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armed with terrors, guarded with flames, and the divine majesty been represented as a consuming fire. Such apprehensions sin and guilt naturally beget: the sinners of Sion were afraid. But so far as the new man is put on, created after God, and they, who were darkness, are made light in the Lord, he is not under any notion more acceptable to them, than as he is the holy one. They love his law, because holy; and love each other, because holy; and hate themselves, because they are no more so. Holiness hath still a pleasing aspect when they find it in an ordinance, meet it in a sabbath: every glimpse of it is lovely. But with what triumphs hath the holiness of God himself been celebrated even by saints on earth? Who is a God like unto thee, glorious in holiness! There is none holy as the Lord, for there is none besides thee. Sing unto the Lord, all ye saints of his, and give thanks at the remembrance of his holiness. Exod. 15. 11. 1. Sam. 2. 2. Psal. 30. 4.-97. 12. What thoughts will they have of it, when their eyes can behold that glory; when they immediately look on the archetypal holiness, of which their own is but the image; and can view that glorious pattern, they were so long in framing to? How joyfully will they then fall in with the rest of the heavenly host; and join in the same adoration and praise, in the same acclamation, and triumphant Holy, holy, holy, Lord God of Sabaoth! How unconceivable is the pleasure of this sight; when the aurò xahov, the first pulchritude, the original beauty offers itself to view! Holiness is intellectual beauty: divine holiness is the most perfect and the measure of all other and what is the pleasure and satisfaction, of which we speak, but the perfection and rest of love? Now love, as love, respects and connotes, a pulchritude in its object. Max. Tyr. dissert. 11. And then the most perfect pulchritude, the ineffable, and immortal pulchritude, that cannot be declared by words, or seen with eyes, (they are a heathen's expressions concerning it,) how can it but perfectly, and eternally please and satisfy? Ibid.

And we are told by the great Pagan theologue, in what state we can have the felicity of that spectacle. Not in our present

* Si ergo pulchritudo divina nondum visa, sed solum credita et sperata, tantum ignem desiderii excitat: Quid faciet cum, remote velo, ut est in se, conspicitur? Omnino id faciet ut torrente voluptatis illius inebriati, neque velimus, neque possimus, vel ad punctum temporis, oculos ab ea divertere : it then the divine beauty, while not as yet seen, but only believed and hoped; for, excites such a flame of desire after it, what will be its effect, when the vail being drawn aside, it shall be immediately and distinctly perceived? Certainly it will affect us with such an intoxication of delight, that we shall neither be willing nor able, even for a single moment, to divert our attention from it. Bellarmine on the ascent of the mind to God.

+ Plato in Phædo passim. (Though he there speaks these things as the memoirs of his supposed pre-existent soul.)

state; when we have, indeed, but obscure representations, of such things as are, with souls of highest excellency: But when we are associated to the sudaípov xog blessed quire: when we are delivered from the body, (which we now carry about, i5gés gómov, as the oyster doth its shell. When we are no longer sensible of the evils of time. When we wholly apply ourselves to that blessed vision; are admitted to the beholding of the simple permanent sights; and behold them, being ourselves pure, in the pure light : then have we the view of the ἐν αὐγῇ καθαρά, καθαροί ὄντες, κάλλος λαμπρόν, bright shining pulchritude, &c.

[2.] It is an entire or united glory. We have something of the divine glory shining, now upon us: but the many interpositions cause a various refraction of its light. We have but its dispersed rays, its scattered, dishevelled beams: we shall then have it perfect and full. It is the eternal glory we are hereafter to behold. Eternity (as the notion of it is wont to be stated) is a . duration that excludes both succession, and end. And if it be an unsuccessive duration, (though it is more difficult to apprehend how the being or enjoyments of a creature can come under that mensuration, or how there can be any such) the glory presented to the view of a blessed soul, cannot be presented by parcels, but at once. Eternitas est interminabilis vitæ tota simul et perfecta possessio: eternity is the boundless, simultaneous, perfect possession of life. Boeth. In our temporary state, while we are under the measure of time, we are not capable of the fulness of blessedness, or misery; for time exists not all together, but by parts. And indeed we can neither enjoy, nor suffer more, at once, than can be compassed within one moment; for no more exists together. But our relation to eternity (according to this notion of it) will render the same invariable appearance of glory, always presentaneous to us, in the entire fulness of it. We read indeed (1 Thes. 3. 10.) of certain sghara isews, afterings of faith (as it may be significantly enough rendered, let but the novelty of the expression be pardoned), things lacking we read it but there will be here no seguara digns, afterings of glory. What is perfect admits no increase; it is already full and, why should not a full glory satisfy? There is here no expectation of (greater) future, to abate the pleasure of present discoveries. Why therefore shall not this satisfaction be conceived full and perfect? It must be the fulness of joy.

[3.] It is permanent glory; a never fading, unwithering glory, (aplagsov dμágavrov. 1 Pet. 1. 4.) glory that will never be sullied, or obscured, never be in a declination. This blesed face never grows old; never any wrinkle hath place in it. It is the eternal glory, 2 Cor. 4. 17. 2 Tim. 2. 10. 1 Pet. 5. 10. (in the other part of the notion of eternity), as it imports an endless duration, neither subject to decay, in itself, nor to injury, or impairment from without. As stable as the divine Being; Thy God, thy

glory; the Lord thy everlasting light; Isa. 60. 19. If that have a true sense with respect to any of the church militant on earth, it must needs have a more full sense, in reference to it triumphing in heaven. As, therefore, full entire glory affords fulness of joy; permanent, everlasting glory affords pleasures for evermore. Psal. 16. 11.

[4.] An appropriate glory, even to them it is so a glory wherein they are really interested. It is the glory of their God, and their happiness is designed to them from it. They are not unconcerned in it, as the glory of God. It cannot but be grateful to them to behold the shining glory of their God; whom they feared and served before while they could have no such sight of him. That glory of his was once under a cloud, concealed from the world, wrapt up in obscurity: it now breaks the cloud and justifies the fear and reverence of his faithful and loyal servants, against atheistical rebels, that feared him not. It is infinitely pleasing to see him now so glorious, whom they thought to have a glory beyond all their conceptions before; while others would not think so of him, but judged it safe to slight, and set him at nought. Subjects share in their prince's glory, children in their father's. But besides that collateral interest, that interest by reflection, they have a more direct interest in this glory. A true and real right: upon a manifold title, the father's gift, son's purchase, Holy Ghost's obsignation, and earnest; the promises, tender; their faith's acceptance; their fore-runner's prepossession; yea, it is their inherritance; (Rom. 8. 17.) they are children, and therefore heirs, heirs of God, and joint-heirs with Christ, to the same glory with him, (ch. 15. 7.) They are, by him, received to the glory of God, called to his kingdom and glory. 1. Thes. 2. 12. Will it not contribute exceedingly to their satisfaction, when they shall look upon this glory, not as unconcerned spectators, but as interested persons? This is my happiness, to behold and enjoy this blessed God; What a rapturous expression is that, God our own God shall bless us; and that, Thy God thy glory! (Psal. 67. 6.) Upon interest in God, follows their interest in his glory and blessedness which is so much the dearer, and more valuable, as it is theirs their glory from their God. They shall be blessed by God, their own God; drink waters out of their own well. How endearing a thing is propriety? Another man's son is ingenious, comely, personable, this may be a matter of envy; but mine own is so, this is a joy. I read in the life of a devout nobleman of France, (Monsieur de Renti,) that receiving a letter from a friend, in which were inserted these words, Deus meus, et omnia: my God, and my all; he thus returns back to him, "I know not what your intent was, to put into your letter these words, Deus meus, et omnia: My God, and my all; only you invite me thereby to return the same to you, and to all creatures;

My God, and my all; my God, and my all; my God, and my all; If perhaps you take this for your motto, and use it to express how full your heart is of it; think you it possible, I should be silent upon such an invitation, and not express my sense thereof? Likewise, be it known unto you therefore, that he is my God, and my all; and if you doubt of it, I shall speak it a hundred times over. I shall add no more; for any thing else is superfluous, to him that is truly penetrated with my God, and my all: I leave you therefore in this happy state of jubilation; and conjure you, to beg for me, of God, the solid sense of these words," and do we think, My God, and my all; or my God and my Glory, will have lost its emphasis in heaven? or that it will be less significant among awaked souls? These things concur then, concerning the object: it is most excellent, even divine, entire, permanent, and theirs: how can it but satisfy!

CHAPTER VI.

What the vision of God's face contributes to the soul's satisfaction estimated (2.) From the consideration of the act of vision itself. Wherein this pleasure surpasses that of sense. A comparison pursued more at large. [1] Between this intuition and discourse. [2] Between it and faith. This intuition more absolutely considered: Its characters, and what they contribute to the satisfaction of the blessed soul: That it is (namely) efficacious, comprehensive, fixed, appropriative.

(2) The act of vision or intuition itself. How great the pleasure will be that accrues to the blessed from this sight of God's face, is very much also to be estimated from the nature of the act, as well as the excellency of the object. Inasmuch as every vital act is pleasant, the most perfect act of the noblest faculty of the soul, must needs be attended with highest pleasure. It is a pleasure that most nearly intimates divine pleasure. And every thing is more perfect, as it more nearly approaches divine perfections.* Intellectual pleasure is as much nobler than that of sense, as an immortal spirit is more noble than a clod of earth. The pleasure of sense is drossy, feculent, the pleasure of the mind refined and pure; that, is faint and languid, this, lively and vigorous; that, scant and limited, this, ample and enlarged; that, temporary and fading, this durable and permanent; that,

*Res sunt perfectiores vel imperfectiores prout à summa perfectione magis vel minimè abscedunt. All things are more or less perfect in proportion as they more or less nearly approach to the supreme perfection.

flashy, superficial, this, solid and intense; that, raving and distracted, this, calm and composed. Whence even that great reputed sensualist, Epicurus himself, professedly disclaims or is represented as disclaiming, the conceit of placing happiness in sensual delights.

And as the pleasure of intellection excels all the pleasure of sense; so doth the pleasure of intuition, excel all other intellectual pleasure. Let us to this purpose, but consider, generally, this way of knowing things, and compare it with those two other ways, by-discourse and by faith.

[1] By discourse. I mean (that I be not mistaken by the vulgar reader) the discourse of the mind or ratiocination; that way of attaining the knowledge of things, by comparing one thing with another, considering their mutual relations, connexions, dependencies; and so arguing out, what was more doubtful and obscure, from what was more known and evident. To the altogether unlearned it will hardly be conceivable; and to the learned it need not be told how high a gratification this employment of his reason naturally yields to the mind of a man ; when the harmonious contexture of truths with truths; the apt coincidence, the secret links and junctures of coherrent notions, are clearly discerned; when effects are traced up to their causes; properties lodged in their native subjects; things sifted to their principles. What a pleasure is it, when a man shall apprehend himself regularly led on (though but by a slender thread of discourse) through the labyrinths of nature; when still new discoveries are successfully made, every further inquiry ending in a further prospect, and every new scene of things entertaining the mind with a fresh delight! How many have suffered a voluntary banishment from the world, as if they were wholly

*Pet. Molin. de cognitione Dei. See Culverwel of the light of nature, speaking (as I remember) to this purpose, c. 17. Quocirca et cum universe voluptatem beatæ vitæ esse finem dicimus; longe profecto absumus, ut eas voluptates, quæ sunt virorum luxu diffluentium, aut aliorum etiam, quatenus spectantur in ipsa motione, actioneve fruendi: qua nimirum sensus jucunde dulciterque afficitur, intelligamus; veluti quidam rem ignorantes, aut a nobis dissentientes, aut alioquin adversum nos male affecti, interpretantur; sed illud duntaxat (ut res iterum dicatur) intelligimus: non dolere corpore; animo non perturbari; wherefore while we say in general, that pleasure is the end of a well spent life, we are very far from meaning that pleasure which is enjoyed only by persons of luxurious and dissolute habits, or by others only so long as they are in the very act or instant of gratification-a pleasure which consists in the voluptuous emotion of the senses; (though this is the idea which some, whether from ignorance, party spirit or ill-will, give our system) but we mean as has been said before, the freedom of the body from pain and the mind from perturbation. Gassend: Syntag. Philos Epicur: See his epistle to Manoceus in D. Laert.

*Felix qui potuit rerum cognoscere causas: happy the man who can trace the effects of things to their causes.

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