you. There is, no doubt, a proportionable difference between the impressions of present faith, and future vision with holy souls. Now, not seeing, yet believing, they rejoice, with joy unspeakable. Their present joy cannot be spoken; their future then cannot be thought! Experience daily tells us; how greatly, sensible, present objects have the advantage upon us, beyond those that are spiritual and distant, though infinitely more excellent and important. When the tables are turned, the now sensible things disappear; a new scene of things invisible and eternal, is immediately presented to our view; when the excellency of the objects, the disposedness of the subjects, the nature of the act, shall all multiply the advantages, on this part, how affective will this vision be, beyond what we have ever found the faint apprehensions of our so much disadvantaged faith to amount to; a kind message from an indulgent father, to his far-distant son, informing of his welfare, and yet continuing love, will much affect; but the sight of his father's face, will even transport, and overcome him with joy.

But further consider this intuition a little more particularly and absolutely in itself. So, you may take this somewhat distincter account of it, in some few particulars, corresponding to those, by which the object (the glory to be beheld,) was lately characterized. It will be a vigorous, efficacious, intuition; as that which it beholds is the most excellent, even the divine, glory. Such an object cannot be beheld, but with an eye full of lively vigor; a sparkling, a radiant eye: a weak eye would be struck blind, would fail, and be closed up at the first glance. We must suppose, then, this vision to be accompanied with the highest vitality, the strongest energy, a mighty plenitude of spirit and power no less than the divine: nothing but the divine power can sufficiently fortify the soul to behold divine glory. When the apostle speaks only of his desire of glory, he that hath wrought us to this selfsame thing (saith he) is God, he that hath moulded us, suitably framed us (as the word signifieth) for this thing, is God: it is the work of a Deity to make a soul desire glory: certainly then, it is his work to give the power of beholding it. And by how much the more of power, so much the more of pleasure in this vision. Weak sight would afford but languid joy but when the whole soul, animated with divine power and life, shall seat itself in the eye; when it shall be as it were, all eye, (as one said of God, whom now it perfectly imitates) and be wholly intent upon vision; apply itself thereto with all its might, as its only business; (S. Hieronym;) what satisfying joys doth it now taste! renewed by every repeated view! how doth it now, as it were, prey upon glory; as the eye of the eagle upon the beams of the sun! We meet with the expression of aures bibula; thirsty ears; here will be oculi bibuli, thirsty eyes: a soul ready to drink in glory at the eye. If vision be by

intromission, what attractive eyes are here, drawing in glory, feeding upon glory? If by extramission, what piercing darting eyes, sending forth the soul at every look to embrace the glorious object.

There is great power that now attends realizing thoughts of God whether it appear in the consequent working of the soul directly towards God; or by way of reflection upon itself. If directly towards God; how mightily is he admired! "Who is a God like unto thee?" If by reflection upon our own sin, and vileness; how deeply doth it humble!" Now mine eye seeth thee, therefore I abhor myself-Woe is me, I am undone,-Mine eyes have seen the Lord of glory." If by way of reflection, upon our interest in him, or relation to him; how mightily doth it support and comfort! "I will look to the Lord--my God will hear me." Mic. 7. 7. How full of rich sense is that scripture, They looked to him and were lightened! Psal. 34. 5. One look clothed them with light, cast a glory upon their souls, filled them with life and joy; it was but a thought, the cast of an eye, and they were as full as hearts could hold. Oh the power then of these heavenly visions! when we dwell in the views of that transforming glory!-This will be a comprehensive intuition; as its object is entire glory. I mean comparatively, not absolutely comprehensive. More of the divine glory will be comprehended, unspeakably, than before. It is called, we know by the schoolmen, the knowledge of comprehensors, in contradiction to that of viators. We shall better be able to discern the divine excellencies together; have much more adequate conceptions; a fuller, and more complete notion of God: we shall see him as he is. It is too much observable, how in our present state, we are prejudiced by our partial conceptions of him; and what an inequality they cause in the temper of our spirits. For wicked men, the very notion they have of God, proves fatal to their souls, or is of a most destructive tendency; because they comprehend not together what God hath revealed of himself. Most usually, they confine those few thoughts of God they have, only to his mercy; and that exclusively, as to his holiness and justice; hence their vain and mad presumption. The notion of an unholy (or a not-holy, and not-just) God, what wickedness would it not induce?"Thou thoughtest I was altogether such a one as thyself:" a God after their own hearts; then the reins. are let loose. More rarely, when the conscience of guilt hath arrested the self-condemned wretch, God is thought of, under no other notion, than of an irreconcilable enemy and avenger; as one thirsting after the blood of souls, and that will admit of no atonement. So without all pretence, and so flatly contrary to all his discoveries of himself, do men dare to affix to him black and horrid characters, forged only out of the radicated and inveterate hatred of their own hearts against him, (that never take

up good thoughts of any one :) only because they have no mind to acquaint themselves with him; and that they may have some colour for their affected distance and so, perhaps, never return; but perish under a horrid wilful despair. And even the people of God themselves are too apt sometimes, so wholly to fix their eye upon love and grace, that they grow into an unbecoming, uncreaturely familiarity; while the thoughts of infinite majesty, adorable greatness and glory are asleep. Sometimes possibly, they apprehend vindictive justice, the indignation and jealousy of God against sin, (precluding meanwhile, the consideration of his indulgent compassions towards truly humble and penitent souls) to that degree of affrightment and dread, that they grow into an unchildlike strangeness towards him, and take little pleasure in drawing nigh to him. But when, now our eye shall take in the discovery of divine glory equally; how sweet and satisfying a pleasure will arise from that grateful mixture of reverent love, humble joy, modest confidence, meek courage, a prostrate magnanimity, a triumphant veneration; a soul shrinking before the divine glory into nothing, yet not contenting itself with any less enjoyment, than of him, who is all in all!

There is nothing here in this complexion, or temper of soul, but hath its warrant, in the various aspect of the face of God comprehensively beheld; nothing but what is (even by its suitableness) highly grateful, and pleasing. It will be fixed, steady intuition, as its object is permanent glory. The vision of God can neither infer, nor admit weariness. The eye cannot divert; its act is eternally delectable, and affords an unvariable, undecaying pleasure. Sensual delights soon end in loathing; quickly bring a glutting surfeit; and degenerate into torments, when they are continued and unintermittent. A philosopher in an epistle which he writes to a friend, from the court of Dionysius, where he was forcibly detained, thus bemoans himself, Kaxodaiμονῶμεν, ὦ ̓Αντισθενές, * μετρίως, &c. " We are unhappy, O Antisthenes, beyond measure; and how can we but be unhappy, that are burdened by the tyrant every day with sumptuous feasts, plentiful compotations, precious ointments, gorgeous apparel? and I knew as soon as I came into this island and city, how unhappy my life would be." Socratico rum. Epis. 9. This is the nature and common condition of even the most pleasing sensible objects; they first tempt, then please a little, then disappoint, and lastly vex. The eye that beholds them, blasts them quickly, rifles and deflowers their glory; and views them with no more delight at first, than disdain afterwards. Creature-enjoyments have a bottom, are soon drained and drawn dry; hence there must be fre

*Proba istas, quæ voluptates vocantur, ubi modum transcenderint, pænas esse: prove by experience that what are called pleasures when they exceed proper bounds become pains. Sen. Ep. 83.

quent diversions; other pleasures must be sought out; and are chosen, not because they are better, but because they are new.

This demonstrates the emptiness, and vanity of the creature. Affection of variety only proceeds from sense of want; and is a confession, upon trial, that there is not in such an enjoyment what was expected. Proportionably, in the state of glory, a constant indeficient fulness, renders the blessed soul undesirous of any change. There is no need of varieties, of diversions: what did once please, can never cease to do so. This glory cannot fade or lose any thing of its attractive power. The faculty cannot languish, or lose the disposition, by which it is contempered and made proportionable thereto. Hence no weariness can ensue. What a soul in which the love of God is perfected grow weary of beholding him! The sun will sooner grow weary of shining; the touched needle of turning itself to its wonted point; every thing will sooner grow weary of its centre; and the most fundamental laws of nature be sooner antiquated and made void for ever. The eye of the fool, Solomon tells us, is in the ends of the earth; (Prov. 17. 24.) His only, is a rolling wandering eye, that knows not where to fix. Wisdom guides, and fixes the eye of the holy soul; determines it unto God only: I will bless the Lord, who hath given me counsel, my reins also instruct me,-I have set the Lord always before me. Psal. 16. 7. 8. Surely heaven will not render it less capable of dijudication; of passing a right judgment of the excellency and worth of things. And here, a rational judgment will find no want; and irrational will find no place. Therefore, as permanent glory will certainly infer a perpetual vision; perpetuated vision will as certainly perpetuate the soul's satisfaction, and blessedness.-It will be a possessive intuition as it is an appropriate glory which it pitches upon. It will be the language of every look, "This glory is mine." The soul looks not upon it shyly, as if it had nothing to do with it; or with slight and careless glances: but the very posture of its eye, speaks its interest, and proclaims the pretentions it hath to this glory. With how different an aspect, doth a stranger passing by, and the owner, look upon the same house, the same lands; A man's eye lays his claim for him, and avows his right. A grateful object that one can say is his own, he arrests it with his eye; so do saints with appropriative looks behold their God, and the divine glory. Even with such an eye as he was wont to behold them; To this man will I look, &c. (Isa. 66. 1. 2.) that is, as the place of my rest, mentioned before; he designs him with his eye. Which is the import of that expression, The Lord knows who are his; (2. Tim. 2. 19.) his eye marks them out; owns them as his own; as concerning others, whom he disowns, the phrase is, I know you not. And how vastly different is such an intuition, from that, when I look upon a thing, with a hungry, lingering eye, which I must never

enjoy or never expect to be the better for? This vision is fruitive, unites the soul with the blessed object which kind of sight is meant, when actual blessedness, is so often expressed by seeing God. We see then what vision, the sight of God's face contributes to the satisfaction of blessed souls.

CHAPTER VII.

Having considered in the preceding chapters, what vision contributes to satisfaction in reference to the object and the act of vision, we come now to inquire Secondly, Wherein assimilation (the likeness or glory of God impressed) contributes unto satisfaction: where is particularly propounded to be shewn. 1, What pleasure it involves. 2. What it disposes to. (1) What it involves in the esse, being of it. (2) What in the cognosci, knowledge of it. The pleasure of being like God discovered, shewing concerning the image of God [1] Generally, that it is the sonl's health and soundness restored; that it is a vital, an intimate, a connatural, a perfect image.

Our next business, is to discover,

Secondly. What assimilation, or the impressed likeness of God, may further add to this satisfied state; or, what satisfying pleasure the blessed souls find in this, that it is like God. And here we are distinctly to inquire into-the pleasure which such an assimilation to God involves in itself, and—that which it tends to or disposes.

1. The pleasure it involves in itself; or, which is taken in it abstractly considered; which we may more particularly unfold by shewing-the pleasure involved, in being like God: and-in knowing or reflecting upon the same: the esse and the cognosci of this assimilation.

(1.) The pleasure in being like God; which may be discovered both by a general consideration hereof, and by instancing in some particulars, wherein blessed souls shall be like him.

[1] It is obvious to suppose an inexpressible pleasure, in the very feeling, the inward sensation, the holy soul will have of that happy frame in general, whereinto it is now brought; that joyful harmony, that entire rectitude it finds within itself. You may as soon separate light from a sun-beam, as pleasure from such a state. This likeness or conformity to God is an suxgaría a perfect temperament; an athletic healthiness; a strong sound constitution of soul. Do but imagine, what it is to a man's body, after a wasting sickness, to find himself well. Frame a notion of the pleasure of health and soundness, when, both, all the parts and members of the body are in their proper places and