strangers, and unrelated to it: rejected the blandishments of sense; macerated themselves with unwearied studies, for this pleasure; making the ease and health of their bodies, to give place to the content and satisfaction of their minds! But how much intuition hath the advantage, above this way of knowledge, may be seen in these two obvious respects.

Here is no need

First. It is a more facile way of knowing. of a busy search, a tiresome indagation, (the difficulty whereof makes the more slothful, rather trust than try) a chaining together of consequences. The soul hath its clothing (its vestment of light) upon as cheap terms as the lilies theirs; doth neither toil nor spin for it and yet Solomon, in all the glory of his famed wisdom, was not arrayed like it. This knowledge saves the expense of study; is instantaneous, not successive. The soul now sees more, at one view, in a moment, than before in a life's time as a man hath a speedier, and more grateful prospect of a pleasant country, by placing himself in some commodious station, that commands the whole region, than by travelling through it. It is no pains to look upon what offers itself to my eye. Where there is a continued series of consequences, that lie naturally connected, the soul pleasingly observes this continuity; but views the whole frame, the whole length of the line, at once (so far as its limited capacity can extend) and needs not discuss every particle, severally, in this series of truths, and proceed gradatim, from the knowledge of one truth to another; in which case only one, at once, would be present to its view. It sees things that are connected, not because they are so: atque ut homini sedenti ad ripum fluminis, sola aqua presens est quæ ei hoc temporis punctulo observatur; eidem vero homini, totum flumen presens esset, si supra summam aeris regionem erectus, uno aspectu fontem et ostium fluminis posset aspicere: Ita oculo Dei, &c, as a man, conveniently placed in some eminent station, may possibly see, at one view, all the successive parts of a gliding stream: but he that sits by the water's side, not changing his place, sees the same parts, only because they succeed; and these that pass, make way for them that follow, to come under his eye: so doth a learned man describe the unsuccessive knowledge of God; of which the glorified souls way of knowing, is an imitation; as the very words seeing and beholding (which it is so frequently set forth by in scripture) do naturally import. Yet that, as to them, all ratiocination shall be excluded that state, I see no reason to admit; though with God it can have no place. And as he is reckoned to live a pleasanter life, that

Nonnulli tædio investigandæ veritatis, cuilibet opinioni potius ignavi succumbunt; quam in exploranda veritate, pertinaci diligentia, perseverare volunt: there are some men who from the difficulty of investigating truth, indolently fall in with any sentiment proposed to them, rather than persevere in the research with a determined diligence. Min: Felix Oct. 9.

cent! Where there shall neither be lust, nor forbidden fruit; no withholding of desirable knowledge, nor affectation of undesirable! When the pleasure of speculation shall be without the toil; and that maxim he eternally antiquated, that increased knowledge increases sorrow! As to the other notion of it; how can it be less grateful to behold the wisdom that made, and governed the world; that compassed so great designs: and this, no longer in its effects, but in itself? Those works were honorable and glorious, sought of all them that have pleasure in them. What will be the glory of their cause? It would gratify some men's curiosity to behold the unusual motion of some rare automaton; but an ingenious person would, with much more pleasure, pry into the secret springs of that motion; and observe its inward frame and parts, and their dependance, and order to each other. It is comely to behold the exterior economy of a wellgoverned people; when great affairs are, by orderly conduct, brought to happy issues; but to have been at the helm; to have seen the pertinent, proper application of such and such maxims to the incident cases; to have known all the reasons of state; heard debates; observed, with what great sagacity, inconveniencies have been foreseen, and with what diligence prevented: would much more gratify an inquiring genius. When the records of eternity shall be exposed to view; all the counsels and results of that profound wisdom looked into; how will it transport! when it shall be discerned, Lo! thus were the designs laid here; were the apt junctures, and admirable dependencies of things, which when acted upon the stage of the world, seemed so perplexed and cross, so full of mysterious intricacy? If St. Paul were so ravished at those more obscure appearances of divine wisdom, which we find him admiring, (Rom. 11. 33.) O the depths, &c. what satisfaction will it yield, to have a perfect model, of the deep thoughts and counsels of God, presented to open view! How is the happiness of Solomon's servants magnified, that had the privilege continually to stand before him, and hear his wisdom! But this happiness will be proportionably greater, as Solomon's God is greater than he.

Secondly. The glory of his power will add comeliness to the object of this vision. Power duly placed and allayed is lovely. Beauty consists much in a symmetry or proportion of parts. So must there be a concurrence of divine perfections, to compose and make up the beautiful complexion of his face; to give us a right aspect, the true idea of God, and here his power hath a necessary ingrediency. How incoherent, and disagreeing with itself, were the notion of an impotent God? His power xgáros TTS dons gives lively strokes to his glory. It is called glorious power or the power of glory: (Col. 1. 11.) yea, it is simply called glory itself; (Rom. 6. 4.) the apostle tells us Christ was raised from the dead by the glory of the Father, when it is plain he

How

means power. And the same apostle prays on the behalf of the Ephesians, that God would grant them according to the riches of his glory to be strengthened with might, &c. chap. 3. 16. frequently are power and glory ascribed to him in conjunction ? intimating that, as he is powerful, he is glorious. And certainly even this glory, cannot but cast a grateful aspect upon the blessed soul, and be infinitely pleasant to behold. What triumphs doth it now raise in gracious spirits, to behold the exertions of it in his works; to read its descriptions in his word; while as yet he holds back the face of his throne, (Job. 26. 9.) while the countenance of enthroned majesty cannot be seen; when so little a portion is heard of him, and the thunder of his power (ver. 14.) so little understood! The infinitely fainter rays of this power in a creature; power in that unspeakable diminution and abatement; that derived, precarious power, when it is innocently used, is observed with pleasure. Here is power in the throne, power in its chief and highest seat; essential, and self-originated power; the root and fountain, the very element of power; power in its proper situation, in its native place to which it belongs. God hath spoken once, twice have I heard this, that power belongeth unto God. Ps. 62. 11. Power to God it is in the Hebrew. I languishes in a creature, as in an alien subject. If I speak of strength; Lo he is strong in power (saith Job. ch. 26.) it as though he had said "Created power is not worth the speaking of; here is the power that deserves the name, that is so indeed." How satisfying a pleasure will this afford, to contemplate this radical power? this all-creating, all-ruling power, the principle of all action, motion and life, throughout the whole creation? This will be as natural a pleasure, as the child takes in the mother's bosom, and in embracing the womb that bare it. How grateful to behold, whence the vast frame of nature sprang! what stretched out the heavens, established the earth. sustained all things! what turned the mighty wheels of providence, throughout all the successions of times and seasons; chained up devils, restrained the outrages of a tumultuous world, preserved God's little flock! especially, what gave being to the new creation, (The exceeding greatness of power that wrought in them that believed, &c. Eph. 1. 19. 20.) what made hearts love God, embrace a Saviour! what it was that overcame their own, and made them a willing people in that memorable day! Psal. 110. 3. How delightful a contemplation to think, with so enlarged an understanding, of the possible effects of this power; and so far as a creature can range into affinity, to view innumerable creations, in the creative power of God! And yet how pleasant to think, not only of the extents, but of the restraints of this power; and how, when none could limit, it became ordinate, and did limit itself; that, since it could do so much, it did no more; turned from premature revenge, that had abortived the womb of love,

and cut off all the hopes of this blessed eternity that is now attained! Posse et nolle, nobile, to possess power and to forbear its exercise is noble. This also speaks the greatness of power: let the power of my Lord be great, according as thou hast spoken, the Lord is gracious, long-suffering, &c. Numb. 14. 17, 18. This was his mightiest power, whereby he overcame himself: Fortior est qui se, &c. he is stronger who governs himself, &c.

Thirdly. And what do we think of the ravishing aspects of his love! when it shall, now, be open-faced, and have laid . aside its vail! when his amiable smiles shall be checkered with no intermingled frowns; the light of that pleasing countenance be obscured by no intervening cloud! when goodness, which is love issuing into benefaction, or doing good: grace, which adds freeness unto goodness; mercy, which is grace towards the miserable; shall conspire in their distinct, and variegated appearances to set off each other, and enhance the pleasure of the admiring soul! when the wonted doubts shall all cease, and the difficulty vanish, of reconciling (once necessary) fatherly severity with love! when the full sense, shall be unfolded to the life, of that description of the divine nature, "God is love :" and the soul be no longer put to read the love of God in his name (as Moses was when the sight of his face could not yet be obtained;) shall not need to spell it by letters and syllables; but behold it in his very nature itself, and see how ultimately essential it is to the divine Being! how glorious will this appearance of God be, (we now, hear something of the glory of his grace Eph. 1. 6.) and how satisfying the tuition of that glory! Now is the proper season for the full exercise and discovery of love. This day hath been long expected, and lo, now it is dawned upon the awakening soul; it is now called forth; its senses unbound; all its powers inspirited, on purpose, for love-visions and enjoyments; it is now to take its fill of loves. The apostle's extatical prayer is now answered to the highest degree possible with respect to such a one. Eph. 3. 16. 17. 18. 19. He is now, according to the riches of divine glory, strengthened with might, by the Spirit, in the inner man-to comprehend with all saints, what is the breadth, and length, and depth, and height; to know that love that passeth knowledge &c. He shall now no longer stand amazed, spending his guesses, what manner of love this should be; and expecting fuller discoveries, further effects of it, that did not yet appear: but sees the utmost, all that his soul can bear, or wish to see. He hath now traced home the rivulets to their fountain, the beams to the very sun of love. He hath got the prospect, at last, in that heart, where the great thoughts of love were lodged from everlasting; where all its counsels and designs were formed. He sees what made God become a man ; what clothed a Deity with human flesh; what made eternity become the birth of time (when come to its parturient fulness;

Gal. 4.4.) what moved the heart of the Son of God to pitch his tabernacle among men ; what engaged him to the enterprize of redeeming sinners; what moved him so earnestly to contest with a perishing world, led him at last to the cross, made him content to become a sacrifice to God, a spectacle to angels and men, in a bitter reproachful death, inflicted by the sacrilegious hands of those whom he was all this while designing to save. The amazed soul now sees into the bottom of this design; understands why itself was not made a prey to divine revenge: whence it was, that it perished not in its enmity against God; that he was not provoked by the obstinacy of its disobedience, and malice of its unbelief, beyond the possibility of an atonement; why he so long suffered its injurious neglects of him, and unkind repulses of a merciful Saviour; and persuaded, till at last he overcame, made the averse heart yield, the careless disaffected soul cry out, "Where is my God?" Now a Christ or I perish! All this is now resolved into love and the adoring soul sees how well the effects agree to their cause, and are owned by it. Nothing but heaven itself that gives the sense, can give the notion of this pleasure.

Fourthly. Nor will the glory of holiness be less resplendent; that great attribute which even in a remote descent from its original, is frequently mentioned with the adjunct of beauties. Psal. 110. 3. &c. What loveliness will those beauties add to this blessed face! Not here to insist (which is besides my purpose) upon the various notions of holiness: real holiness Scripture states in purity, (2. Cor. 7. 1.) an alienation from sin: it is set in opposition to all filthiness, to all moral impurity; and in that notion it best agrees to God; and comprehends his righteousness and veracity, and indeed, whatever we can conceive in him, under the notion of a moral excellency. This may therefore be styled a transcendental attribute, that as it were runs through the rest, and casts a glory upon every one; it is an attribute of attributes. Those are fit predications, holy power, holy truth, holy love, &c. And so it is the very lustre, and glory of his other perfections; he is glorious in holiness. Exod. 15. 11. Hence in matters of greatest moment, he is sometimes, brought in swearing by his holiness, Psal. 89. 35. Amos. 14. (which he is not wont to do by any one single attribute,) as though it was an adæquatior conceptus, a fuller expression of himself, than any of the rest.

What is of so great an account with him, will not be of least account with his holy ones, when they appear in his glorious presence. Their own holiness is a conformity to his; the likeness of it. And as their beholding it, forms them into that likeness; so that likeness makes them capable of beholding it with pleasure. Divine holiness doth now, more ravish than affright. This hath been the language of sinful dust. Who can stand before this holy God? (1. Sam. 6.) when holiness hath appeared

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