his likeness, as well as the righteous? the question must be so answered, as if it were inquired, Why doth the wood admit the fire to pass upon it, suffer its flames to insinuate themselves till they have introduced its proper form, and turned it into their own likeness; but we see water doth not so, but violently resists its first approaches, and declines all commerce with it? The natures of these agree not. And is not the contrariety here as great? We have then the qualified subject of this blessedness, and are next to consider this blessed

ness itself.

CHAPTER III.

The nature of this blessedness, propounded unto consideration, in the three 2. Assimilation to him. 3. The satisfaction resulting thence. These pro pounded to be considered. 1. Absolutely and singly each by itself. 2 Rela

ingredients (here mentioned) whereof it consists. 1. Vision of God's face.

tively, in their mutual respects to each other. The first of these, Vision of God's face, discoursed of. 1. The object. 2. The act.

Now for the nature of this blessedness, or the inquiry wherein it lies, so far as the text gives us any account of it, we are invited to turn our thoughts and discourse to it. And we have it here represented to us in all the particulars that can be supposed to have any nearer interest in the

c Matt. xxv. 1 Cor. vi. Isa. iii. Ezek. xviii.

d Numb. xii. 8. Ezek. i. 28. Exod. xxxiv. xxxv. &c.

sical thereunto. For (the beatific object supposed) what more can be necessary to actual, complete, formal blessedness, than the sight of it, an adaptation or assimilation to it, (which is nothing else but its being actually communicated and imparted to the soul, its being united and made as it were one with it,) and the complacential fruition the soul hath of it so communicated, or having so transformed it into itself.

And these three are manifestly contained in the text: (the beatific object being involved with them:) the first in the former cause, "I shall behold thy face;" the second and third in the latter, "I shall be satisfied with thy likeness;" where, being made like to God hath been discovered to be supposed; and the satisfaction, the pleasant contentful relishes consequent thereto, plainly expressed. We shall therefore have stated the entire nature of this blessedness in the handling of these three things;-vision of the face of God, participation of his likeness, and-satisfaction therein.

And I shall choose to consider them, 1. Absolutely, and singly, each by itself. 2. Relatively, in the mutual respects (by way of influence and dependence) they may be found to have towards each other.

Therefore first, in the absolute consideration of them severally, we begin with,

First, the vision of God's face, where the object, the face of God, and-the act of seeing and beholding it, are distinctly to be spoken to.

1. The face of God, the object of this vision, which is his glory represented, offered to view. And this object or exhibited glory is twofold:-1. Sensible, such as shall incur and gratify (after the resurrection) the bodily eve2. Intellectual, or intelligible; that spiritual glory that only comes under the view and contemplation of the glorified mind.

1. A sensible glory (to begin with what is lower) is fitly in our way to be taken notice of, and may well be comprehended (as its less principal intendment) within the significancy of the expression; the face of God. So indeed it doth evidently signify, Exod. xxxiii. 11. And if we look to the notation of the word, and its frequent use as applied to God, it may commodiously enough, and will often, be found to signify, in a larger and more extended sense, any aspect or appearance of God. And though it may be understood, ver. 23. of that chapter, to signify an overcoming spiritual glory, as the principal thing there intended, such as no soul dwelling in flesh could behold, without rending the vail, and breaking all to pieces; yet, even there also, may such a degree of sensible glory be secondarily intended, as it was not consistent with a state of mortality to be able to bear. And supposing the other expression, "Thy likeness," to signify, in any part, the objective glory saints are to behold; it is very capable of being extended so far, as to take in a sensible appearance of glory also, which it doth in these words, "The similitude of the Lord shall he behold:" yet even that glory also was transformative and impressive of itself: Moses so long conversed with it, till he became incapable, for the present, of converse with men, as you know the story relates.

Such a glory as this, though it belong not to the being of God, yet it may be some umbrage of him, a more shadowy representation, as a man's garments are of the man, which is the allusion in that of the Psalmist, Thou art clothed with majesty and honour: Thou coverest thyself with light as with a garment. And inasmuch as that spiritual body (f the house not made with hands) wherewith the blessed are to be clothed upon, must then be understood to have its proper sensitive powers and organs refined to that degree, as may be agreeable to a state of glory; so must these have their suitable objects to converse with. A faculty without an object, is not possible in nature, and is altogether inconsistent with a state of blessedness. The bodies of saints will be raised in glory, fashioned like Christ's glorious body; must bear the image of the heavenly; and this will connaturalize them to a region of glory, render a surrounding sensible glory necessary and natural to them, their own element: they

will, as it were, not be able to live but amidst such a Father of spirits, as the Father of glory; and that glory glory. Place is conservative of the body placed in it, by which is purely spiritual, hath most in it of his nature and its suitableness there. Indeed every created being (inas-image: as beams but in the next descent from the body of much as it is not self-sufficient, and is obliged to fetch in the sun. This is his unvailed face, and emphatically, the continual refreshings from without) must always have divine likeness. Again, things are as the faculties which somewhat suitable to itself to converse with, or it presently they are to exercise and satisfy; this glory must exercise languishes. By such a harmony of actives and passives, and satisfy the noblest faculty, of the most noble and exthe world consists and holds together. The least defect cellent creature. Intellectual nature, in the highest imthereof then, is least of all supposable in the state of bless-provement 'tis capable of in a creature, must here be graedness. The rays of such a glory have often shone down tified to the uttermost; the most enlarged contemplative into this lower world. Such a glory we know showed itself power of an immortal spirit finds that wherein it termiupon the Mount Sinai; afterwards often about the taber-nates here, with a most contentful acquiescence. 'Tis true nacle, and in the temple; such a glory appeared at our it must be understood not totally to exceed the capacity Saviour's birth, baptism, and transfiguration; and will do of a creature, but it must fully come up to it. Should it at his expected appearance; which leaves it no unimagin- quite transcend the sphere of created nature, and surpass able thing to us, and shows how facile it is to God to (do the model of a human understanding, (as the Divine glory that which will then be, in some sort, necessary) create a undoubtedly would, did not God consider us in the manner glory meet for the entertainment and gratification of any of exhibiting it to our view,) it would confound, not satsuch faculty, as he shall then continue in being. But, isfy. A creature even in glory is still a creature, and must 2. The intellectual glory, that which perfected spirits be treated as such. After the blessed God hath elevated shall eternally please themselves to behold, calls for our it to the highest pitch, he must infinitely condescend; it more especial consideration. This is the glory that ex- cannot otherwise know or converse with him. He must celleth, hyperbolical glory, as that expression imports; such, accommodate his glory to the weaker eye, the fainter and as in comparison whereof, the other is said to be no glory: more languid apprehensions, of a poor finite thing. I had as the apostle speaks, comparing the glory of the legal with almost said, nothing; for what is any creature, yea, the that of the evangelical dispensation; where the former was, whole creation in its best state, compared with the I AM, we must remember, chiefly a sensible glory, the glory that the being (as he justly appropriates to himself that name) shone upon Mount Sinai; the latter a purely spiritual the All in All? We must be careful then to settle in our glory; and surely, if the mere preludes of this glory, the own thought such a state of this glory, (in forming that primordia, the beginnings of it, the glory-yét shining but indeterminate notion we have now of it,) as may render it through a glass, (as he there also speaks of this glory,) were (though confessedly above the measure of our present unso hyperbolically glorious, what will it be in its highest derstandings as to a distinct knowledge of it) not maniexaliation, in its perfected state ?k The apostle cannot festly incompetent to any created understanding whatsospeak of that, but with hyperbole upon hyperbole in the ever, and as may speak us duly shy of ascribing a deity to next chapter. As though he would heap up words as a worm, of affixing any thing to the creature which shall high as heaven to reach it, and give a just account of it. be found agreeing to the blessed God himself alone. Their Things are as their next originals. This glory more im- expressions therefore who over-magnify (even deify) the mediately rays forth from God, and more nearly represents creature assumed into glory, must be heard and read with him. 'Tis his more genuine production. He is styled thei caution and abhorrency, as the high-swelling words of Father of glory: every thing that is glorious is some way blasphemous vanity. Is it not enough that perishing like him, and bears his image. But he is as well them wretches, that were within one hand's breadth of hell, are

Η υπερβάλλοισης δόξης. 2 Cor. i. 10.

* Καθ' υπερβολην εἰς υπερβολην. 2 Cor. iv. 17.
1 Eph. i.
m Heb. xii.

n Not being willing to trouble a discourse wholly of another nature and design with any thing of controversy, I have chosen only to annex a marginal diFression, wherein somewhat to animadvert upon the over bold disputes and definitions of the scholastic generation, touching what we have now under consideration Some of whose writings seem the very springs of the putid conceits (there not wanting those, that are officious enough to serve the illiterate, in accommodating things of that kind to their genius and Janguage) so greedily imbibed by modern enthusiasts.

"Tie a question much agitated among the school-men, Whether the Divine essence be exhibited to the view of the blessed in heaven, in itself immedi ately, or by the intervention of any created likeness or similitude? Had it been agreed to forbear looking within this vail. (the rude attempt whereof, rather rends than draws it aside, and to shut up all discourse of this kind) in a modest awful silence; or had the adventures some have made heen foolish only, not pernicious, this present labour had been spared. But when men speak or things above their reach, not to no purpose barely, but to very bad, what they ray ought to be considered. The Divine essence, say the Thomists. (and the Scotists here disagree not,) is itself immediately uni'ed to the intellect of the blessed in ratione Speciei intelligibilis, so as there is no place for any intervening likeness, or representation. Ipsa Divina essentia est. quæ videtur et quo videtur. Thom. Sum prima parte, q. 12. Art. 2. 3. contr. Gentes. c. 15. Now they assert concerning the species intelligibiles, in general, that they have not Locum objecti, intellectionem terminantes; (which they make the place and office of the verbum mentis per intellectionem productum;) but forme tantum et actus primi; and that the understanding so acts by them, as fire by its proper form. Thom. Sum. prima parte, q. 85. Art. 2. (the contrary whereto is asserted by Scotus in 1. Sentent, distinct. 3. q 6.) Yea, and Ca jet, affirms 1. p. q. 76. Art. 2. That the intellect and the intelligible species are more one than the matter and form in the compositum, For, saith he, (or to that purpose, not having him now at hand,) the matter is not turned into the form, nor e contra, but the intellect, which is in itself mere power, doth. in genere intelligibili, turn into its very intelligible object; and the intelligible obiect itself is after a certain manner imbibed in the intellect. So Le desma de Divin. perfect. q. 3. Art. 5. unum transit in aliud, ex quo sequitur, quod unum sit aliud. And hence, say they, applying this doctrine to the present purpose, et secundum istum modum, in conjunctione illa inefabili divina essentia cum intellectu creato, fit unum agens integrum, scil intellectus creatus factus Deus mirabili modo. Intellectus in visione beatifica, est potentia jam deificata, per lumen gloriæ. Cajet. prima parte, q. 12. Art. 2. ex Ledes. q.8. Art. 8. For besides this immediate union of the Divine essence itself with the intellect, they assert a lumen gloria, an accident superadded, without which the vision cannot be performed; which additional the Scotists reject. Some, though they admit it, think the vision may be without it, and that it doth not implicare contradictionem, visionem beatificam fieri sine lumine gloriæ, cum solo speciali Dei auxilio, quod item asserunt multi er scholasticis, Palud. in 4. dist. 49. 4.1. Art. 3. Concl. 2. Thom. de Argent. q. 2. Art. 1. Major. q. 4. Henr. quolibet. 7. Zumel. 1. p. q. 12. Art. 5. diep. 2. concl. 3. Ita Onuphr. de virtute penitentia. Whether there be any verbum creatum, the product of intellection, the Thomists are themselves divided. Their more common opinion is that there is none, as Ledesma assures us; telling us also his reason. why be conceives there can be none. Beati non formant verbum in videndo

Deo, sed plus vident quam verbo creato dicere possunt- -nam beatus per visionem beatam quamvis non videat infinite videt tamen infinitum -(which is their great argument against any intelligible species :) and be further adds, sicut visio Dei, quæ est in ipso Deo, habet pro principio_et specie intelligibili ipsam divinam Essentiam, et pro termino ipsam Divinam Essentiam; sic visio beatorum est ita supernaturalis, et divini ordinis, et participatio divine visionis ita perfecta, ut ipsa etiam habeat pro principio et spécie intelligibili, divinam Essentiam, et pro termino sive verbo producto, ipsamet divinam Essentiam. So that the principal and term of this vision are owned to be nothing else but the simple Divine essence. Concerning the formal act itself, it is much disputed, whether the creature's intellect do at all effectually concur to it, or whether God himself be not the only efficient or agent in this vision. Some stick not to affirm the latter, Marsil. in 3. q. 1. Palud. in 4. dist. 49. g. 1. Art. 2. (referente Ledesma.) and say plainly, that the action of the inferior agent wholly ceases, and the superior only acts; the same thing that D. M. Causabon in his Enthusiasm charges one Maximus with, who in a book entitled κεφαλαία θεολογικα writes thus : την αμεσον, λαβων ενωσιν προς τον θεόν ο νους την του νόειν και νοείσθαι rareλws duvanty exei axoxatovca, That the soul taken into immediate union with God, loses all its knowing power: (though this be not distinctively spoken of the state of glory:) and what doth this amount to? but that while they are eagerly contending about the saints' blessedness, and too curiously labouring to explicate the manner of their seeing God, they unawares destroy the subject of the question, and deny that they see him at all; and so upon the whole, dispute themselves into a worse than paganish infidelity. And even the rest, that agree in the sense of the passages above recited will not be easily able to avoid the charge of as intolerable consequences · which it is my business here only to discover, and not to determine any thing in this controversy, whiles I tax the too much boldness of others, who adventure it. And here not to insist on the absurdity of what they say concerning the intelligible species in general, let it be considered, 1. That the Divine essence is said to be united to the intellect of the blessed, as an intelligible species. 2. That the intelligible species, in the business of intellection, and the intellect, become one another; do not remain distinct things united, but are identified 3 That hence in understanding God, the intellect is deified and becomes God, which naturally follows from the two former, and is moreover expressly asserted in plain words. What need is there to press this doctrine with hard consequences? or how can it look worse than it doth already, with its own natural face? Nor can I apprehend which way it should be made look better. For should it lay claim to that favour, to be understood according to the usual sense of the peripatetic maxim, intellectus, intelligendo, sit omnia; it will be found manifestly to have precluded itself. That maxim is wont to be understood thus: That the intellect becomes that which it understands representative, by putting on the species or likeness of its object, the represen tation of it. For instance, when I form in my mind the notion of a mountain, my understanding becomes an ideal or spiritual mountain: it becomes that species (which is liable to more exception too than I shall now insist on, and looks more like the language of a poet than a philosopher) that is now formed there: and not the material mountain itself But how shall this assertion. The understanding, by its act of understanding God, becomes God, be capable of that interpretation, i. e. It becomes his likeness, his idea, his representation now formed in it, when any such intervening likeness or representation is utterly denied and that supposed species is said to be the simple Divine essence itself; and if the Divine essence itself be that species by which 'tis understood, will it not follow from that other Aristotelian ariom, (which with them must signify as much as a text from Saint Paul,) scibile et scientia sunt idem:

saved, except they be also deified too? that they become | prehend somewhat of whatsoever he reveals to be in himhappy, unless they also become gods? The distance even self; yet when all is done, how little a portion do we take of a glorified creature from the glorious God, is still infi- up of him! Our thoughts are empty and languid, strait nitely greater, than between it and the silliest worm, the and narrow, such as diminish and limit the Holy One. minutest atom of dust. Yet so far as our apprehensions can correspond to the discovery he affords us of his several excellencies, we have a present view of the Divine glory. Do but strictly and distinctly survey the many perfections comprehended in his name, then gather them up, and consider how glorious he is! Conceive one glory resulting from substantial wisdom, goodness, power, truth, justice, holiness, that is, beaming forth from him who is all these by his very essence, necessarily, originally, infinitely, eternally, with whatsoever else is truly a perfection. This is the glory blessed souls shall behold for ever.

And by how much more we shall then know of his glory, so much more shall we understand that distance. Yet as he shall then enlarge the capacity of the soul he glorifies to a very vast comprehension, so shall the exhibition of his glory to it be fully adequate to its most enlarged capacity. They are as yet but obscure glimmerings we can have of this glory; but so far as, without too bold curiosity, we may, and wherein Scripture light will give us any pre-apprehension of it, let us consider awhile the na. ture and the excellency of it. We cannot indeed consider these separately; for we can no sooner understand it to be glory, than we conceive it excellent: glory, in the proper notion of it, being nothing else but resplendent excellency, the lustre of excellency, or real worth made conspicuous. Yet as there is an excellency conceivable in the nature of it, that excellency whereof it is the splendour and brightness; so we must conceive a peculiar excellency of that very radiation, that splendour itself, wherewith it shines unto blessed souls. In its very nature it is the brightness of divine excellencies; in its present appearance, it shines in the highest excellency of that brightness; in its nature it excelleth all things else; in its present exhibition, compared with all its former radiations, it excelleth itself.

As to the nature of this glory, 'tis nothing else but the conspicuous lustre of divine perfections. We can only guide our present conceptions of it, by the discovery God hath already given us of himself, in those several excellencies of his being, the great attributes that are convertible and one with him. When Moses besought him for a sight of his glory, he answers him with this, "I will proclaim my name before thee." His name, we know, is the collection of his attributes. The notion therefore we can hence form of this glory, is only such as we may have of a large volume by a brief synopsis or table; of a magnificent fabric, by a small model or platform; a spacious country, by a little landscape. He hath here given us a true representation of himself, not a full; such as will secure our apprehensions, being guided thereby, from error, not from ignorance. So as they swerve not in apprehending this glory, though they still fall short. We can now apply our minds to contemplate the several perfections which the blessed God assumes to himself, and whereby he describes to us his own being; and can in our thoughts attribute them all to him, though we have still but low defective conceptions of each one. As if we could at a distance distinguish the streets and houses of a great city; but every one appears to us much less than it is. We can ap

That our very knowledge of God must be God too? or would they disown that maxim, sure when once the faculty is supposed deified, the act immanent in it cannot be a created accident: nor can that maxim (understood of the sribile. representativum, or the species scibilis) be denied by them. And sure if the saints' knowledge of God, the likeness of him in their minds, be God; their holiness, the likeness of him in their hearts, must be so too. How absurd then would it be to use that scripture language, and speak of these under the names of God's image or likeness, when similitude and identity are notions so vastly disagreeing: and since a saints' knowledge and holiness here and in heaven differ but in degree: they can be here on earth, nothing but God dwelling in them. And supposing that Scotus have better defended than his adversaries impunged the real identity of the soul and its faculties, that must be deified too. However, what could be imagined more absurd, than that the substance of the soul should be a creature and its faculty God? Whence, then, do we think that modern Familists have fetched their admired nonsense? Whom have they had their original instructors? or who have taught them that brave, magnificent language of being Godded with God, and Christed with Christ, but these? Nor, sure, need they blush to be found guilty of so profondly learned inconsistencies, or to speak absurdly after such patrons. And what should occasion these men so to involve themselves I cannot find or divire more than this, that they were not able to fasten upon any more tolerable sense of the word Kaos, 1 Cor. xiii. 12. 1 John iii. 2. but taking that in its highest pitch of significancy, all their arguments are generally levelled at this mark, to prove that no created species can possibly represent God sicuti est, and thence infer, that he cannot be seen by any created species in the glorified state, where he is to be scen sicuti est. But could we content ourselves with a modest interpretation of these words, and understand them to speak not of a parity but of a similitude only, between God's knowledge and ours, nor of an absolute omnimodous similitude, but comparative only; that is, that comparing our future with our present state, the former shall so far excel this, that in comparison thereof it may be said to be a knowing of God as we are known, and as he is; insomuch as our future knowledge of him shall approach so unspeakably nearer to his most perfect knowledge of us, and the truth of the thing, than our present knowledge doth or can: by sach an interpreta tion we are cast upon no such difficulties. For admit that no species can represent God as he is in the highest sense of these words; yet sure in the same sense wherein he can be seen by us as he is, be may be repre sented to us as he is. And what can be more frivolous than that fore-recited

For the excellency of it, 'tis called by way of discrimination, "The excellent glory." There was glory put upon Christ in the transfiguration; of which, when the apostle speaks, having occasion to mention withal the glory of heaven itself, from whence the voice came; he adds to this latter, the distinguishing note of the excellent. He himself was eye-witness of the honour, and majesty, and glory, which the Lord Jesus then received; but beyond all this, the glory from whence the voice came, was the Pexcellent or stately glory, as the word imports. 'Tis a great intimation how excellent a glory this is, that 'tis said to be a glory yet to be revealed; as if it had been said, whatever appearances of the Divine glories are now offered to your view, there is still somewhat undiscovered, somewhat behind the curtain, that will outshine all. You have not seen so much, but you are still to expect unspeakably more. Glory is then to shine in its noon-day strength and vigour: 'tis then in its meridian. Here, the riches of glory are to be displayed, certain treasures of glory, the plenitude and magnificence of glory. We are here to see him as he is; to know him as we are known of him. Certainly, the display of himself, the rays of his discovered excellency, must hold proportion with that vision, and be therefore exceeding glorious. 'Tis the glory Christ had with the Father before the foundations of the world were laid; into the vision and communion whereof holy souls shall now be taken, according as their capacities can admit that wherewithal his great achievements and high merits shall be rewarded eternally; that wherewith he is to be glorified in heaven, in compensation of having glorified his Father on earth, and finished the work whereto he was appointed. This cannot but be a most transcendent glory. 'Tis in sum, and in the language of the text, the glory of God's own face, his most aspectable, conspicuous glory. Whose transforming beams are productive of the glory impressed, the next ingredient into this blessedness, which will presently come to be spoken of, after we have given you some short account of,

reasoning to the contrary? "There can be no created representation of God (sicuti est) adequate to the vision the blessed have of him; but they see more than any created representation can contain, for they see infinitum, though not infinite. For how must we understand the infinitum they are said to see? Materially or formally? Must we understand by it him that is infinite only, or us he is infinite 3. If it be said the latter, that is to say they see in nite too If the former only, do not saints on earth see (riz, mentally, which is the vision we are speaking of) him who is infinite, in their present stale, where it is acknowledged the knowledge is by species.

Yet would I not hence conclude that the knowledge saints shall have of God hereafter shall be by species; for my design in all this is but to discover the vanity of too positive and definitive conceptions concerning it, beyond the measure of God's revelation, and the ducture of clear and unentangled reason All knowledge hath been thought to be by assimilation, i. e. by receiving the species or images of the things known. So the intellect is not really tuned into the things which it understands, but only receives their species, wherewith it is united so closely, that it is therefore said to be like to them. Virtuosi of France, confer. 65.

One way or other it hath been judged necessary the mind should be furnished with such images of the thing it is said to understand; which therefore some have thought connate; others supplied by sense totally; others by a separate intellectus agens; which some have thought to be God himself; others one common intelligence; others a particular genius. So indispensably necessary it hath been reckoned unto intellection, that the office of furnishing the mind with the images of the things to be understood, should be performed by offe or other. If any clearer explication can be given, or better way assigned, of the soul's knowing things, it cannot but be welcome to rational men But I see no necessity or reason it should have a specifically distinct way of knowing here and in heaven. Much less that we should imagine to our selves such a one as to that other state, as is altogether unaccountable and capable of no rational explication; and reckon it much more becoming to be silent, than on pretence of any mysteriousness in the things we discourse of to talk absurdly and unintelligibly about them. A confessed ignorance in this case is becoming, to say with that great apostle, It doth not appear what we shall be; but to conclude and define such matters, is surely porsiy map o dei povel.

o 2 Pet. i. 17.
q 1 Pct. iv. 13.

• Μεγελοπρεπης.
r John xvii.