12. Now this temper that qualifies us for happiness, must be in general, to be like him who is the object of it, to have our minds conformable to his mind, and our wills conformable to his will; to resemble him as far as he is imitable by us, to have a godlike frame of spirit, or, as the apostle expresses it, _to be partakers of the divine nature_. And that for this clear reason, because without being in some measure like God, ’tis not possible we should enjoy him, or take any delight in beholding his excellent glory. But _when I awake up after thy likeness, I shall be satisfied with it_. Lord, what a satisfying likeness is thine? Our likeness to the world makes us love it, but the love of it does not satisfy. O make us like unto thee, that we may be satisfied with thee!
13. More particularly, the temper that qualifies us for happiness, consists in those virtuous dispositions, which the gospel enjoins to all Christians, such as truth, justice and mercy: because in these consists that part of the divine nature, wherein alone we can be like him: his other perfections being peculiar to himself, and ♦such as no creature can partake of. And accordingly we are exhorted to _be holy, as the Lord our God is holy; to be followers of God, as dear children; to be perfect, as our Father which is in heaven is perfect_. There is therefore a necessity for us, ♠as to be like God, that we may enjoy him, so ♣to be endued with virtuous habits, without which we cannot be like him, nor consequently enjoy him.
♦ extraneous word “as” removed per Errata
♠ “to” replaced with “as to” per Errata
♣ “so as to” replaced with “so to” per Errata
14. But there are two dispositions, which are more particularly necessary to qualify us for the fruition of God, charity and purity: that charity, as it signifies the love of our neighbour, is a necessary qualification is plain, because without this we can’t be like God, who is all love and goodness, overflowing with kindness to all his creatures, and continually doing good to them all, as far as they are capable of receiving it. If ever therefore we mean to be happy with and in him, we must be of the same good loving spirit. And as to charity, taken in its primary sense, for the love of God, this is so immediate a qualification for happiness, that nothing can be more so, since all enjoyment depends upon the love of what we are possessed of, and therefore unless we love God, ’tis impossible we should enjoy him. And for this reason it is, that the love of God is so strictly enjoined, and in so high a measure, no less than that of our whole heart and soul, and mind and strength; and that the precept which requires it is called, the first and great commandment: first and great in many respects, and particularly in this, that ’tis the fundamental qualification for happiness, as immediately respecting the object of it, which if we do not love, we can never enjoy.
*15. The other great qualification for the enjoyment of God is purity; that part of it especially which relates to the pleasures of sense. Now the reason why this is such a qualification for our final happiness is this: God, the object of it is a spiritual being, and the happiness of heaven which consists in the fruition of him, is all over of a rational and intellectual nature: being indeed no other than this, the pleasure of the understanding contemplating the supreme truth, and of the will transported with the love of the sovereign good. And therefore a love of sensual pleasure must indispose us for the love of a good so purely spiritual. And if ever it rises so high as to become the prevailing and governing affection of the soul (the case and character of those who are _lovers of pleasure more than lovers of God_) it must utterly unqualify us for it. For what can a sensualized soul find in heaven, that will suit with his distempered taste? A _Mahometan_ paradise would suit with such affections well; but in heaven they would meet with nothing but disappointment; and therefore St. _Peter_, with a pressing earnestness, cautions us against them: _Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly desires that war against the soul_. They war against the soul, not only by betraying us into sin, either by consenting to them in unlawful circumstances, or by indulging them in an immoderate degree, but chiefly by indisposing us for the enjoyment of a far nobler happiness. And accordingly St. _John_, among all virtuous dispositions, singles out purity as a preparation for heaven. _Every man_, says he, _that hath this hope, purifieth himself as he is pure_. And our Saviour applies this purity to the heart, to shew how that ought to be disposed for happiness. _Blessed are the pure in heart, for they shall see_ God. O infinite purity, what heart will be fit to see thee, if thou dost not purge and cleanse it? O purify us by thy grace, and so fit us for thy glory!