at the feet of a man that may help or hurt them; while to move toward him spontaneously, and with, as it were, a still the same persons retain indomitable unyielding spirits self-motion. And then is it self-moved towards God, when towards God, under their most afflictive pressure. Though its preponderating bent is towards him. As a massy stone his gracious nature and infinite fulness promise the most that one attempts to displace, if it be heaved at till it precertain and liberal relief, 'tis the remotest thing from their ponderate, it then moves out by its own weight; otherthoughts to make any address to him. They cry because wise it reverts, and lies where and as it did before. So 'tis of the oppression of the mighty, but none says, Where is with many men's hearts, all our lifting at them is but the God my Maker, who giveth songs in the night? rather rolling of the returning stone; they are moved, but not reperish under their burthens than look towards God, when moved: sometimes they are lifted at in the public ministry his own visible hand is against them, or upon them, and of the word; sometimes by a private, seasonable admotheir lives at his mercy; they stand it out to the last nition; sometimes God makes an affliction his minisbreath; and are more hardly humbled than consumed; ter; a danger startles them; a sickness shakes them; and sooner burn than weep; shrivelled up into ashes sooner they think to change their course: but how soon do they than melted into tears; iscorched with great heat, yet re-change those thoughts, and are where they were! What enpent not to give glory to God; gnaw their tongues for lightenings and convictions, what awakenings and terror, pain, and yet still more disposed to blaspheme than pray what remorses, what purposes, what tastes and relishes, or sue for mercy. Dreadful thought! As to one another do some find in their own hearts, that yet are blasted and reconciliations among men are not impossible or unfre- come to nothing! How many miserable abortions after quent, even of mortal enemies; but they are utterly im-travailing pangs and throes, and fair hopes of a happy birth placable towards God! Yet they often wrong one another: of the new creature! Often somewhat is produced that but they cannot pretend God ever did them the least much resembles it, but is not it. No gracious principle but wrong, yea, they have lived by his bounty all their days. may have its counterfeit in an ungracious heart; whence They say to God, "Depart from us," yet he filleth their they deceive not others only, but themselves, and think verily houses with good things. So true is the historian'sk obser- they are true converts while they are yet in their sins. How vation, "Hatred is sharpest where most unjust." many wretched souls, that lie dubiously struggling a long Yea, when there seems at least to have been a recon-time under the contrary alternate impressions of the gosciliation wrought, are treacheries, covenant breakings, pel on the one hand, and the present evil world on the revolts, strangeness, so frequent among men towards one other; and give the day to their own sensual inclinations another, as from them towards God? How inconsistent at last! In some degree,m escape the corruptions of the with friendship is it, according to common estimate, to be world, by the knowledge of our Lord and Saviour Jesus always promising, never performing; upon any or no oc- Christ, but are again entangled and overcome, so as their casion to break off intercourses, by unkind alienations or latter end is worse than their beginning. Such a man is mutual hostilities; to be morose, reserved each to other; so far from being advantaged by his former faint inclinato decline or disaffect each other's converse; to shut out tions towards God, that he would be found at last underone another from their hearts and thoughts. But how this aggravated wickedness beyond all other men; that common and unregretted are these carriages towards the when others wandered from God through inadvertency blessed God! It were easy to expatiate on this argument, and inconsideration, this man will be found to have been and multiply instances of this greater disaffection. But in his enemy upon deliberation, and against the various a word, what observing person may not see, what serious strivings of his convinced heart to the contrary. This is person would not grieve to see, the barbarous sooner put- more eminently victorious and reigning enmity; such a ting on civility; the riotous, sobriety; the treacherous, one takes great pains to perish. Alas 'tis not a slight fidelity; the morose, urbanity; the injurious, equity; the touch, an overly superficial tincture, some evanid sentichurlish and covetous, benignity and charity; than the un- ments of piety, a few good thoughts or wishes, that begodly man, piety and sincere devotedness unto God? Here speak a new man, a new creature. "Tis a thorough preis the principal wound and distemper sin hath infected vailing change, that quite alters the habitual posture of a the nature of man with: though he have suffered a uni- man's soul, and determines it towards God, so as that the versal impairment, he is chiefly prejudiced in regard of his after-course of his life may be capable of that denominahabitude and tendency towards God, and what concerns tion, a living to God, a living after the spirit; that exalts the duties of the first table. Here the breach is greatest, the love of God into that supremacy in him, that it beand here is the greatest need of repair. True it is, an comes the governing principle of his life, and the reason inoffensive, winning deportment towards men, is not and measure of his actions; that as he loves him above all without its excellency, and necessity too. And it doth things else, better than his own life, so he can truly (though indeed unsufferably reproach Christianity, and unbecome possibly sometimes with a doubtful, trembling heart) rea disciple of Christ; yea, it discovers a man not to be solve the ordinary course of his daily walking and practice led by his Spirit, and so to be none of his; to indulge into that love, as the directive principle of it. I pray, I himself in immoral deportments towards men; to be un- read, I hear, because I love God. I desire to be just, dutiful towards superiors; unconversable towards equals; sober, charitable, meek, patient, because I love God. oppressive towards inferiors; unjust towards any. Yet is This is the perfection and end of the love of God, (therea holy disposition of heart towards God most earnestly fore that must needs be the principle hereof,) obedience to and in the first place to be endeavoured, (which will then his will. Herein appears that power of godliness dedraw on the rest,) as having in it highest equity and ex- nied (God knows) by too many that have the form: the cellency, and being of the most immediate necessity to our spirit of love, power, and of a sound mind. That only is blessedness. a sound mind in which such love rules in such power. Is not love to God often pretended by such that, whenever it comes to an actual competition, discover they love their own flesh a great deal more? that seldom ever cross their own wills to do his, or hazard their own fleshly interest to promote his interest? We may justly say, (as the apostle, in a case fitly enough reducible hither,) how dwells the love of God in that man? Notwithstanding such a subdued ineffectual love to God, such a one shall be denominated and dealt with as an enemy. 'Tis not likely any man on earth hates God so perfectly as those in hell. And is not every quality, not yet perfect in its kind, and that is yet growing more and more intense, in the meantime allayed by some degree of its contrary? Yet that over-mastered degree denominates not its subject, nor ought a man from

Fifthly, Consider, that there may be some gradual tendencies, or fainter essays, towards godliness, that fall short of real godliness, or come not up to that thorough change and determination of heart Godward, that is necessary to blessedness. There may be a returning, but not to the Most High, and wherein men may be (as the prophet immediately subjoins) like a deceitful bow, not fully bent, that will not reach the mark; they come not home to God. Many may be almost persuaded, and even within reach of heaven, not far from the kingdom of God; may seek to enter, and not be able; their hearts being somewhat inclinable, but more averse; for they can only be unable as they are unwilling. The soul is in no possibility of taking up a complacential rest in God, till it be brought to this,

h Job xxxv.

i Rev. xvi.

k Tacitus speaking of the hatred of Tiberius and Augusta against Germanicus, the causers whereof, saith he, were acriores, quia iniquæ.

1 Hos. vii. 16.

η John ii. 5. Τετελείωται.

m 2 Pet. ii.
o 2 Tim. iii. 5. chap. i. 7.

such a supposed love to God to have the name of a lover | salvation to every one that believes; to them that believe of him. That principle is only capable of denominating the man, that is prevalent and practical, that hath a governing influence on his heart and life. He in whom the love of God hath not such power and rule, whatever his fainter inclinations may be, is an ungodly man.

it not, it signifies nothing. The word of God received
with a divine faith, as the word of God, works effectually
upon all that so receive it, i. e. all that believe. What
such efficacious workings of it hast thou felt upon thy
soul? Certainly, its most connatural effect is that very
change of heart, and inclination Godward, of which we
have been speaking. What is so suitable to the gospel-
revelation, as a good temper of heart Godward? Ani
how absurd is it to introduce the cause on purpose to ex-
clude its genuine inseparable effect! But evident it is,
(though true faith cannot,) that superficial, irrational assent,
in which alone many glory, may too well consist with a
disaffected heart towards God: and can it then signify
any thing towards thy blessedness? Sure to be so a solifi-
dian is to be a nullifidian. Faith not working by love is
not faith; at least profits nothing. For thy outward con-
formity in the solemnities of worship, 'tis imputable to so
corrupt motives and principles, that the thing itself, ab-
stractively considered, can never be thought characteristical
and distinguishing of the heirs of blessedness. The worst
of men may perform the best of outward duties. Thy
most glorious boasted virtues, if they grow not from the
proper root, love to God, they are but splendid sins, as
above appears, and hath been truly said of old. Thy re-
change of mind and heart I speak of, and is therefore
eminently signalized by that note, 'tis repentance towards
God; if false, God will not be mocked. For thy regene-
ration in baptism; what can it avail thee, as to this
blessedness, if the present temper of thy heart be unsuit-
able thereto? Didst thou ever know any that held, that
all the baptized should be saved? Will thy infant sanc-
tity excuse the enmity and disaffection to God of thy
riper age?

And now methinks these several considerations compared and weighed together, should contribute something to the settling of right thoughts in the minds of secure sinners, touching the nature and necessity of this heartchange; and do surely leave no place for the forementioned vain pretences that occasioned them. For (to give you a summary view of what hath been propounded in those foregoing considerations) it now plainly appears, That the holy Scripture requires in him that shall enjoy this blessedness, a mighty change of the very temper of his soul, as that which must dispose him thereto; and which must therefore chiefly consist, in the right framing of his heart towards God; towards whom it is most fixedly averse, and therefore not easily susceptible of such a change. And that any slighter or more feeble inclination toward God will not serve the turn; but such only whereby the soul is prevalently and habitually turned to him. And then what can be more absurd or unsavoury, what more contrary to Christian doctrine, or common reason, than instead of this necessary heart-change, to in-pentance is either true or false; if true, it is that very sist upon so poor a plea, as that mentioned above, as the only ground of so great a hope? How empty and frivolous will it appear in comparison of this great soul-transforming change, if we severally consider the particulars of it. As for orthodoxy in doctrinals, 'tis in itself a highly laudable thing; and in respect of the fundamentals (for therefore are they so called) indispensably necessary to blessedness. As that cannot be without holiness, so nor holiness without truth.P But, (besides that this is that which every one pretends to,) is every thing which is necessary sufficient? As to natural necessity, (which is that we now speak to,) reason and intellectual nature are also necessary; shall therefore all men, yea, and devils too, be saved? Besides, are you sure you believe the grand articles of the Christian religion? Consider a little,-the grounds and effects of that pretended faith.

First, Its grounds. Every assent is as the grounds of it are. Deal truly here with thy soul. Can you tell wherefore you are a Christian? What are thy inducements to be of this religion? are they not such as are common to thee with them that are of a false religion? (I am here happily prevented by a worthy author, to which I recommend thee, but at the present a little bethink thyself,) Is it not possible thou mayest be a Christian for the same reasons for which one may be a Jew, or a Mahometan, or a mere pagan? as, viz.education, custom, law, example, outward advantage, &c. Now consider, if thou find this upon inquiry to be thy case, the motives of thy being a Christian admit of being cast together into this form of reasoning. That religion which a man's forefathers were of, which is established by law, or generally obtains in the country where he lives, the profession whereof most conduces to, or best consists with, his credit, and other outward advantages, that religion he is to embrace as the true religion. But such I find the Christian religion to be to me; therefore, &c. The proposition here is manifestly false; for it contains grounds common to all religions, publicly owned, and professed throughout the world; and sure all cannot be true and hence the conclusion (though materially considered it be true, yet) formally considered, as a conclusion issuing from such premises, must needs be false. And what then is become of the orthodoxy; when, as to the formal object of thy faith, thou believest but as Mahometans and pagans do? when thou art of this faith, by fate or chance only, not choice or rational inducement? Next, as to the effects of thy faith: let them be inquired into also, and they will certainly bear proportion to the grounds of it. The Gospel is the power of God to

In short, if we seclude this work of God upon the soul, how inconsiderable is the difference between the Christian and the heathen world! Wherein can it then be understood to lie, but in some ineffectual notions, and external observances? And can it be thought that the righteous, holy God, will make so vast a difference in the states of men hereafter, who differ so little here? or that it shall so highly recommend a man to God, that it was his lot to be born, and to have lived upon such a turf or soil, or in such a clime or part of the world? His gracious providence is thankfully to be acknowledged and adored, that hath assigned us our stations under the Gospel: but then it must be remembered, the Gospel hath the goodness, not of the end, but of the means; which, as by our improvement or non-improvement, it becomes effectual or ineffectual, doth acquit from, or aggravate, condemnation: and that it works not as a charm or spell, we know not how, or why, or when we think not of it; but by recommending itself, in the demonstration and power of the Holy Ghost, to our reason and consciences, to our wills and affections, till we be delivered up into the mould or form of it. Surely were it so slight a matter, as too many fondly dream, that must distinguish between them that shall be saved and shall perish, there would need no striving to enter in at the strait gate; and the disciple's question would never have been, Who then shall be saved? but rather, Who shall not be saved? nor would it have been resolved by our Saviour into the immediate power of him alone," to whom all things are possible, that any are saved at all; nor have been so earnestly asserted by him, that none could come to him but whom his Father draws. The obvious import of which passages is such, that if careless sinners could once obtain of themselves seriously to consider them, methinks they would find little rest in their spirits, till they might discern a work wrought there, in some degree worthy of God; an impression some way proportionable to the power of an almighty arm, and that might speak God its author. For notwithstanding the soul's natural capacities before asserted and inferred, its moral incapacity, cation; yet you may take this account of it from Dr. Twisse, Impotentis faciendi quod Deo gratum est et acceptum, non est impotentia nature, sed monum. Nulla etenim nobis deest facultas naturæ per peccatum originale, juxta illud Augustini. Nulli agnoscendæ veritatis abstulit facultatem. Adhuc remanet potentia, qua facere possumus quæcunque volumus. Vind. 1. 3. errat. 9. sect. 5. Naturalem potentiam, quidlibet agendi pro arbitrio ipsorum, dicimus ad omnes transmitti, non autem potentiam moralem. Vindic. Criminat. 3. 8. 1. dier, 2 chap. 3.

I mean its wicked aversion from God, is such as none but | me: present to my view what else you will, I can be satisGod himself can overcome. Nor is that aversion the less fied in nothing else but this." Therefore this leaves a culpable, for that it is so hardly overcome, but the more. black note upon those wretched souls that are wholly stran'Tis an aversion of will; and who sees not, that every gers to such desires; that would be better satisfied to man is more wicked, according as his will is more wick- dwell always in dust; that shun the blessed face of God edly bent? Hence his impotency or inability to turn to as hell itself; and to whom the most despicable vanity is God, is not such as that he cannot turn if he would? but a more desirable sight than that of Divine glory. Miserit consists in this, that he is not willing. He affects a dis- able souls! Consider your state: can that be your blessedtance from God. Which shows therefore the necessity ness which you desire not? or do you think God will restill of this change. For the possibility of it, and the en-ceive any into his blessed presence, to whom it shall be a couragement (according to the methods wherein God is burden? Methinks, upon the reading of this you should wont to dispense his grace) the sinner hath to hope and presently doom yourselves, and see your sentence written ❤ndeavour it, will more fitly fall into consideration else- in your breast. Compare your hearts with this holy man's; see if there be any thing like this in the temper of your spirits; and never think well of yourselves till you find it so.

where.

CHAPTER XIII.

Fourth Inference. That the soul in which such a change is wrought, restlessly pursues this blessedness till it be attained Fifth Inference. That the knowing of God, and conformity to him, are satisfying things, and do now in a degree satisfy, according to the measure wherein they are attained Sixth Inference. That the love of God towards his people is great, that hath designed for them so great, and even a satisfying good.

5. Infer. The knowledge of God, and conformity to him, are in their own nature apt to satisfy the desires of the soul, and even now actually do so, in the measure wherein they are attained. Some things are not of a satisfying nature; there is nothing tending to satisfaction in them. And then the continual heaping together of such things, doth no more towards satisfaction, than the accumulating of mathematical points would towards the compacting of a solid body; or the multiplication of cyphers only, to the making of a sum. But what shall one day satisfy, hath in itself a power and aptitude thereto. The act, whenever it is, supposes the power. Therefore the hungry craving soul, that would fain be happy, but knows not how, needs not spend its days in making uncertain hovering thoughts; and upon assurance here given, say, I have now found at last where satisfaction may be had; and have only this to do, to bend all my powers hither. and intend this one thing, the possessing myself of this blessed rest; earnestly to endeavour, and patiently to wait for it. Happy discovery! welcome tidings! I now know which way to turn my eye, and direct my pursuit. I shall no longer spend myself in dubious, toilsome wanderings, in anxious, vain inquiry. I have found! I have found! blessedness is here. If I can but get a lively, efficacious sight of God, I have enough-Show me the Father, and it sufficeth. Let the weary, wandering soul bethink itself, and retire to God; he will not mock thee with shadows, as the world hath done. This is eternal life, to know him the only true God, and Jesus Christ whom he hath sent. Apart from Christ thou canst not know nor see him with fruit and comfort; but the gospel revelation (which is the revelation of God in Christ) gives thee a lovely prospect of him. His glory shines in the face of Jesus Christ; and when by beholding it thou art changed into the same likemore from glory to glory, thou wilt find thyself accordingly in a gradual tendency towards satisfaction and blessedness: that is, do but seriously set thyself to study and contemplate the being and attributes of God; and then look upon him as through the Mediator, he is willing to be reconciled to thee, and become thy God; and so long let thine eye fix and dwell here, till it affect thy heart, and the proper impress of the gospel be by the Spirit of the Lord instamped upon it; till thou find thyself wrought to a compliance with his holy will, and his image formed in thee; and thou shalt soon experience thou art entering into his rest; and wilt relish a more satisfying pleasure in this blessed change, than all thy worldly, sensual enjoyments did ever afford thee before."

4. Infer. 'Tis further to be inferred, that a soul wherein such a change is wrought, pursues this blessedness with restless, supreme desire, till it attain to the fulness thereof. We have here a plainly implied description of the posture and tendency of such a soul (even of a sanctified holy soul, which had therefore undergone this blessed change) towards this state of blessedness. I shall (saith he) be satis-guesses, and fruitless attempts and trials: it may fix its fied with thy likeness, q. d. I cannot be satisfied otherwise. We have seen how great a change is necessary to dispose the soul to this blessedness, which being once wrought, nothing else can satisfy it. Such a thing is this blessedness; (I speak now of so much of it as is previous and conducing to satisfaction, or of blessedness materially considered, the Divine glory to be beheld and participated;) 'tis of that nature, it makes the soul restless, it lets it not be quiet, after it hath got some apprehension of it, till it attain the full enjoyment. The whole life of such a one, is a continual seeking God's face. So attractive is this glory of a subject rightly disposed to it: while others crave corn and wine, this is the sum of the holy soul's desires, a Lord, lift thou up the light of thy countenance, &c. The same thing is the object of its present desires that shall be of its eternal satisfaction and enjoyment. This is now its one thing, the request insisted on, to behold the beauty of the Lord, &c. and while in any measure it doth so, yet 'tis still looking for his blessed hope, still hoping to be like him, see him as he is. The expectation of satisfaction in this state, implies the restlessness, and findest thyself gradually changing more and working of desire till then; for what is this satisfaction, but the fulfilling of our desires, the perfecting of the soul's motions in a complacential rest? Motion and rest do exactly correspond each to other. Nothing can naturally rest in any place, to which it was not before naturally inclined to move. And the rest is proportionably more composed and steady, according as the motion was stronger and more vigorous. By how much the heavier any body is, so much the stronger and less resistible is its motion downward: and then accordingly it is less moveable when it hath attained its resting place. 'Tis therefore a vanity and contradiction, to speak of the soul's being satisfied in that which it was not before desirous of. And that state which it shall ultimately and eternally acquiesce in, (with a rest that must therefore be understood to be most composed and sedate,) towards it must it needs move with the strongest and most unsatisfied desire, a desire that is supreme, prevalent, and triumphant over all other desires, and over all obstructions to itself; least capable of diversion, or of pitching upon any thing short of the term aimed Ask therefore the holy soul, What is thy supreme desire? and so far as it understands itself, it must answer, "To see and partake the Divine glory; to behold the blessed face of God, till his likeness be transfused through all my powers, and his entire image be perfectly formed in

at.

Surely, if the perfect vision and perception of his glorious likeness will yield a complete satisfaction at last, the initial and progressive tendencies towards the former will proportionably infer the latter. 'Tis obvious hence to collect, who are in this world (ordinarily and, cæteris paribus, where more unusual violent temptations hinder not) the most satisfied and contented persons; even those that have most of the clarifying sights of God, and thence partake most of his image (indeed Scripture only vouchsafes the name to such sights of God; He that doth evil hath not seen God.) Such as have most of a godly frame wrought

what we can ask or think. But 'tis impossible the soul should rest satisfied in
that, which upon knowledge it is undesirous of, and doth or would reject.
d1 John iii. 6. 3 John 11

a peevish, fretful, turbulent spirit. The one is a participation of a bright and mild light from heaven; the other, of a dark and raging fire from hell. 'Tis only God's face, his glorious likeness reflected on our souls, that shall satisfy hereafter, and make heaven heaven. He doth not now wholly conceal himself from us, not altogether hide his face. The shining of the same face (in what degree he now vouchsafes it) will make this earth a heaven too. One glance towards him may transmit a lively pleasant lustre upon our spirits, they looked on him, and were more impressive eternal visions. It will become us to express a present satisfiedness, proportionable to our present sights and expectations; and to endeavour daily to see more, and to be more like God; that we may be daily more and more satisfied; while we cannot yet attain, to be making gradual approaches towards that blessed state. By how much any have more of the vision and likeness of God in their present state, so much they approach

into their spirits, and that have hearts most attempered and | conformed to God; these are the most contented persons in the world. Content is part of the gain that attends godliness; it concurring, renders the other a great gain; godliness with contentment: the form of expression discovers how connatural contentment is to godliness; as if they were not to be mentioned apart. Godliness, as if he had said, is a very gainful thing, but if you would comprehend the gainfulness of it fully, do not abstract too curiously, take in with it that which is of so near an alliance, that you will hardly know how to consider them apart; let its inse-lightened. And we live in the expectation of clearer and parable adjunct, contentment, go along with it, and you will find it a gainful thing indeed. The true knowledge of God so directly tends to holiness, and that to contentation, that it may be too evidently concluded, that a discontented person hath little of the one or the other, not much knowledge, and less grace; he is so far from being like God, that in the apostle's language above we may say, he hath not seen him. Doth that person know God, or hath ever seen him, that falls not into the dust, admir-nearer unto satisfaction. ing so glorious a Majesty? that subjects not himself to 6. Infer. We infer; The love of God to his people is great, him, with loyal affections, accounting it his only grand which hath designed for them so great, and even a satisfying concernment to please and serve him? But the discontented good. We cannot overlook the occasion this doctrine gives person takes upon him, as if he were God alone, and as if us, to consider and contemplate awhile the love of God. If he expected every creature to do him homage, and thought | this shall be the blessedness of his saints, 'tis a great love the creation were made for the pleasure and service of that shall be the spring and source of it. Two things here none but him. Hath that person ever seen God, that before our eyes discover the greatness of his love:-that it acknowledges him not a sufficient portion, a full, all-com-designs satisfaction to the persons meant; and that they prehending good? Hath he seen him, that sees not reason shall be satisfied with the Divine vision and likeness. to trust him, to commit all his concernments to him? Hath he seen him that loves him not, and delights not in his love? Hath he seen him that quits not all for him, and abandons not every private interest to espouse his? And how evidently do these things tend to quiet and compose the soul! Discontent proceeds from idolizing thoughts of ourselves: 'tis rooted in self-conceit, in self-dependence, self-love, self-seeking, all which despicable idols (or that one great idol, self, thus variously served and idolized) one sight of the Divine glory would confound and bring to nothing. The sights of God melt the heart, break it under a sense of sin, and hence compose it to a meek, peaceful humility; but the discontented spirit is an unbroken, proud, imperious spirit. The sights of God purify the soul, refine it from the dross of this vile world, make it daily aspire to a conformity unto the pure and spiritual nature of God. But a discontented spirit is a sensual, terrene spirit? (for what but such objects are the usual matter of most men's discontents ?) taking sensuality in its just latitude, 'tis a low dunghill spirit, fit for nothing but to rake and scrabble in the dirt.

I insist upon this, apprehending (what deserves more lamentations than it hath observation) that too many annex a profession of eminent godliness and spirituality to an indulged querulous, impatient temper of spirit; join a splendid appearance of piety, to an unreformed perverse frowardness; (which agree as well as a jewel of gold to a swine's snout;) nothing pleases them, their mercies are not worth the acknowledgment; their afflictions intolerable, not to be borne. They fall out and quarrel with all occurrences, actions, events; neither man nor God doth any thing good in their sight. The world is not well governed; nothing falls out well as to themselves. What can possibly be thought on more repugnant to the knowledge of God, the grand design of all religion, and the very spirit of the Gospel, than this temper? Which way do these tend and aim, but to lead souls to blessedness; to bring them into a peaceful, happy, satisfied state and frame? And must we, because that end cannot be attained here, therefore go the quite contrary way? or pretend we are going to heaven with our backs turned upon it? Sure the discoveries God now makes of himself to us, and by which he impresses his likeness upon his own: (though they ultimately design our satisfaction and blessedness in heaven, as intermediate thereunto;) they aim at the bringing us into a heaven upon earth; to form us unto a life agreeable, and that hath analogy with that of heaven; unto which nothing is more analogous in our present state, than that peace and serenity which result from Divine Imowledge and holiness; nothing more inconsistent, than

e1 Tim. vi. 6.

1. It designs their satisfaction. This is as far as love can go. 'Tis love to the uttermost: it doth not satisfy itself till it satisfies them. "Tis love to spare an enemy, to relieve a stranger; but to satisfy for ever them that were both, this sure exceeds all the wonted measures of love. Much love is shown in the forgiveness of sin, in the supply of necessities; but herein (as the apostle speaks in another case) is the love of God perfected, as to its exercise: it hath now perfectly attained its end, when it hath not left so much as a craving desire, not a wish unsatisfied; the soul cannot say, "I wish it were better; O that I had but this one thing more to complete my happiness." It hath neither pretence nor inclination to think such a thought. Divine love is now at rest. It was travailling (big with gracious designs) before; it hath now delivered itself. It would rather create new heavens every moment, than not satisfy; but it hath now done it to the full; the utmost capacity of the soul is filled up; it can be no happier than it is. This is love's triumph over all the miseries, wants, and desires of a languishing soul: the appropriate peculiar glory of Divine love. If all the excellencies of the whole creation besides were contracted into one glorious creature, it would never be capable of this boast, I have satisfied one soul. The love of God leaves none unsatisfied, but the proud despisers of it. Now is the eternal sabbath of love. Now it enters into rest, having finished all its works; it views them over now with delight, for, lo! they are all good: its works of pardon, of justification, and adop tion; its works of regeneration, of conversion, and sanctification; its establishing, quickening, comforting works; they are all good, good in themselves, and in this their end, the satisfaction and repose of blessed souls. Now Divine love puts on the crown, ascends the throne, and the many myriads of glorified spirits fall down about it and adore; all profess to owe to it the satisfying pleasures they all enjoy. Who can consider the unspeakable satisfaction of those blessed spirits, and not also reflect upon this exalted greatness of Divine love!

2. 'Tis again great love, if we consider wherewith they shall be satisfied. The sight and participation of the Divine glory, his face, his likeness, his represented and impressed glory. There may be great love that never undertakes nor studies to satisfy all the desires of the persons we cast our love upon, especially where nothing will satisfy but high and great matters. The love of God knows no difficulties; nor can be overset. The greater the performance or vouchsafement, the more suitable to Divine love. It hath resolved to give the soul a plenary satisfaction, perfectly to content all its desires; and since nothing else can do it, but an eternal beholding of the glorious face of

f Psal. xxxiv. 5.