ous life. To be particularly prescribed to in things | soever defiles, doth also disturb; nor do any but pure plea- 3. Love. This is an eminent part of the image or like- 5. Liberty, another part of the Divine likeness, wherein we are to imitate God, cannot but be an unspeakable, satisfaction. Supposing such a state of the notion of liberty as may render it really a perfection; which otherwise it would be a wickedness to impute to God, and an impossibility to partake from him. I here speak of the moral liberty of a saint, as such; not of the natural liberty of a man, as a man: and of the liberty consummate of saints in glory; not of the inchoate, imperfect liberty of 4. Purity. Herein also must the blessed soul resemble saints on earth. And therefore the intricate controversies God, and delight itself. Every one that hath this hope, about the liberty of the human will lie out of our way, (viz. of being hereafter like God, and seeing him as he is,) and need not give us any trouble. 'Tis out of question purifieth himself as he is pure. A God-like purity is in- that this liberty consists not (whatever may be said of any timately connected with the expectation of future blessed-other) in an equal propension to good or evil; nor in the ness, much more with the fruition. "Blessed are the pure will's independency on the practical understanding; nor in heart;" besides the reason there annexed, "for they shall in a various uncertain mutability, or inconstancy; nor is it see God" (which is to be considered under the other head, such as is opposed to all necessity; 'tis not a liberty from the pleasure under which this likeness disposes;) that pro- the government of God, nor from a determination to the position carries its own reason in itself. It is an incom- simply best and most eligible objects. But it is a liberty parable pleasure that purity carries in its own nature; as from the servitude of sin, from the seduction of a missin hath in its very nature, besides its consequent guilt guided judgment, and the allurement of any insnaring and sorrow, trouble and torment beyond expression. What- forbidden object; consisting in an abounded amplitude 1 Dr. Hammond's Sermon of Christ's easy yoke. P Whose doctrine, as to this matter of pleasure, is not so much to be blamed q Psal. cxix. 140. s Prov. xv. 26. r Job ix. Which is a no more desirable state than that which. I remember, the historian tells us was the condition of the Armenians; who having cast off the govemment that was over them, became Incerti, solutique, et magis sine Domino quam in lile tate. Tacit. Ann. 1. 2. and enlargedness of soul towards God, and indetermination | not in respect of place or local nearness, but likeness and to any inferior good: resulting" from an entire subjection to the Divine will, a submission to the order of God, and steady adherence to him. And unto which the many descriptions and elogies agree most indisputably, which from sundry authors are congested together by Gibieuf, in that ingenious tractate of liberty. As that, He is free that lives as he will (from Cicero, insisted on by S. Aug. de Civit. Dei, lib. 14. c. 25.)-i. e. who neither wishes any thing, nor fears any thing; who in all things acquiesces in the will of God; who minds nothing but his own things, and accounts nothing his own but God; who favours nothing but God; who is moved only by the will of God. Again; He is free, that cannot be hindered, being willing, nor forced, being unwilling (from Epictetus)-i. e. who hath always his will; as having perfectly subjected it to the will of God, as the same author explains himself. Again; He is free that is master of himself (from the Civilians) i. e. (as that liberty respects the spirit of a man) that hath a mind independent on any thing foreign and alien to himself. That only follows God (from Philo Judæus ;) That lives according to his own reason (from Aristotle:) with many more of like import; that alone does fully and perfectly suit that state of liberty the blessed soul shall hereafter eternally enjoy; as that author often acknowledges. This is the glorious liberty of the children of God; the liberty wherewith the Son makes free. Liberty indeed, measured and regulated by the royal law of liberty, and which is perfected only in a perfect conformity thereto. There is a most servile liberty, a being "free from righteousness, which under that specious name and show, enslaves a man to corruption: and there is as free a service, by which a man is still the more free, by how much the more he serves, and is subject to his superior's will, and governing influences; and by how much the less possible it is he should swerve therefrom. The nearest approaches therefore of the soul to God; its most intimate union with him, and entire subjection to him in its glorified state, makes its liberty consummate. Now is its deliverance complete, its bands are fallen off; 'tis perfectly disentangled from all the snares of death, in which it was formerly held; 'tis under no restraints, oppressed by no weights, held down by no clogs; it hath free exercise of all its powers; hath every faculty and affection at command. How unconceivable a pleasure is this! With what delight doth the poor prisoner entertain himself, when his manacles and fetters are knocked off! when he is enlarged from his loathsome dungeon, and the house of his bondage; breathes in a free air; can dispose of himself, and walk at liberty whither he will! The bird escaped from his cage, or freed from his line and stone, that resisted its vain and too feeble strugglings before; how pleasantly doth it range! with what joy doth it clap its wings, and take its flight! A faint emblem of the joy, wherewith that pleasant cheerful note shall one day be sung and chanted forth. Our soul is escaped, as a bird out of the snare of the fowler; the snare is broken and we are escaped. There is now no place for such a complaint, I would, but I cannot; I would turn my thoughts to glorious objects, but I cannot. The blessed soul feels itself free from all confinement: nothing resists its will, as its will doth never resist the will of God. It knows no limits, no restraints; is not tied up to this or that particular good; but expatiates freely in the immense, universal, all-comprehending goodness of God himself. And this liberty is the perfect image and likeness of the liberty of God, especially in its consummate state. In is progress towards it, it increases as the soul draws nearer to God: which nearer approach is u Libertas nostra non est subjectio ad Deum formaliter, sed amplitudo consequens eam. Gibieuf. De libert. Dei et creature, lib. 1. c. 32. x Quam invexere sibi, adjuvant servitutem. Et sunt, quodammodo, propria Libertate captivi. Boeth. ex Gib. Nectit qua valeat trahi catenam. Sen. Trag. y Rom. vi. 20. z 2 Peter ii á Liberior quo divinæ gratiæ subjectior. Primum Liberum arbitrium, quod homini datum est, quando primum creatus est rectus, potuit non peccare; sed potuit et peccare. Iloc autem novissimum eo potentius erit, quo peccare non potuit. Aug. de Civitat. Dei, lib. 22. c. 30. b Libertas nostra inhæret divinæ, ut exemplari, et in perpetua ejus imitatione versatur, sive ortum, sive progressum, sive consummationem ejus intuearis. Libertas nostra, in ortu, est capacitas Dei. In progressu, libertas res est longe clarior: progressus enin attenditur penes accessum hominis ad Deum; qui quidem non locali propinquitate, sed imitatione et assimilatione constat, et ea utique imitatione, et assimilatione secundum quam, sicut Deus est sublimis, et excelsus scipso; ita homo est sublimis, et excelsus Deo, et altitudo cjus Deus conformity to him; in respect whereof, as God is most Hence it is made a piece of deformity, of likeness to God, by another who tells his friend, It is a high and great thing which thou desirest, and even bordering upon a Deity: not to be moved. Yea, so hath this doctrine been insisted on by them, that (while cther Divine perfections have been less understood) it hath occasioned the Stoical assertion of fatality to be introduced on the one hand, and the Epicurean negation of providence on the other; lest any thing should be admitted that might seem repugnant to the tranquillity of their numina. But we know that our God doth whatsoever pleaseth him, both in heaven and earth; and that he doth all according to the wise counsel of his holy will; freely, not fatally, upon the eternal provision and foresight of all circumstances and events; so that nothing can occur that is new to him, nothing that he knows not how to improve to good; or that can therefore infer any alteration of his counsels, or occasion to him the least perturbation or disquiet in reference to them. Holy souls begin herein to imitate him, as soon as they first give themselves up to his wise and gracious conduct. 'Tis enough that he is wise for himself and them. Their hearts safely trust in him. They commit themselves with unsolicitous confidence to his guidance; knowing he cannot himself be misled, and that he will not mislead them: as Abraham followed him, not knowing whither he went. And thus, by faith, they enter into his rest. They do now in their present state only enter into it, or hover about the borders: their future assimilation to God in this, gives them a stated settlement of spirit in this rest. They before did owe their tranquillity to their faith; now to their actual fruition. Their former acquiescency, and sedate temper, est, ut inquit D. Augustinus. Consummatio denique libertatis est, cum homo in Deum, felicissimo gloris celestis statu transformatur; et Deus omnia ille esse incipit. Qui quidem postremus status, eo differt a priore;-quippe homo tum non modo inalligatus est creaturis, sed nec circa illas negotiatur, etiam referendo in finem-nec in creaturis se infundit, nec per illas procedit. ut faciebat cum esset viator: sed in solo Deo, et conquiescit et effundit se placidissime, et motus cjus, cum sit ad presentissimum et conjunctissimum bonum, similior est quieti quam motui. Gib. 1 2. c. 14. c Omnes turbula tempestates quæ procul a Deorum cœlestium tranquillitate exulant, &c. Apuleius de Deo Socratis. d-Ἐν ποτερά των φορέων τούτων τον θεον τακτέον, άρα ουκ εν πασιμωτερα και εδραιθυτερα, και απηλλαγμένη του ρεύματος τούτου, &c. Max. Tyr. disser. 1. e Quod desideras autem magnum, summum est. Deoque vicinum; non concuti. Sen. de tranquil. Animi. was hence, that they believed God would deal well with 1. Absolute. How pleasing a spectacle will this be, them at last; their present, for that he hath done so. Those when the glorified soul shall now intentively behold its own words have now their fullest sense, (both as to the rest glorious frame! when it shall dwell in the contemplation itself which they mention, and the season of it,) Return of itself! view itself round on every part, turn its eye from to thy rest, O my soul, for the Lord hath dealt bountifully glory to glory, from beauty to beauty, from one excellency with thee. The occasions of trouble, and a passive temper to another; and trace over the whole draught of this image, of spirit, are ceased together. There is now no fear with- this so exquisite piece of divine workmanship, drawn out out, nor terror within. The rage of the world is now al- in its full perfection upon itself! when the glorified eye, layed, it storms no longer. Reproach and persecution have and divinely enlightened and inspirited mind, shall apply found a period. There is no more dragging before tribu- itself to criticise, and make a judgment upon every several nals, nor haling into prisons; no more running into dens lineament, every touch and stroke; shall stay itself, and and deserts; or wandering to and fro in sheepskins and scrupulously insist upon every part; view at leisure every goatskins. And with the cessation of the external occa- character of glory the blessed God hath instamped upon it; sions of trouble, the inward dispositions thereto are also how will this likeness now satisfy! And that expression ceased. All infirmities of spirit, tumultuating passions, of the blessed apostle, (taken notice of upon some other unmortified corruptions, doubts, or imperfect knowledge occasion formerly,) "the glory to be revealed in us," seems of the love of God, are altogether vanished, and done to import in it a reference to such a self-intuition. What away for ever. And indeed, that perfect cure wrought serves revelation for, but in order to vision? what is it, but within, is the soul's great security from all future dis- an exposing things to view? And what is revealed in us, quiet. A well tempered spirit hath been wont strangely to is chiefly exposed to our own view. All the time, from preserve its own peace in this unquiet world. Philosophy the soul's first conversion till now, God hath been as it hath boasted much in this kind; and Christianity per- were at work upon it, (" He that hath wrought us to, &c.) formed more. The philosophical (yann, or) calmness of hath been labouring it, shaping it, polishing it, spreading mind, is not without its excellency and praise: "That his own glory upon it, inlaying, enamelling it with glory: stable settlement and fixedness of spirit, that ivovμía, (as now at last, the whole work is revealed, the curtain is the moralist tells us, it was wont to be termed among drawn aside, the blessed soul awakes. "Come now,” the Grecians, and which he calls tranquillity,) when the saith God, "behold my work, see what I have done upon mind is always equal, and goes a smooth, even course, is thee, let my work now see the light; I dare expose it to propitious to itself, and beholds the things that concern it the censure of the most curious eye; let thine own have the with pleasure, and interrupts not this joy, but remains in pleasure of beholding it." It was a work carried on in a a placid state, never at any time exalting or depressing mystery, secretly wrought (as in the lower parts of the itself." But how far doth the Christian peace curpass it! earth, as we alluded before) by a spirit that came and "that peace which passeth all understanding; that amidst went no man could tell how. Besides, that in the general surrounding dangers, enables the holy soul to say, (with-only, we knew we should be like him, it did not yet apout a proud boast,) None of all these things move me: pear what we should be; now it appears: there is a revethe peace that immediately results from that faith which lation of this glory. O the ravishing pleasure of its first unites the soul with God, and fixes it upon him as its firm appearance! And it will be a glory always fresh and basis; when 'tis kept in perfect peace, by being stayed flourishing, (as Job's expression is, "my glory was fresh in upon him, because it trusts in him; when the heart is me,") and will afford a fresh, undecaying pleasure for ever. fixed, trusting in the Lord; filled full of joy and peace, 2. The blessed soul may also be supposed to have a or of joyous peace, (by an ev dià dvov,) in believing. And comparative and respective consideration of the impressed if philosophy and (which far transcends it) Christianity, glory. That is, so as to compare it with, and refer it to, reason and faith, have that statique power, can so com- several things that may come into consideration with it: pose the soul, and reduce it to so quiet a consistency in and may so heighten its own delight in the contemplation the midst of storms and tempests; how perfect and con- thereof. tentful a repose, will the immediate vision and enjoyment of God afford it, in that serene and peaceful region, where it shall dwell for ever, free from any molestation from without, or principle of disrest within! CHAPTER IX. The pleasure arising from knowing, or considering ourselves to be like God: from considering it, 1. Absolutely, 2. Comparatively, or respectively; To the former state of the soul. To the state of lost souls, To its pattern, To the way of accomplishment, To the soul's own expectations. To what it secures The pleasure whereto it disposes, of union, coinmunion. A comparison of this righteousness, with this blessedness. 2. HERE is also to be considered, the pleasure and satisfaction involved in this assimilation to God, as it is known or reflected on, or that arises from the cognosci of this likeness. We have hitherto discoursed of the pleasure of being like God, as that is apprehended by a spiritual sensation, a feeling of that inward rectitude, that happy pleasure of souls now perfectly restored: we have yet to consider a further pleasure, which accrues from the soul's animadversion upon itself, its contemplating itself thus happily transformed. And though that very sensation be not without some animadversion, (as indeed no sensible perception can be performed without it,) yet we must conceive a consequent animadversion, which is much more explicit and distinct; and which therefore yields a very great addition of satisfaction and delight: as when the blessed soul shall turn its eye upon itself, and designedly compose and set itselt to consider its present state and frame; the consideration it shall now have of itself, and this likeness impressed upon it, may be either-absolute, or-comparative and respective. 1. If we consider this impression of glory, in reference to its former loathsome deformities that were upon it, and which are now vanished and gone; how unconceivable a pleasure will arise from this comparison! When the soul shall consider at once what it is, and what once it was, and thus bethink itself: I that did sometimes bear the accursed image of the prince of darkness, do now represent and partake of the holy, pure nature of the Father of lights: I was a mere chaos, a hideous heap of deformity, confusion, and darkness," but he that made light to shine out of darkness, shined into me, to give the knowledge of the light of his own glory in the face of Jesus Christ; and since, made my way as the shining light, shining brighter and brighter unto this perfect day. I was a habitation for dragons, a cage for noisome lusts, that, as serpents and vipers, were winding to and fro through all my faculties and powers, and preying upon my very vitals. Then was I hateful to God, and a hater of him; sin and vanity had all my heart. The charming invitations and allurements of grace were as music to a dead man; to think a serious thought of God, or breathe forth an affectionate desire after him, was as much against my heart, as to pluck out mine own eyes, or offer violence to mine own life. After I began to live the spiritual, new life, how slow and faint was my progress and tendency towards perfection! how indisposed did I find myself to the proper actions of that life! To go about any holy, spiritual work, was, too often, as to climb a hill, or strive against the stream; or as an attempt to fly without wings. I have sometimes said to my heart, Come, now let's go pray, love God, think of heaven; but O how listless to these things! how lifeless in them! Impressions made, how quickly lost! gracious frames, how soon wrought off and gone! characters of glory razed out, and overspread with earth and dirt! Divine comeliness hath now at length made me perfect: the glory of God doth now inclothe me; they are his ornaments I now wear. He hath made me, that lately lay among the pots, as the wings of a dove covered with silver, and her feathers with yellow gold; he hath put another nature into me, the true likeness of his own holy divine nature; he hath now perfectly mastered and wrought out the enmity of my heart against him: now to be with God is my very element; loving, admiring, praising him, are as natural as breathing once was. I am all spirit and life, I feel myself disburdened, and unclogged of all the heavy, oppressive weights that hung upon me; no body of death doth now encumber me, no deadness of heart, no coldness of love, no drowsy sloth, no averseness from God, no earthly mind, no sensual inclinations or affections, no sinful divisions of heart between God and creatures: he hath now the whole of me: I enjoy and delight in none but him: O blessed change! Ó happy day! insisted on, for bringing this matter to pass; views over the work of redemption in its tendency to this end, athe restoring God's image in souls; considers Christ manifested to us, in order to his being revealed and formed in us: that God was made in the likeness of man, to make men after the likeness of God; that he partook with us of the human nature, that we might with him partake of the divine; that he assumed our flesh, in order to impart to us his Spirit: when it shall be considered, for this end had we so many great and precious promises; for this end did the glory of the Lord shine upon us through the glass of the gospel; that we might be made partakers, &c. that we might be changed, &c. Yea, when it shall be called to mind, (though it be far from following hence, that this is the only or principal way, wherein the life and death of Christ have influence, in order to our eternal happiness,) that our Lord Jesus lived for this end, that we might learn so to walk, as he also walked; that he died that we inight be conformed to his death; that he rose again that we might with him attain the resurrection of the dead; that he was in us the hope of glory, that he might be in us (that is, the same image that bears his name) our final consummate glory itself also: with what pleasure will these harmonious congruities, these apt correspondencies, be looked into at last! Now may the glorified saint say, I here see the end the Lord Jesus came into the world for; I see for what he was lift up, made a spectacle; that he might be a transforming one: what the effusions of his Spirit were for; why it so earnestly strove with my wayward heart. I now behold in my own soul, the fruit of the travail of his soul. This was the project of redeeming love, the design of all-powerful gospel-grace. Glorious achievement! blessed end of that great and notable undertaking! happy issue of that high design! 5. With a reference to all their own expectations and endeavours. When it shall be considered by a saint in glory; the attainment of this perfect likeness to God, was the utmost mark of all my designs and aims; the term of all my hopes and desires: this is that I longed and laboured for; that which I prayed and waited for; which I so ear 2. If in contemplating itself, clothed with this likeness, it respect the state of damned souls, what transports must that occasion! what ravishing resentments! When it compares human nature in its highest perfection, with the same nature in its utmost depravation! An unspeakably more unequal comparison than that would be, of the most amiable lovely person, flourishing in the prime of youthful strength and beauty, with a putrified rotten carcass, deformed by the corruption of a loathsome grave. When glorified spirits shall make such a reflection as this: Lo, here we shine in the glorious brightness of the Divine image; and behold yonder deformed accursed souls: they were as capable of this glory as we; had the same nature with us, the same reason, the same intellectual faculties and powers; but what monsters are they now become! They eternally hate the eternal excellency. Sin and death are finished upon them. They have each of them a hell of horror and wickedness in itself. Whence is this amazing difference? Though this cannot but be an awful wonder, it cannot also but be tempered with pleasure and joy. 3. We may suppose this likeness to be considered in re-nestly breathed after, and restlessly pursued: it was but to ference to its pattern, and in comparison therewith; which recover the defaced image of God; to be again made like will then be another way of heightening the pleasure that him, as once I was. Now I have attained my end; I have shall arise thence. Such a frame and constitution of spirit the fruit of all my labour and travails; I see now the truth is full of delights in itself; but when it shall be referred to of those (often) encouraging words, blessed are they that its original, and the correspondency between the one and hunger and thirst after righteousness, for they shall be the other be observed and viewed; how exactly they ac- filled. Be not weary in well-doing, for ye shall reap, if cord, and answer each other, as face doth face in the wa-ye faint not. What would I once have given for a steady, ter; this cannot still but add pleasure to pleasure, one de-abiding frame of holiness, for a heart constantly bent and light to another. When the blessed soul shall interchangeably turn its eye to God, and itself; and consider the agreement of glory to glory; the several derived excellencies to the original: He is wise, and so am I; holy, and so am I: I am now made perfect as my heavenly Father is: this gives a new relish to the former pleasure. How will this likeness please under that notion, as it is his; a likeness to him! O the accent that will be put upon those appropriative words, to be made partakers of his holiness, and of the Divine nature! Personal excellencies in themselves considered, cannot be reflected on, but with some pleasure; but to the ingenuity of a child, how especially grateful will it be, to observe in itself such and such graceful deportments, wherein it naturally imitates its father! So he was wont to speak, and act, and demean himself. How natural is it unto love to affect and aim at the imitation of the person loved! So natural it must be to take complacency therein; when we have hit our mark, and achieved our design. The pursuits and attainments of love are proportionable and correspondent each to other. And what heart can compass the greatness of this thought, to be made like God! Lord, was there no lower pattern than thyself, thy glorious blessed self, according to which to form a worm! This cannot want its due resentments in a glorified state. 4. This transformation of the blessed soul into the likeness of God, may be viewed by it, in reference to the way of accomplishment; as an end, brought about by so amazing stupendous means: which will certainly be a pleasing contemplation. When it reflects on the method and course biassed toward God; constantly serious, constantly tender, lively, watchful, heavenly, spiritual, meek, humble, cheerful, self-denying! How have I cried and striven for this, to get such a heart! such a temper of spirit! How have I pleaded with God and my own soul, in order hereto ! How often over have I spread this desire before the Searcher and Judge of hearts! Turn me out of all my worldly comforts, so thou give me but such a heart; let me spend my days in a prison, or a desert, so I have but such a heart; I refuse no reproaches, no losses, no tortures, may I but have such a heart. How hath my soul been sometimes ravished with the very thoughts of such a temper of spirit, as hath appeared amiable in my eye, but I could not attain! and what a torture again hath it been that I could not! What grievance in all the world, in all the days of my vanity, did I ever find comparable to this; to be able to frame to myself by Scripture, and rational light and rules, the notion and idea of an excellent temper of spirit; and then to behold it, to have it in view, and not be able to reach it, to possess my soul of it? What indignation have I sometimes conceived against mine own soul, when I have found it wandering, and could not reduce it; hovering, and could not fix it; dead, and could not quicken it; low, and could not raise it! How earnestly have I expected this blessed day, when all those distempers should be perfectly healed, and my soul recover a healthy, lively, spiritual frame! What fresh ebullitions of joy will here be when all former desires, hopes, endeavours, are crowned with success and fruit! This joy is the joy of harvest They that have sown in tears, do now reap in joy. They that went out weeping, bearing precious seed; now with rejoicing, bring their sheaves with them. | union here spoken of: but the exemplary or pattern union, here mentioned between the Father and Son, is but a union in mind, in love, in design, and interest; wherein he prays, that saints on earth might visibly be one with them also, that the world might believe, &c. 'Tis yet a rich pleasure that springs up to glorified saints from that love-union (now perfected) between the blessed God and them. 'Tis and notion of marriage-union; in which the greatest mutual complacency is always supposed a necessary ingredient. To be thus joined to the Lord, and made as it were one spirit with him; for the eternal God to cleave in love to a nothing-creature, as his likeness upon it engages him to do; is this no pleasure, or a mean one? 6. In reference to what this impressed likeness shall for ever secure to it: an everlasting amity and friendship with God; that it shall never sin, nor he ever frown more. 1. That it shall sin no more. The perfected image of God in it, is its security for this; for 'tis holy throughout; in every point conformed to his nature and will; there re-mentioned and shadowed in Scripture, under the name mains in it nothing contrary to him. It may therefore certainly conclude, it shall never be liable to the danger of doing any thing, but what is good in his sight: and what solace will the blessed soul find in this! If now an angel from heaven should assure it, that from such an hour it shall sin no more, the world would not be big enough to hold such a soul. It hath now escaped the deadliest of dangers, the worst of deaths, (and which even in its present state, upon more deliberate calmer thoughts, it accounts so,) the sting of death, the very deadliness of death; the hell of hell itself. The deliverance is now complete, which cannot but end in delight and praise.-2. That God can never frown more. This 'tis hence also assured of. How can he but take perfect, everlasting complacency in his own perfect likeness and image; and behold with pleasure his glorious workmanship, now never liable to impairment or decay! How pleasant a thought is this, "The blessed God never beholds me but with delight! I shall always behold his serene countenance, his amiable face never covered with any clouds, never darkened with any frown! I shall now have cause to complain no more; My God is a stranger to me, he conceals himself, I cannot see his face; lo, he is encompassed with clouds and darkness, or with flames and terrors." These occasions are for ever ceased. God sees no cause, either to behold the blessed soul with displeasure, or with displeasure to avert from it, and turn off his eye. And will not this eternally satisfy? When God himself is so well pleased, shall not we? 2. The pleasure it disposes to. Besides that the in-being and knowledge of this likeness are so satisfying; it disposes, and is the soul's qualification for a yet further pleasure that of closest union, and most inward communion with the blessed God. 1. Union which (what it is more than relation) is not till now complete. Besides relation it must needs import presence: not physical, or local; for so nothing can be nearer God than it is: but moral and cordial, by which the holy soul with will and affections, guided by rectified reason and judgment, closes with, and embraces him; and he also upon wise forelaid counsel, and with infinite delight and love, embraces it: so friends are said to be one (besides their relation as friends) by a union of hearts. A union between God and the creature, as to kind and nature higher than this, and lower than hypostatical or personal union, I understand not, and therefore say nothing of it.h But as to the union here mentioned: as, till the image of God be perfected, it is not completed; so it cannot but be perfect then. When the soul is perfectly formed according to God's own heart, and fully participates the Divine likeness, is perfectly like him; that likeness cannot but infer the most intimate union that two such natures can admit that is, (for nature,) a love union; such as that which our Saviour mentions, and prays to the Father to perfect, between themselves and all believers, and among believers mutually with one another. Many much trouble themselves about thisi scripture; but sure that can be no other than a love-union. For, (1.) 'Tis such a union as Christians are capable of among themselves; for surely he would never pray that they might be one with a union whereof they are not capable. (2.) 'Tis such a union as may be made visible to the world. Whence 'tis an obvious corollary, that the union between the Father and the Son, there spoken of as the pattern of this, is not their union or oneness in essence, (though it be a most acknowledged thing that there is such an essential union between them;) for, who can conceive that saints should be one among themselves, and with the Father and the Son, with such a union as the Father and the Son are one themselves, if the essential union between Father and Son were the h I would fain know what the Tertium shall be, resulting from the physical union, some speak of. 2. Communion: unto which that union is fundamental, and introductive; and which follows it upon the same ground, from a natural propensity of like to like. There is nothing now to hinder God and the holy soul of the most inward fruitions and enjoyments; no animosity, no strangeness, no unsuitableness on either part. Here the glorined spirits of the just have liberty to solace themselves amidst the rivers of pleasure at God's own right hand, without check or restraint. They are pure, and these pure. They touch nothing that can defile, they defile nothing they can touch. They are not now forbidden the nearest approaches to the once inaccessible Majesty; there is no holy of holies into which they may not enter, no door locked up against them. They may have free admission into the innermost secret of the Divine presence, and pour forth themselves in the most liberal effusions of love and joy: as they must be the eternal subject of those infinitely richer communications from God, even of immense and boundless love and goodness. Do not debase this pleasure by low thoughts, nor frame too daring, positive apprehensions of it. 'Tis yet a secret to us. The eternal converses of the King of glory with glorified spirits, are only known to himself and them. That expression, (which we so often meet in our way,) "It doth not yet appear what we shall be," seems left on purpose to check a too curious and prying inquisitiveness into these unrevealed things. The great God will have his reserves of glory, of love, of pleasure for that future state. Let him alone awhile, with those who are already received into those mansions of glory, those everlasting habitations: he will find a time for those that are yet pilgrims and wandering exiles, to ascend and enter too. In the mean time, what we know of this communion may be gathered up into this general account, the reciprocation of loves; the flowing and reflowing of everlasting love, between the blessed soul and its infinitely blessed God; its egress towards him, his illapses into it. Unto such pleasure doth this likeness dispose and qualify: you can no way consider it, but it appears a most pleasurable, satisfying thing. Thus far have we shown the qualification for this blessedness, and the nature of it; What it prerequires, and wherein it lies: and how highly congruous it is, that the former of these should be made a prerequisite to the latter, will sufficiently appear to any one that shall, in his own thoughts, compare this righteousness and this blessedness together. He will indeed plainly see, that the natural state of the case and habitude of these, each to other, make this connexion unalterable and eternal; so as that it must needs be simply impossible, to be thus blessed without being thus righteous. For what is this righteousness other than this blessedness begun, the seed and principle of it? And that with as exact proportion (or rather sameness of nature) as is between the grain sown and reaped; which is more than intimated in that of the apostle, Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap: for he that soweth to his flesh, shall of the flesh reap corruption; (there is the same proportion too;) but he that soweth to the Spirit, shall of the Spirit reap life everlasting: which though it be spoken to a particular case, is yet spoken from a general rule and reason applicable a great deal further. And as some conceive (and is undertaken to be demonstrated) that the seeds of things are not virtually only, but mactually and formally, the very things themselves; so is it here also. The very |