3, Some of the philosophers of old did attain an appre- hension that the blessedness of men in another world doth consist in the soul's full satisfaction in the goodness and beauty of the divine nature. And there is a truth in this notion which contemplative men have adorned with excel- lent and rational discourses. And sundry who have been, and are learned among Christians, have greatly improved this truth, by the light of the Scripture. From reason they take up with thoughts of the goodness, the amiableness, the self-sufficiency, the all-sufficient satisfactoriness of the infi- nite perfections of the divine nature. These things shine in themselves with such a glorious light, as that there is no more required unto a perception of them, but that men do not wilfully shut their eyes against it, through bestial sen- suality and love of sin. From reason also do they frame their conceptions concerning the capacity of the souls of men for the immediate enjoyment of God, and what is suited therein unto their utmost blessedness. No more is required unto these things, but a due consideration of the nature of God and man, with our relation unto him and dependance on him. By the lii;ht of the Scripture they frame these things
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into that which they call the beatifical vision, whereby they intend all the ways whereby God in the highest and imme- diate instances, can and doth communicate of himself unto the souls of men, and the utmost elevation of their intellec- tual capacities to receive those communications. It is such an intellectual apprehension of the divine nature and per- fections, with ineffable love, as gives the soul the utmost rest and blessedness which its capacities can extend unto.
These things are so ; and they have been by many both l)iously and elegantly illustrated. Howbeit they are above the capacities of ordinary Christians, they know not how to manage them in their minds, nor exercise their thoughts about them. They cannot reduce them unto present useful- ness, nor make them subservient unto the exercise and in- crease of grace. And the truth is, the Scripture gives us another notion of heaven and glory, not contrary unto this, not inconsistent with it, but more suited unto the faith and experience of believers, and which alone can convey a true and useful sense of these things unto our minds. This there- fore is diligently to be inquired into, and firmly stated in our thoughts and affections.
4. The principal notion which the Scripture gives us of the state of heavenly blessedness, and which the meanest believers are capable of improving in daily practice, is, that faith shall be turned into sight, and grace into glory. ' We walk now by faith and not by sight,' saith the apostle; 2 Cor. V. 7. Wherefore this is the difference between our present and our future state, that sight hprpafler shall supply the room of faith; 1 Johniii. 2. And if sight come into the place of faith, then the object of that sight must be the same with the present object of our faith. So the apostle informs us, 1 Cor. xiii. 9, 10. 12. * For we know in part, and we prophecy in part ; but when that which is perfect is come, that which is in part shall be done away. For now we see through a glass darkly; but then face to face.' Those things which we now see darkly as in a glass, we shall then have an immediate sight and full comprehension of ; for that which is perfect must come and do away that which is in part. What then is the principal present object of faith as it is evangelical, into whose room sight must succeed ? Is it not the manifestation of the glory of the infinite wisdom.
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grace, love, kindness, and power of God in Christ, the reve- lation of the eternal counsels of his will, and the ways of their accomplishment unto the eternal salvation of the church in and by him ; with the glorious exaltation of Christ himself? Wherefore, in the full satisfactory repre- sentation of these things unto our souls, received by sight or a direct immediate intuition of them, doth the glory of heaven principally consist. We behold them now darkly as in a glass ; that is, the utmost which by faith we can attain unto ; in heaven they shall be openly and fully displayed. The infinite incomprehensible excellencies of the divine na- ture are not proposed in Scripture as the immediate object of our faith, nor shall they be so unto sight in heaven. The manifestation of them in Christ is the immediate object of our faith here, and shall be of our sight hereafter. Only through this manifestation of them we are led even by faith ultimately to acquiesce in them ; as we shall in heaven be led by love perfectly to adhere unto them with delight ineffable. This is our immediate objective glory in heaven ; we hope for no other. And this, if God will, I shall shortly more fully explain.
Whoever lives in the exercise of faith, and hath any ex- perience of the life, power, and sweetness of these heavenly things, unto whom they are a spring of grace and consola- tion, they are able to meditate on the glory of them in their full enjoyment. Think much of heaven, as that which will give you a perfect view and comprehension of the wisdom, and love, and grace of God in Christ, with those other things which shall be immediately declared.