Chapter 13: Further Inferences — The Soul's Pursuit of Conformity to God

Fourth Inference. That the soul in which such a change is wrought, restlessly pursues it 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 has designed for them so great, and even a satisfying good.

4. It is 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 fullness thereof. We have here a plainly-implied description of the posture and tendencies of such a soul (even of a sanctified, holy soul; which had therefore undergone this blessed change) towards this state of blessedness. I shall (he says) be satisfied with your likeness, that is to say, 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 now 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.) It is of that nature it makes the soul restless, it lets it not be quiet, after it has got some apprehension of it, till it attain the full enjoyment. The whole life of such a one, is a continual seeking of 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: Lord, lift up the light of your countenance, etc. 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, etc., and while in any measure it does so, yet it is still looking for this blessed hope, still hoping to be like him, see him as he is; the expectation of satisfaction in this state implies the restless 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 has attained its resting place. It is 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 anything short of the term aimed at. Ask therefore the holy soul: what is your 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 me; present to my view what else you will, I can be satisfied in nothing else but this.

Therefore this leaves a black note upon those wretched souls, that are wholly strangers to such desires; that would be better satisfied to dwell always in dust; that shun the blessed face of God as hell itself; and to whom the most despicable vanity is a more desirable sight than that of divine glory. Miserable souls! consider your state: can that be your blessedness which you desire not? Or do you think God will receive any into his blessed presence, to whom it shall be a burden? Methinks, upon the reading of this, you should presently doom yourselves, and see your sentence written in your breasts, compare your hearts with his holy man's: see if there be anything like this, in the temper of your spirits; and never think well of yourselves till you find it so.

5. 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, does no more towards satisfaction, than the accumulating of mathematical points would towards the compacting of a solid body; or the multiplication of ciphers only to the making of a sum. But what shall one day satisfy, has 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 guesses, and fruitless attempts, and trials. [reconstructed: It may settle its hovering thoughts], and upon [reconstructed: an answer] given, say I have now found [reconstructed: at last where] satisfaction may be had; and have [reconstructed: only] this to do; to bend all my powers here, and intend this one thing, the possessing myself of this blessed rest; earnestly to [reconstructed: pursue it], 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 my [reconstructed: life] in dubious toilsome wanderings, in anxious, vain inquiries. 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 suffices.

Let the weary wandering soul bethink itself, and retire to God; he will not mock you with shadows, as the world has done. This is eternal life to know him the only true God, and [reconstructed: Jesus] Christ whom he has sent. Apart from Christ you cannot know, nor see him, with fruit and comfort, but the Gospel revelation (which is the revelation of God in Christ) gives you a lovely prospect of him. His glory shines in the face of Jesus Christ, and when, by beholding it, you are changed into the same likeness, and find yourself gradually changing more and more, from glory to glory, you will find yourself accordingly in a gradual tendency towards satisfaction, and blessedness. That is, do but seriously set yourself 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 you, and become your God; and so long let your eye fix, and dwell here, till it affect your heart; and the proper impress of the Gospel be by the Spirit of the Lord stamped upon it; till you find yourself wrought to a compliance with his holy will, and his image formed in you; and you have soon experience you are entering into his [reconstructed: rest]; and will relish a more satisfying [illegible] in this blessed change; than all your [illegible] sensual enjoyments, did ever afford you before.

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, proportionately, infer the latter.

It is obvious hence, to collect who are in this world (ordinarily and, caeteris 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 that from there partake most of his image (indeed Scripture only vouchsafes the name to such sights of God, he that does evil has not seen God) — such as have most of a godly frame wrought into their spirits, and that have hearts most tempered, 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 inseparable 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 contentment, that it may be too evidently concluded, that a discontented person, has 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 has not seen him. Does that person know God, or has ever seen him, that falls not into the dust, admiring so glorious a majesty? That subjects not himself to him, with loyal affections, accounting it his only grand concern to please, and serve him? But the discontented person takes upon him, as if he were God alone, and as if he expected every creature to do him homage, and thought the creation were made for the pleasure and service of none but him. Has that person ever seen God, that acknowledges him not a sufficient portion? A full, all-comprehending good. Has he seen him, that sees not reason to trust him; to commit all his concerns to him. Has he seen him that loves him not, and delights not in his love? Has 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; it is 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 to the pure and spiritual nature of God. But a discontented spirit, is a sensual, earthly spirit (for what, but such objects are the usual matter of most men's discontents?) taking sensuality in its just latitude, it is a low, [reconstructed: dunghill] spirit; fit for nothing but to rake, and scratch in the dirt.

I insist upon this apprehending (what deserves more lamentation than it has observation) that too many annex a profession of eminent godliness, and spirituality into 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 acknowledging; their afflictions intolerable, not to be borne. They fall out and quarrel with all occurrences, actions, events; neither man, nor God, does anything 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 toward that, they aim at bringing us into a heaven upon earth, to form us to a life agreeable, and having analogy with that of heaven; to which nothing is more analogous in our present state than that peace, and serenity which result from divine knowledge, and holiness: nothing more inconsistent, than 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? It is only God's face, his glorious likeness reflected on our souls, that shall satisfy hereafter, and make heaven, heaven. He does not now wholly conceal himself from us, nor altogether hide his face. The shining of the same face (in what degree he now vouchsafes them) will make this earth a heaven too. One glance towards him may transmit a lively, pleasant luster upon our spirits (They looked to him and were lightened.) And we live in the expectation of clearer, and more impressive, eternal visions. It will become us to express a present satisfiedness, proportional to our present sights, and expectations; and to endeavor 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 nearer to satisfaction.

6. We infer: The love of God to his people is great, which has designed for them so great, and even a satisfying good. We cannot overlook the occasion this doctrine gives us, to consider, and contemplate a while the love of God. If this shall be the blessedness of his saints, it is a great love that shall be the spring and source of it.

Two things, here before our eyes, discover the greatness of this love. That it designs satisfaction to the persons meant; and that they shall be satisfied with the divine vision and likeness.

1. It designs their satisfaction. This is as far as love can go. It is love to the uttermost: it does not satisfy itself, till it satisfies them. It is love to spare an enemy, to relieve a stranger; but to satisfy forever, them that were both; this sure exceeds all the customary 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 has now perfectly attained its end; when it has 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 [reconstructed: complete] my happiness. It has neither pretense, nor inclination to think such a thought. Divine love is now at rest; it was travailing (big with gracious designs) before; it has now delivered itself. It would rather create new heavens every moment, than not satisfy: but it has 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 their 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 adoption. 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. It is 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 has 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 the Divine Majesty, and a transformation into his own likeness; that shall not be withheld. Indeed it has created, refined, enlarged its capacity on purpose, that it might be satisfied with nothing less. Great love may sometimes be signified by a glance; the offered view of a willing face. Thus our Lord Jesus invites his Church to discover her own love, and answer his, 'Let me see your face,' etc. (Song of Solomon 2:14). Love is not more becomingly expressed, or gratified than by mutual looks, [ubi amor, ibi oculus]. How great is that love that purposely lays aside the veil; that never turns away its own, nor permits the aversion of the beholder's eye, throughout eternity. Now we see in a glass; then face to face; as if never weary of beholding on either part, but on that part the condescension lies, is the transcendent, admirable love. That a generous, beneficent (the other till it be satisfied here) a craving indigent love. And how inexpressible a condescension is this? Poor wretches! many of whom, possibly, were once so low, that a strutting grandee would have thought himself affronted by their look; and have met with threatening rebukes their overdaring venturous eye; lo now they are permitted (to stand before princes? that's a mean thing) to feed their eyes with Divine glory, to view the face of God. He sets them before his face forever.

And that eternal vision begets in them an eternal likeness, they behold and partake glory at once, that their joy may be full. They behold not a glorious God, with deformed souls; that would render them a perpetual abomination, and torment to themselves. Love cannot permit that Heaven should be their affliction; that they should have cause to loathe and be weary of themselves in that presence. It satisfies them by clothing, and filling them with glory; by making them partake of the Divine likeness, as well as behold it. It is reckoned a great expression of a complying love, but to give a picture; when the parties loved only permit themselves to view in a mute representation, a vicarious face. This is much more, a vital image (as before) God's one living likeness propagated in the soul, the inchoation of it (is called the Divine Nature, the seed of God) — what amazing love is this, of the great God to a worm? Not to give over till he has assimilated it to his own glory; till it appear as a ray of light begotten of the Father of Lights. Everyone, says the Apostle, that does righteousness, is born of him, and then it follows: 'Behold, what manner of love — to be the sons of God; to be like him, to see him as he is,' etc. How great a word is that (spoken in reference to our present state) — to make us partakers of his holiness. And (as well it might) it is instanced as an effect, and argument of love (for sure chastening itself, abstracted from that end of it, does not import love). Whom the Lord loves, he chastens — and then by and by, in the same series and line of discourse is added — to make us partakers of his holiness. Love always either supposes similitude, or intends it, and is sufficiently argued by it either way. And sure the love of God cannot be more directly expressed, than in his first intending to make a poor soul like him, while he loves it with compassion; and then imprinting and perfecting that likeness, that he may love it with eternal delight: Love is here the first and the last, the beginning and end in all this business.