CONTENTS.

CHAP. I. A proemial discourse. A reflection upon some foregoing verses

of the Psalm, by way of introduction to the text. A consideration of

its somewhat various readings, and of its literal importance. A discus-

sion of its real importance so far as is necessary to the settling the

subject of the present discourse.

CHAP. II. A summary proposal of the doctrine contained in this

scripture. A distribution of it into three distinct heads of dis-

course: viz. 1. The qualified subject. 2. The nature. 3. The season

of the blessedness here spoken of. The first of these taken into con-

sideration where the qualification, righteousness, is treated of.

About which is shown, 1. What it is. 2. How it qualifies.

CHAP. III. The nature of this blessedness propounded unto consideration,

in the three ingredients (here mentioned) whereof it consists. 1. Vision

of God's face. 2. Assimilation to him. 3. The satisfaction resulting

thence. These propounded to be considered. 1. Absolutely and singly

each by itself. 2. Relatively, in their mutual respects to each other.

The first of these, Vision of God's face, discoursed of. 1. The object.

2. The act.

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CHAP. IV. The second ingredient into this blessedness considered,

Assimilation to God, or his glory imprest. Wherein it consists, dis-

covered in sundry propositions. The third ingredient. The satisfaction

and pleasure which results, stated and opened.

CHAP. V. The relative consideration of these three ingredients of the

saints' blessedness; where it is propounded to show particularly,

1. What relation vision hath to assimilation. 2. What both these have

to satisfaction. The relation between the two former, inquired into.

An entrance upon the much larger discourse, what relation and influence

the two former have towards the third: What vision of God's face

or glory, contributes towards satisfaction, estimated from the consi-

deration, 1. Of the object, the glory to be beheld; as 'tis divine, entire,

permanent, appropriate.

CHAP. VI. What the vision of God's face contributes to the soul's

satisfaction, estimated from the consideration of the act of vision itself.

Wherein this pleasure surpasses that of sense. A comparison pursued

more at large, between this intuition and discourse, between it and faith.

This intuition more absolutely considered: Its characters, and what

they contribute to the satisfaction of the blessed soul: That it is,

viz. efficacious, comprehensive, fixed, appropriative.

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CHAP. VII. Wherein assimilation (the likeness or glory of God impressed)

contributes unto satisfaction: where is particularly propounded to be

shown, What pleasure it involves, what it disposes to: What it in-

volves in the esse of it, what in the cognosci. 1. The pleasure of being

like God discovered. 1. Showing concerning the image of God (gene

rally considered) that it is the soul's health and soundness restored;

that it is a vital, an intimate, a connatural, a perfect image.

CHAP. VIII. The satisfaction carried in the glory of God impressed,

further shown by instances. Certain particulars of this; impression

instanced in a dependent frame of spirit, subjection or self devoting,

love, purity, liberty, tranquillity.

CHAP. IX. The pleasure arising from knowing, or considering ourselves

to be like God; from considering it, 1. Absolutely, 2. Comparatively,

or respectively; To the former state of the soul, To the state of lost

souls, To its pattern, To the way of accomplishment, To the soul's

own expectations, To what it secures. The pleasure whereto it

disposes, of union, communion. A comparison of this righteousness,

with this blessedness.

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CHAP. X. The season of this satisfaction, which is twofold; at death

and at the resurrection. The former spoken too; wherein is shown,

That this life is to the soul (even of a saint) but as a sleep: That at

death it awakes. As to the latter; That there is a considerable acces-

sion to its happiness at the resurrection.

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CHAP. XI. An introduction to the use of the doctrine hitherto proposed.

The use divided into Inferences of truth, Rules of duty. 1. Inference,

That blessedness consists not in any sensual enjoyment. 2. Inference

The spirit of man (since 'tis capable of so high a blessedness) is a being

of high excellency.

CHAP. XII. Inference 3. That a change of heart is necessary to this

blessedness. The pretences of ungodly men, whereby they would avoid

the necessity of this change. Five considerations proposed in order to

the detecting the vanity of such pretences. A particular discussion

and refutation of those pretences.

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CHAP. 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.

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CHAP. XIV. 7. Inference. That since this blessedness is limited to a

qualified subject, "I in righteousness," the unrighteous are necessarily

left excluded. 8. Inference. That righteousness is no vain thing, inas-

much as it hath so happy an issue, and ends so well.

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CHAP. XV. Two other inferences, from the consideration of the season

of this blessedness: The former, that inasmuch as this blessedness is

not attained in this life, the present happiness of saints must in a

great part consist in hope. The latter, that great is the wisdom and

sagacity of the righteous man, which waives a present temporary

happiness, and chooses that which is distant and future.

CHAP. XVI. The second general head of the improvement or use of the

doctrine propounded from the text, containing certain rules or prescrip-

tions of duty connatural thereto. 1. That we settle in our minds the

true notion of this blessedness. 2. That we compare the temper of our

own spirits with it, and labour thence to discern whether we may lay

claim to it or no.

CHAP. XVII. Rule 3. Directing such as upon inquiry find, or see cause

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to suspect, a total aversation in themselves to this blessedness, to be

speedy and restless in their endeavours to have the temper of their spirits

altered and made suitable to it. Doubts and objections concerning

the use of such_endeavours, in such a case, answered. Some con-

siderations to enforce this direction propounded and pressed.

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CHAP. XVIII. Rule 4. Directing to the endeavour of a gradual im-

provement in such a disposedness of spirit (as shall be found in any

measure already attained) towards this blessedness. That 'tis blessed-

ness begun which disposes to the consummate state of it. That we are

therefore to endeavour the daily increase of our present knowledge of

God, conformity to him, and the satisfiedness of our spirits therein.

CHAP. XIX. Rule 5. Directing to raise our desires above the actual

or possible attainments of this our present, and terminate them upon

the future consummate state of blessedness. The rule explained and

pressed by sundry considerations. Rule 6. That we add to a desirous

pursuit, a joyful expectation of this blessedness, which is pursued in

certain subordinate directions.

CHAP. XX. The addition of two rules, that more specially respect the

yet future season of this blessedness, after this life; viz., Rule 7. That

we patiently wait for it until death. Rule 8. That we love not too

much this present life.

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THE

BLESSEDNESS OF THE RIGHTEOUS.

As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness.-Psalm xvii. 15.

CHAPTER I.

A proemial discourse. A reflection upon some foregoing verses of the Psalm, by way of introduction to the text. A consideration of its somewhat various readings, and of its literal importance. A discussion of its real importance So far as is necessary to the settling the subject of the present discourse.

THE Continual mixture of good and evil in this present state of things, with its uncertain fluctuations, and subjection to perpetual changes, do naturally prompt a considering mind to the belief and hope of another, that may be both more perfect and more permanent. For certainly it could never be a design adequate (or any way agreeable) to the Divine wisdom and goodness, that the blessed God should raise such a thing as this lower creation out of nothing, only to give himself the temporary pleasure of beholding the alternate joys and sorrows of (the best part thereof) his reasonable creatures seated in it: nor a delight at all proportionable to an eternally happy Being, when he hath connaturalized such a creature to this sensible world; only to take notice how variously the passions he hath planted in him, may be moved and stirred by the variety of occasions which he shall thence be presented with; and what sudden and contrary impressions may be made upon his easy passive senses, by the interchanged strokes and touches of contrary objects; how quickly he can raise him into a transport of high contentment and pleasure, and then how soon he can again reduce him to a very paroxysm of anguish and despair. It would discover us to have very vile and low thoughts of God, if we did not judge it altogether unanswerable to his perfections, to design no further thing in creating this world, and placing such a creature as man in it, than only to please himself