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the Joy of the Understanding, Memory,' and External Senses,. then, we mean thac Delight , which a man perceives hy the things which he Understands, Remembers , or take* in at the Gates of Sense.

Now, (as sar as we can conceive,) The chief and Principal Joy.. of the Blessed will be, with Mental Eyes, to See God Face to Face. 1 Cor. 13. J 2. To See him as he is. 1 Job. 3. 2. And how great will be this Joy, we may make some Conjecture from the holy Scripture-representation of it, As exceeding all the Joys which any one has ever Seen, Heard, Defir'd or Thought. Isa. 64. 4. and 1 Cor. 2. 9. For here is meant the prime Essential Bliss, consisting in the Vision of God himself. According to Mat. j. 8.' Blessed are the Pure in heart; For they fall See God. And Job. 17. 3. This is Life Eternal, To Know thee, the only true God. And how great is that Amplification of the Good found in this Vision? To be such, as no man ever £<«£>, or Heard, or knew how to Desire , or so much as Imagine? Nor is this any Flourish; But the greatest Verity. For the Eyes, Ears, and Heart of man are us'd only to such Joys as are Bounded, Measur'd, and Finite. Whereas the Vision of God , is the Vision of Light JnacceJ/ible, and altogether Infinite } which Hz comcomprises ink all manner of Good. And therefore, when Moses begg'd of God, To fliew him his Glory, Exod. 23. 18. The Lord answer'd him, I will make all my Goodness pass before thee.

Yea, Reason tells us, That the Delight which is perceived by the Understanding requires these Three things; An Intelligent Power, a meet Object , and the Union of that Object with the Power. Now, by how much Abler is the Power, and Nobler the Object, and closer the Union, So much greater must be the Delectation. But that the Understanding or Mind is much Higher , Nobler , Brighter, and' Livelier; and so abundantly apter for Knowing , than any outward Sense, cannot be made a Question. That God also is the Supreme and most Glorious Object, rot only above all the Objects of Sense, but above all else that the Mind can ever" perceive; Because he's an Infinite Good, and all manner of Good, Yea Goodness it self; This can be no more doubted. Arid then, that the U»i«» of the Undei standing with God by open Vision , is the moll in? tirrt'te Union, Whereby the very Essence of God penetrates the whole Mind , and all the Mind it self is Immers'd and transforms into God , as the mighty Ocean of all Delegation, is. no less ceiuin.


What wonders shall we feel, wben we shall fee

.. When thou shalt Look ns out of Pain,
Undone Affect of thine spend in delight,
More than a thousand Sunt disburse in Lights

In Heavn above!


0 then, who can conceive or guess how Transporting that Joy . must needs be! What that Salutation of the Supreme Good j and such Embracing the Spouse of infinite Loveliness and Sweetness! This is evident t That in the Conjunction of a fair Colour with the Sense of Seeing, and of a sweet Sound with the Sense of Hearing; and of any other Sensible: with their Senses, We experience a Pleasure, often so Affecting, that some have been thus rapt even out of their Senses. Yet these Powers of Sense are still no more than Matter; which the Beasts havo in common with Men. And their Objects also are but Bodily j and which frequently do Hurt, as well as Please. Yea farther, this Union is but Supzrficial and External. Nor is it made in several Senses neither: But the Image only forts it self with some 'particular Power. Whereas the, spiritual Union of God with the Understanding is

1 ..i H j firm firm and Lasting, and altogether: While Bodily delights, taken in by the Sense's, and not inftill'd all at once, but cj. drop by drop, are Transient and Vanishing. Therefore .the delight of the Mind must needs incomparably excel all that of the


Recollect this then, Oman; and do but weigh in a true Balance, all the Pleasure which this World offers, with that which God promises , Even the Vision of his Blessed Self, to them that Love him: And chuse whether thou wile. If thou lovest Pleasure, ( which thou canst not deny , but thou dost, ) For certain, thou' hadst much better chuse the Greater, than the Lesser; and the Pleasure Everlasting, rather than that which is but for a M>ment.

Nor is on^y the Vision of God promised to the Saints in Heaven, but also the Sight of all things which he has Made. Here now upon Earth . our Eyes behold '.lie Sun and Moon and Stars, and Sea and Land , Living creatures, Trees, Flowers .and Metals :•—<— -But our Minds ( the whiles fee nothing: i e. not so, as perfectly to know any created Substance, Or the Essential Differences, Virtues, aud Powers. No, Nor does man fee so much as his own Soul; .any more than after the manner of Blinjd meu j To {Jrope after

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Effects,. and get.some Light by ration.!I Inference.

O <hen, what Joy will it be, when our Understanding with open face, (hall fee the true Nature of all things, and dive into the very Essence; To discern all the Differences, Properties and Forces! And with what mighty Triumph will it be Amazed, to See the innumerable Hosts of Angels, whereof not one may, in Form, be all alike with another.- and perspicuously to observe the Dlttinttiom of all and every One .' O what a glorious Theatre will chat be ! How desirable, How Amiable I To behold likewise all HAy men that -ever were, from the beginning to the End of Time ,. gather'd together with the Angels of God: And to discern every one's particular Aecomplifl,ments $ and view their several JPalms of Victory , and Crewns of Glory!'

Not without a pleasurable Satisfaction will be seen even the Crimes and Punishments of the Loft, in which the Justice of God, together with the Holiness of his Saints, will wonderfully shine forth. When the Righteous shall wash their Feot in the Blood of the Wicked. Pjsal. J&. 10 i. e. Their .Works will appear the Brighter, compar'tl with the other. The Contjnenœ of some will the more shine, when set over against 4he Adulteries of their fellow*: And th» H * Ab

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