cheat, so as always to be satisfied with a shadow. It may be so befooled 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. Psal. 123. 14. It is a complacential rest, wherein the soul abides steady, bound only by the cords of love; a rest in the midst of pleasantness; Psal. 16. 6. The Lord is my portion, the lots are fallen to me in amœnitatibus; it cannot be more fitly expressed than amidst pleasantness: 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. (Ver. 4.) 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 the:" as if he said, Heaven and earth yield not a tempting object, to divert me from thee: it is now so, at sometimes, 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 is an active, vigorous rest. Action about the end, shall be perpetuated here, though action towards it, ceases. It is the rest of an awakened, not of a drowsy, sluggish soul; of a soul satisfied by heavenly sensations and fruitions : not uncapable of them; or that hath its powers bound up by a stupifying sleep. It is 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 endeavors, 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.

*I think it not worth the while to engage in the dispute (so much agitated between the Thomists ond Scotists) whether blessedness do formally consist in this satisfying fruition, or in the antecedent vision: this satisfaction is certainly inseparable from it, and I see not how to be excluded out of its formal notion: it is not vision, as vision; but as satisfying, that makes us happy; and to talk of the satisfaction or pleasure which the understanding bach in knowing is insipid: while the soul understanding, that is, the mind, knows it is the soul enjoying, that is, the will, is pleased and finds content; and till the soul be fully contented, it is not blessed, and it is, by being so, When it saith, "Now am I fully satisfied, I have enough, I desire no more!

CHAPTER V.

1. The three ingredients of this blessedness having been considered absolutely, we come-Secondly. To their relative consideration; where it is propounded to shew 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 it is divine, entire, permanent, appropriate.

I. 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,

Secondly. To consider them relatively, namely, in the mutual respects they bear one to another; as they actually compose this blessed state. Wherein we shall shew particularly: the relation, by way of influence, and dependance, between vision, and assimilation: and-Between both these and the satisfaction, that ensues which latter I intend more to dwell upon; and only to touch the former, as a more speculative and less improveable subject of discourse, in my way to this.

I. 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 commmonly 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 shewn 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

*

*Which necessity of a likeness to God to dispose for the vision of him, is excellently expressed by a platonic philosopher. The divine nature, the το θεῖον, which he saith, is liable to no sense, μόνῳ δὲ τῷ τῆς ψυχῆς καλ λίζω και καθαρωτάτῳ, καὶ νοερωτάτῳ, καὶ κεφοτάτω καὶ πρεσβυτάτω, o garov di o polo'τηta, &c. is yet visible, to that in the soul whic his most beautiful, most pure, most perspicuous, most sublime, most noble, in respect of a cerlain similitude and cognition that is between them. Max. Tyr.

VOL. I.

7

of heart towards him. For the entire frame of the new man, made after the image of God, is renewed in knowledge. Col. 3. 10. 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 sovxov, 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 may 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. It is therefore the glory of God seen, as seen, that assimilates, and impresses its likeness upon the beholding soul: and so its causality is that of an objective 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 causalty 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(beholding as in a glass the glory of the Lord, we are changed, 2. Cor. 3. 18.) 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 vigor; 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, forever to vanish out of the awaking 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 therfore as the sun enlightens not the inward parts of an impervious dung-hill, 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 iron sharpens iron, so doth the face of a man his friend, (Prov. 27. 17.) puts a sharpness and a 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 glory, as well as subjective glory, and repeat what is contained in the former expression, "the face of God," the reference satisfaction hath to this vision, (which the re-mention of its object, though under a varied form of expression, supposes) will be more express: therefore we shall shew-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. Psal. 16. 11. The awaking soul, having now passed the path of life, (drawn through Sheol itself, the state of deadly-head,) appears immediately 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 conspectu, 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, that is, joy unto satisfaction. And the apostle Jude speaking of this presence under this name (a presence of glory) tells us of an exceeding joy, κατενώπιον τῆς δόξης a jubilation (an άγαλλο iaris) that shall attend the presentment of saints there. The holy soul now enters the divine Shechinah, the chamber of presence of the great king, the habitation of his holiness and glory, the place where his honor dwelleth. ver. 24. Here his glory surrounds it with encircling beams; it is 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 the path of life,) O the satisfying overcoming pleasure of this sight! Now that is to us revealed, or unveiled glory, which was hidden before. Here the glory set in majesty (as the expression is, concerning the glory of the temple, Ezek. 7. 20.) 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 infinite wisdom and love, that have been working from eternity, 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. Alĺ 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 un

*Act: 2. 28. which indeed is the Seventies' reading of the Psalmist's words.