any

CHAPTER IV.

The second ingredient into this blessedness considered, Assimilation to Gol, or his glory imprest. Wherein it consists, discovered in sundry propositions. The third ingredient. The satisfaction and pleasure which results, stated and opened.

AND now, upon this vision of the blessed face of God, next follows, in the order of discourse,

2. The act of beholding: the vision or intuition itself, by which intervening the impression is made. Glory seems to carry in it a peculiar respect to the visive power; (whether corporeal or mental, as it is itself of the one kind or the other;) 'tis something to be contemplated, to be looked upon. And being to transmit an impression and consequent pleasure to another subject, it must necessarily be so, it can neither transform nor satisfy but as it is beheld. And here the sensitive intuition I shall not insist on, as being less intended in the text, and the discourse of it less suitable to such as with a spiritual mind and The soul's perfect assimilation unto that revealed glory, design set themselves to inquire into the nature of the or its participation thereof; (touching the order the things saints' blessedness. Yet, as this is the most noble, com-themselves have to one another, there will be consideration prehensive, quick, and sprightly sense, so is the act of it had in its proper place ;) and this also must be considered more considerable, in the matter of blessedness, than as a distinct and necessary ingredient into the state of other of the outward man, and the most perfect imitation blessedness we are treating of. Distinct it is, for though of the act of the mind; whence also this so often borrows the vision now spoken of doth include a certain kind of the name of the other, and is called seeing. 'Tis an act assimilation in it, as all vision doth, being only a reception indeed very proper and pertinent to a state of glory. By of the species or likeness of the object seen; this assimihow much more any sensible object is glorious, (supposing lation we are to speak of, is of a very different kind. That, the sensorium to be duly disposed and fortified, as must be is such as affects only the visive and cognitive power, and here supposed,) so much is it the fitter object of sight; that not with a real change, but intentional only, nor for hence when we would express a glorious object, we call it longer continuance than the act of seeing lasts; but this, conspicuous; and the less glorious or more obscure any is total, real, and permanent. And surely it is of equal thing is, the less visible it is, and the nearer it approaches necessity to the soul's blessedness, to partake the glory of to invisibility; whence that saying in the common phi-God, as to behold it; as well as to have the Divine likeness losophy, "To see blackness is to see nothing." What- imprest upon it, as represented to it. After so contasoever a glorified eye, replenished with a heavenly vitality gious and overspreading a depravation as sin hath diffused and vigour, can fetch in from the many glorified objects through all its powers, it can never be happy without a that encompass it, we must suppose to concur to this bless- change of its very crasis and temper throughout. A disedness. Now is the eye satisfied with seeing, which be-eased, ulcerous body would take little felicity in gay and glorious sights: no more would all the glory of heaven signify to a sick, deformed, self-loathing soul.

fore never could.

But 'tis intellectual sight we are chiefly to consider here, that whereby we see him that is invisible, and ap-nature more perfectly communicated, the likeness of God It must therefore be all glorious within, have the Divine proach the inaccessible light. The word here used, some critics tell us, more usually signifies the sight of the mind. transfused and wrought into it. This is the blessed work And then, not a casual, superficial glancing at a thing, but begun in regeneration; but how far it is from being percontemplation, a studious, designed viewing of a thing fected, we may soon find by considering, how far short we when we solemnly compose and apply ourselves thereto; are of being satisfied in our present state, even in the conor the vision of prophets, or such as have things discovered templation of the highest and most excellent objects. How to them by divine revelation, (thence called chozim, seers,) tasteless to our souls are the thoughts of God! How little which imports (though not a previous design, yet) no less pleasure do we take in viewing over his glorious attributes! intention of mind in the act itself. And so it more fitly the most acknowledged and adorable excellencies of his expresses that knowledge which we have, not by discourse being! And whereunto can we impute it but to this, that and reasoning out of one thing from another, but by im- our spirits are not yet sufficiently connaturalized to them? mediate intuition of what is nakedly, and at once, offered Their likeness is not enough deeply instamped on our to our view, which is the more proper knowledge of the souls. Nor will this be, till we awake. When we see blessed in heaven. They shall have the glory of God so better, we shall become better: when he appears, we shall presented, and their minds so enlarged, as to comprehend be like him, for we shall see him as he is. But do we much at one view; in which respect they may be said, in indeed pretend to such an expectation? Can we think what God is, and what we are in our present state, and a great degree, to know as they are known, inasmuch as the blessed God comprehends all things at once, in one not confess these words to carry with them an amazing simple act of knowing. Yet that is not to be understood sound "we shall be like him!" How great a hope is this! as if the state of glory should exclude all ratiocination, How strange an errand hath the gospel into the world! more than our present state doth all intuition; (for first and How admirable a design! to transform men and make indemonstrable principles we see by their own light, with them like God! Were the dust of the earth turned into out illation or argument;) nor can it be inconvenient to stars in the firmament, were the most stupendous poetiadmit, that while the knowledge the blessed have of God, the greatness and the wonder of this mighty change? Yea, cal transformations assured realities; what could equal is not infinite, there may be use of their discursive faculty with great fruit and pleasure. "Pure intuition of God and doth not the expectation of it seem as presumptuous, without any mixture of reasoning, is acknowledged (by as the issue itself would be strange? Is it not an over-hold such as are apt enough to be over-ascribing to the creature) desire; too daring a thought; a thing unlawful to be peculiar to God alone. But as the blessed God shall con- affected, as it seems impossible to be attained? It must tinually afford (if we may speak of continuity in eternity, be acknowledged there is an appearance of high arrogance which yet we cannot otherwise apprehend) a clear dis- in aspiring to this, to be like God. And the very wish or covery of himself, so shall the principal exercise and fe- thought of being so, in all respects, were not to be enterlicity of the blessed soul consist in that less laborious and tained without horror. 'Tis a matter therefore that requires more pleasant way of knowing, a mere admitting or enter likeness of God consists, which must concur to the saints' some disquisition and explication, wherein that impressed taining of those free beams of voluntary light, by a grateful blessedness. In order hereunto then take the following intuition; which way of knowing, the expression of sight, or beholding, doth most incline to, and that is, we are sure, propositions: the ordinary language of Scriptures about this matter.

s Arist. in 3. Meteorolog. Cap. de Iride.

הה!

■ Cognoscere Deum clare et intuitive est proprium et naturale soli Deo, sicut

Prop. 1. There is a sense wherein to be like God is altogether impossible, and the very desire of it the most horrid wickedness. The prophet in the name of God charges the proud prince of Tyre with this, as an inexpiable arrogance, that he did set his heart as the heart of God; and upon this score challenges and enters the lists with

est proprium igni calefacere et soli illuminare. Ledesm. de divin. perfect. q. 8.
Art. 7.
x Matt. v. 8. Heb. xii. 14.

him: Come, you that would fain be taken for a god, | culiar cognizances of regality; ascend the throne, sway I'll make a sorry god of thee ere I have done; Because the sceptre, wear the crown, enact laws, &c. There cannot thou hast set thy heart as the heart of God, I will set those be more of dutifulness and observance in the former imiupon thee, that shall draw their swords against the beauty tation than there is of disloyalty and treason in this. A of thy wisdom, and that shall defile thy brightness: And father is pleased to have his son imitate him, within such what! Wilt thou yet say in the hand of him that slayeth limits before mentioned; but, if he will govern the family, thee, I am a god? Thou shalt be a man and no god, in and fill up his room in all relations, this will never be the hand of him that slayeth thee;-I have spoken it, saith endured. the Lord God. He will endure no such imitation of him, as to be rivalled in the point of his Godhead. This is the matter of his jealousy; "They have moved me to jealousy with not-God," so 'tis shortly and more smartly spoken in the original text. And see how he displays his threats and terrors hereupon in the following verses. This was the design and inducement of the first transgression, to be as gods. And indeed all sin may be reduced hither. What else is sin (in the most comprehensive notion) but an undue imitation of God? an exalting of the creature's will into a supremacy, and opposing it as such to the Divine? To sin, is to take upon us, as if we were supreme, and that there were no Lord over us; 'tis to assume to ourselves a deity, as if we were under no law or rule; as he is not under any, but what he is to himself. Herein, to be like God, is the very core and malignity of sin.

2. There is a just and laudable imitation of God, a likeness to him, that is matter of command, praise, and promise, as wherein both the duty, excellency, and blessedness of the reasonable creature doth consist; and which is in some respect inseparable from the nature of man. We are required to be followers of God, as dear children, imitators the word is. David is commended as a man after God's own heart; though but now we saw in another, with what disdain and indignation it was resented, that he did set his heart as the heart of God. The new creature, the new man, the first-fruits, as he is called, the flower of creation, is made after God. Saints expect, upon the assurance of his word, to be more fully like him, as we see in the text, and parallel places. Yea, man was made at first with a concreate similitude to God, which we know was the counsel of heaven, and the result and issue of that counsel, Gen. i. 26, 27. This is evident enough in itself, and needs no more words. But to make. a further step in this business, observe next,

3. There can be no allowable imitation of any one, but with an exception as to some peculiarities that may belong to his special station, relation, and other circumstances of the condition in which he is; or with limitation to such things as are of common concernment unto both. "Tis 'commonly observed how naturally a people form their manners and fashions to the example of the prince; and there is no well-disposed ruler, but would take it well, to be imitated in things that are of common concernment to him and his subjects, that is, that concern him, not as he is a king, but as he is a man, or a Christian. To behold the transforming power of his own example, where it is such as begets a fair and unreproachful impress; how his virtues circulate, (his justice, temperance, love of religion,) and produce their likeness among his people; 'twill be a glory, and cannot but be resented with some delight. We cast an honour upon them whom we imitate; for we acknowledge an excellency in them, (which is all that honouring imports in the first notion of it,) and that naturally is received with pleasure. But now, should subjects aspire to a likeness to their prince, in the proper appendages and acts of sovereignty; and because he is a glorious king, they will be such too; and assume the pe

e Regis ad exemplum totus componitur orbis

d Jam. i. 18. Eph. iv. 24,

f Nam facere rect bonus princeps faciendo docet. Cumque sic imperio max. imus, exemplo major est. Velleins Paterculus, Rom. Hist. 1. 2. g Inter Deum et creaturam nihil est commune.

Multis enim modis dici res possunt similes Deo; alia secundem virtutem,

et sapientiam, facts; quia in ipso est virtus et sapientia non facta; alice in quantum solum vivunt, qui ille summe et primo vivit; alie in quantum sunt, quia ille summè? et primitus est. Aug. 80; quest. p. (mihi) 211.

ή του γαρ γενος εσμεν.

k P. Molineus de cognitione Dei.

1 Heathens have disdained and declaimed against so unworthy thoughts of God. Το δε θείον αυτή αοράτου οφθαλμες αρρητον φωνη, αναφες σαρκι, &c. Maximus Tyr. Dissert. 1. The same author warns us to take heed, that we ascribe to God, Μήτε μέγεσθός, μητε χρώμα, μητε σχήμα, μητε αλλο τι ύλης πάθος. Ibid.

Unto which purpose is that decantate distich of Homer, 'Ov yap aırov, &c. And that saying of Pliny, Qua propter effigiem Dei formamque quærere; imbecillitatis humanæ reor, applied by Zanch de operibus Dei. And we

g

4. There are some things to be found in the blessed God, not so incommunicable and appropriate, but that his creatures may be said to have some participation thereof with him; and so far, to be truly like him. This participation cannot be univocal; as the nature of a living creature in general, is equal in men and brutes; so, it is a self-evident principle, that nothing can be common to God and an inferior being. Nor is it only an equivocal, a participation of the same name, when the natures signified thereby are altogether diverse; but analogical, inasmuch as the things spoken, under the same names, of God and the creature, have a real likeness, and conveniency in nature with one another: and they are in God, primarily; in the creature, by dependence, and derivation: in him essentially, as being his very essence; in them but as accidents, (many of them,) adventitious to their beings; and so while they cannot be said to be the same things in them, as in him, are fitly said to be his likeness. 5. This likeness, as it is principally found in man, among all the terrestrial creatures; so hath it, in man, for its seat and subject, his soul or spiritual part. The effects of Divine wisdom, power, goodness, are every where visible throughout the whole creation; and as there is no effect, but hath something in it corresponding to its cause, (wherein it was its cause,) so every creature doth, some way or other, represent God. Some in virtues, some in life, some in beingh only. The material world represents him, as a house the builder; but spiritual beings, as a child the father. Other creatures (as onek fitly expresses it) carry his footsteps; these, his image; and that, not as drawn with a pencil, which can only express figure and colour; but as represented in a glass, which imitates action and motion. To give the pre-eminence therefore, in this point, to the body of man, was a conceit so gross, that one would wonder how it should obtain, at least in the Christian world.

Yet we find it expressly charged bym St. Augustin upon the anthropomorphites of old, (or melitonians, as he calls them, from one Melito the father of them,) not only, that they imagined God in a human shape, (which was their known conceit,) but that they stated God's image in man, in his body, not his soul. Nor are Van Helmont's fancies, about corporeal likeness, capable of excuse by any thing, but that they were a dream, (as they are fitly styled,) and not likely to impose upon the waking reason of any man.

6. This image or likeness of God in the spirit of man, representing what is communicable in him, is either natural or moral. There is first a natural image of God, in the soul of man, which is inseparable from it; and which it can never a divest itself of. Its very spiritual, immortal nature itself, is a representation of his. Its intellective and elective powers are the image of what we are constrained to conceive under the notion of the same powers in him. Yea, the same understanding, with the memory and will, in one soul, are thought a lively resemblance of the triune Deity. But there is further a similitude of him in respect of moral virtues or perfections answering to may see much of the like import alleged by Natal. Com lib. i. p. 13 Which (by the way) discovers how flatly opposite the idolatry forbidden in the second commandment, is to the light of nature itself. Which hath been also the just apology of the ancient patrons of the Christian cause, for the simplicity of their wors ap in this respect; and their not imitating the pompous vanity of pagan image-worship. Ουδε θείας εικόνας υπολαμβάνομεν είναι τα αγάλματα, ατε μoppy anрarov Dɛov kaι aσwμarov μn diay pagovres. Origen contr. CelTo which purpose see at large, Min. Felix, Quod simulacrum Deo fingam? And surely it is as improvable against the same piece of Christian paganism. The usually assigned differences would easily be shown to be trifling imperti

sum lib 7.

&c.

nences.

what we conceive in him, under that notion; his wisdom, | is the first being? the correspondent impression with us, (so far as it hath the nature of a moral virtue,) his mercy, truth, righteousness, holiness, &c. These two kinds or parts (as they may be called) of the Divine impress upon the spirits of men, are distinguished by some (I see not how properly) by the distinct names of image, denoting the former, and similitude the latter; answering, as is thought, to two Hebrew words of the like import; but the things themselves are evidently enough distinct, viz. what perfects the nature of man in genere physico, as he is such a particular being in the universe; and what perfects him, in genere morali, as he is considerable in reference to a law or rule guiding him to blessedness, as his end.

7. 'Tis a likeness to God in respect of those moral ex-form the signature. In that case there would be a likecellencies or perfections, that is especially considerable by ness, aliquatenus, that is, an exact correspondency; but us, in reference to our present purpose; as more immedi- what would then be convex or bulging out in the seal, ately relating to the soul's blessedness in. God. By the would be, as we know, concave or hollow in the impres former it hath a potentiality, by the latter a habitude, in sion. Such is the proportion between sovereignty and subreference thereunto. Or (to use terms, more liable to com-jection, between self-fuiness and self-emptiness. Whereas mon apprehension) by the former it hath a remoter capa- a similitude to God, in respect of his communicable percity, by the latter a present fitness; or, as the apostle fections, is as that between the face and its picture, where expresses it, is made meet to be partaker of the inheritance no such difference is wont to appear. of the saints in light, i. e. considering this likeness as begun in the soul.

diversified only by the distance or presence of the same object which, when 'tis distant, the soul, acted and prompted by love, desires, moves towards it, pursues it; when present and attained, delights in it, enjoys it, stays upon it, satisfies itself in it, according to the measure of goodness it finds there. Desire is therefore love in motion; delight is love in rest. And of this latter, delight or joy, Scripture evidently gives us the notion, he will rejoice over thee with joy, (unto which is presently added as exegetical,) he will rest in his love; which resting can be but the same thing with being satisfied. This satisfaction then is nothing else but the repose and rest of the soul amidst infinite delights; its peaceful acquiescence, having attained the ultimate term of all its motions, beyond which it cares to go no further; the solace it finds in an adequate, full good; which it accounts enough for it, and

| hath its powers bound up by a stupifying sleep. It's the rest of hope, perfected in fruition, not lost in despair; of satisfied, not defeated, expectation. Despair may occasion rest to a man's body, but not to his mind; or a cessation from further endeavours, when they are constantly found vain, but not from trouble and disquiet; it may suspend from action, but never satisfy. This satisfaction therefore speaks both the reality and nature of the soul's rest in glory; that it rests; and with what kind of rest.

CHAPTER V.

beyond which, it desires no more; reckons its state as good The relative consideration of these three ingredients of the saints' blessedness ;

as it can be, and is void of all hovering thoughts, (which perfect rest must needs exclude,) or inclination to change.

where it is propounded to show particularly, 1. What relation vision hath to assimilation. 2. What both these have to satisfaction. The relation between the two former, inquired into. An entrance upon the much larger discourse, what relation and influence the two former have towards the third: What vision of God's face or glory, contributes towards satisfaction, estimated from the consideration, 1. Of the object, the glory to be beheld; as 'tis divine, entire, permanent, appropriate.

THUS far have we viewed the parts or necessary concurrence, of which the blessedness of the saints must be composed absolutely and severally each from other: we proceed,

And so doth this being satisfied, not only generally signify the soul to be at rest; but it specifies that rest; and gives us a distinct account of the nature of it. As, that it is not a forced, violent rest; such as proceeds from a beguiled ignorance, a drowsy sloth, a languishing weakness, or a desire and hope of happiness, by often frustrations baffled into despair, (to all which, the native import and propriety of that word satisfaction doth strongly repugn.) But it Secondly, To consider them relatively, viz. in the mudiscovers it to be a natural rest; I mean, from an internal |tual respects they bear one to another; as they actually principle. The soul is not held in its present state of en-compose this blessed state. Wherein we shall show parjoyment by a strong and violent hand; but rests in it by ticularly: 1. The relation, by way of influence, and dea connaturalness thereunto; is attempered to it, by its own pendence, between vision and assimilation: and-Beinward constitution and frame. It rests not as a descend- tween both these and the satisfaction that ensues: which ing stone, intercepted by something by the way, that holds latter I intend more to dwell upon; and only to touch the and stops it; else it would fall further: but as a thing former, as a more speculative and less improvable subwould rest in its own centre; with such a rest as the earth ject of discourse, in my way to this. is supposed to have in its proper place; that, being hung upon nothing, is yet unmoved, ponderibus librala suis, equally balanced by its own weight every way.

It is a rational, judicious rest; upon certain knowledge that its present state is simply best, and not capable of being changed for a better. The soul cannot be held under a perpetual cheat, so as always to be satisfied with a shadow. It may be so be fooled for a while, but if it remain satisfied, in a state that never admits of change, that state must be such, as commends itself to the most thoroughly informed reason and judgment. It is hence a free, voluntary, chosen rest; such as God professes his own to be in Zion; This is my rest, here will I dwell, for I have desired it. It is a complacential rest, wherein the soul abides steady, bound only by the chords of love; a rest in the midst of pleasantness; The Lord is my portion, the lots are fallen to me in amanitatibus; it cannot be more fitly expressed than amidst pleasantnesses: and this speaks not only what the Psalmist's condition was, but the sense and account he had of it. That temper of mind gives us some idea of that contentful, satisfied abode with God, which the blessed shall have. He intimates, how undesirous he was of any change. Their sorrows (he told us above) should be multiplied that hasten after another god. Hereafter there will be infinitely less appearance of reason for any such thought. Now, it is the sense of a holy soul, "Whom have I in heaven but thee? and there is none I desire on earth besides thee:" q. d. Heaven and earth yield not a tempting object, to divert me from thee: 'tis now so, at some times, when faith and love are in their triumph and exaltation (but the Lord knows how seldom!) but much more when we see him as he is, and are satisfied with his likeness! It's an active, vigorous rest. Action about the end shall be perpetuated here, though action towards it ceases. 'Tis the rest of an awakened, not of a drowsy, sluggish soul; of a soul satisfied, by heavenly sensations and fruitions, not incapable of them, or that

d I think it not worth the while to engage in the dispute (so much agitated between the Thomists and Scotists) whether blessedness do formally consist in this satisfying fruition, or in the antecedent vision; this satisfaction is cer tainly inseparable from it, and I see not how to be excluded out of its formal notion: 'tis not vision as vision, but as satisfying, that makes us happy; and to talk of the satisfaction or pleasure which the understanding hath in knowing is insipid; while the soul understanding, i. e. the mind, knows, 'tis the soul enjoying, t. e. the will, is pleased and finds content: and till the soul be fully

1. First, It may be considered-What relation there may be between vision of God, and assimilation, or being made like to him; and it must be acknowledged (according to what is commonly observed of the mutual action of the understanding and will) that the sight of God, and likeness to him, do mutually contribute each towards other. The sight of God assimilates, makes the soul like unto him; that likeness more disposes it for a continued renewed vision. It could never have attained the beatifical vision of God, had it not been prepared thereto, by a gradual previous likeness to him. For righteousness (which we have shown qualifies for this blessedness) consists in a likeness to God; and it could never have been so prepared, had not some knowledge of God introduced that conformity and yielding bent of heart towards him. For the entire frame of theb new man, made after the image of God, is renewed in knowledge. But, as notwithstanding the circular action of the understanding and will upon one another, there must be a beginning of this course somewhere, and the understanding is usually reckoned the yovkov, the first mover, the leading faculty: so, notwithstanding the mutual influence of these two upon each other, seeing hath a natural precedency, and must lead the way unto being like; which is sufficiently intimated in the text, "I shall behold thy face," and then "I shall be satisfied with thy likeness;" and more fully in that parallel scripture, "We shall be like him, for we shall see him," &c. From whence also, and from the very nature of the thing, we way fitly state the relation of the first of these to the second, to be that of a cause to its effect; sight begets likeness, is antecedent to it, and productive of it. That is, the face or glory of God seen; that glory in conjunction with our vision of it; for the vision operates not, but according to the efficaciousness of the thing seen; nor can that glory have any such operation, but by the intervention of vision. 'Tis therefore the glory of God seen, as seen, that assimilates, and impresses its likeness contented, it is not blessed; and it is by being so, when it saith, "Now I am fully satisfied, I have enough, I desire no more."

a Which necessity of a likeness to God to dispose for the vision of him, is excellently expressed by a Platonic philosopher. The Divine nature to Octov, which he saith, is liable to no sense, μονων δε των της ψυχής καλλιτων, και καθαρωτάτων, και νοερώτατων και κουφοταωι, και πρεσβυτάτων, ορατον dopotornra, &c. is yet visible to that in the soul, which is most beautiful, most pure, most perspicuous, most sublime, most noble, in respect of a certain similitude and cognation that is between them. Max. Tyr. b Col. iii. 10.

upon the beholding soul; and so its causality is that of an | glory also, as well as subjective, and repeat what is conobjective cause, (which, whether it belong to the efficient or final, I shall not here dispute) that operates only as it is apprehended: so introducing its own form and similitude into the subject it works upon. Such a kind of cause were Jacob's streaked rods of the production that ensued: and such a cause is any thing whatever, that begets an impression upon an apprehensive subject, by the mediation and ministry, whether of the fancy or understanding.This kind of causality the word hath in its renewing, transforming work; and the sacraments, wherein they are causal of real physical mutations on the subjects of them. So much of the image of God as is here impressed upon souls by gospel-dispensations, so much is impressed of his glory. The work of grace is glory begun. And now, as glory initial, and progressive in this life, enters at the eye; (cbeholding as in a glass the glory of the Lord, we are changed; so doth perfect and consummate glory in the other life. For we have no reason to imagine to ourselves any alteration in the natural order the powers of the soul have towards each other, by its passing into a state of glory. The object seen, is unspeakably efficacious; the act of intuition is full of lively vigour; the subject was prepared and in a disposition before; and what should hinder, but this glorious effect should immediately ensue? as the sun no sooner puts up his head above the hemisphere, but all the vast space, whither it can diffuse its beams, is presently transformed into its likeness, and turned into a region of light. What more can be wanting to cause all the darkness of atheism, carnality, and every thing of sin, for ever to vanish out of the awakening soul, and an entire frame of holiness to succeed; but one such transforming sight of the face of God? One sight of his glorious majesty presently subdues, and works it to a full subjection; one sight of his purity makes it pure; one sight of his loveliness turns it into love; and such a sight always remaining, the impress remains always actually (besides that it is in itself most habitual and permanent, in the soul's now confirmed state) fresh and lively.

The object hath quite another aspect upon a wicked soul, when it awakes; and the act of seeing is of another kind; therefore no such effect follows. Besides, the subject is otherwise disposed; and therefore as the sun enlightens not the inward parts of an impervious dunghill, but it enlightens air; so the sight of God transforms and assimilates at last, not a wicked, but it doth a godly, soul. That which here makes the greatest difference in the temper of the subject is love. I look upon the face of a stranger and it moves me not; but upon a friend, and his face presently transforms mine into a lively cheerful aspect. As an iron sharpens iron, so doth the face of a man his friend; puts a sharpness and quickness into his looks. The soul that loves God, opens itself to him, admits his influences and impressions, is easily moulded and wrought to his will, yields to the transforming power of his appearing glory. There is no resistant principle remaining, when the love of God is perfected in it; and so overcoming is the first sight of his glory upon the awaking soul, that it perfects it, and so his likeness, both at once. But enmity fortifies the soul against him, as with bars and doors; averts it from him; carries with it a horrid, guilty consciousness, which fills it with eternal despair and rage, and inwraps it in the blackness of darkness forever.

2. Both the vision of God, and likeness to him, must be considered in their relation to the consequent satisfaction, and the influence they have in order thereto. I say, both; for though this satisfaction be not expressly and directly referred by the letter of the text, to the sight of God's face; yet its relation thereto, in the nature of the thing, is sufficiently apprehensible and obvious; both mediate, in respect of the influence it hath towards the satisfying assimilation; and immediate, (which we are now to consider,) as it is so highly pleasurable in itself; and is plainly enough intimated in the text; being applied, in the same breath, to a thing so immediately and intimately conjunct with this vision, as we find it is. Moreover, supposing that likeness here do (as it hath been granted it may) signify objective

tained in the former expression," the face of God," the re-
ference satisfaction hath to this vision (which the re-men-
tion of its object, though under a varied form of expres-
sion, supposes) will be more express, therefore we shall
show, 1. What the vision of the Divine glory contributes
to the satisfaction of the blessed soul, and what felicity it
must needs take herein: which cannot but be very great,
whether we respect-the glory seen, the object of this
vision; or-the act of vision, or intuition itself.
1. The object, the glory beheld. What a spring of
pleasure is here! what rivers of pleasures flow hence!
In thy presence (saith the Psalmist) is fulness of joy: at
thy right hand are pleasures for evermore. The awaking
soul, having now passed the path of life, (drawn through
Sheol itself, the state of deadly-head,) appears imme-
diately in this presence; and what makes this presence so
joyous, but the pleasant brightness of this face? To be
in the presence of any one, and before his face, in con-
spectu, are equivalent expressions; therefore the apostle,
quoting this passage, renders it thus, Thou hast filled me
with gladness, by thy countenance; now in this glorious
presence, or within view of the face of God, is fulness of
joy, i. e. joy under satisfaction. And the Apostle Jude,
speaking of this presence under this name, (a presence of
glory,) tells us of an exceeding joy, a jubilation, (an
ayaXiaris,) that shall attend the presentment of saints
there. The holy soul now enters the divine Shechinah,
the chamber o. presence of the great King, the habitation
of his holiness and glory, the place where his honour
dwelleth. Here his glory surrounds it with encircling
beams; 'tis beset with glory, therefore surely also filled
with joy. When the vail is drawn aside; or we are
within the vail; in that very presence whither Jesus the
forerunner is for us entered, (through that path of life,) O
the satisfying overcoming pleasure of this sight! Now
that is to us revealed or unvailed glory, which was hid-
den before. Here the iglory set in majesty, (as the expres-
sion is, concerning the glory of the temple) is presented to
view openly and without umbrage. God is now no longer
seen through an obscuring medium. They are not now
shadowed glimmerings, transient, oblique glances, but the
direct beams of full-eyed glory, that shine upon us. The
discovery of this glory is the ultimate product of that in-
finite wisdom and love, that have been working from eter-
nity, and for so many thousand years, through all the
successions of time, towards the heirs of salvation. The
last and complete issue of the great achievements, sharp
conflicts, glorious victories, high merits of our mighty
Redeemer. All these end in the opening of heaven (the
laying of this glory as it were common) to all believers.
This is the upshot and close of that great design: will it
not, think ye, be a satisfying glory? The full blessedness
of the redeemed, is the Redeemer's reward. He cannot
be satisfied in seeing his seed, if they should be unsatisfied.
He cannot behold them with content if his heart tell him
not, that he hath done well enough for them. God would
even be ashamed to be called their God, had he not made
provision for their entertainment worthy of a God. 'Tis
the season of Christ's triumphs, and saints are to enter into
his joy. 'Tis the appointed jubilee, at the finishing of all
God's works from the creation of the world, when he shall
purposely show himself in his most adorable majesty, and
when Christ shall appear in his own likeness; (he appeared
in another likeness before ;) surely glory must be in its
exaltation in that day. But take a more distinct account,
how grateful a sight this glory will be, in these following
particulars:

1. It is the Divine glory. Let your hearts dwell a little upon this consideration. 'Tis the glory of God, i. e. the glory which the blessed God both enjoys and affords, which he contemplates in himself, and which rays from him to his saints; 'tis the felicity of the Divine Being. It satisfies a Deity, will it not a worm? 'Tis a glory that results and shines from him; and in that sense also divine, (which here I mainly intend,) the beauty of his own face, the lustre of divine perfections; every attribute bears a