"the glory of God doth lighten it, and the lamb is the light thereof," properly"the candle thereof," Rev. xxi. 23, that is, the Lamb is the luminary or luminous body, which gives light to the city; as the sun and moon now give light to the world, or as a candle lightens a dark room and the light proceeding from that glorious luminary of the city, is the glory of God. Sometimes on earth that candle burns. very dimly, it was hid under a bushel, in the time of his humiliation; only now and then it darted out some rays of this light, which dazzled the eyes of the spectators: but now it is set on high, in the city of God, where it shines, and shall shine for ever, in perfection of glory. It was sometimes laid aside, as a stone disallowed of the builders but now it is and for ever will be, "the light," or luminary of that city; and that, "like unto a stone most precious, even like a jasper stone, clear as crystal," ver. 11.

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Who can conceive the happiness of the saints in the presence chamber of the great King, where he sits in his chair of state, making his glory eminently to appear in the man Christ? His gracious presence makes a mighty change upon the saints in this world: his glorious presence in heaven, then, must needs raise their graces to perfection, and elevate their capacities. The saints experience that the presence of God, now with them in his grace, can make a little heaven of a sort of hell. How great then must the glory of heaven be, by his presence there in his glory! If a candle, in some sort, beautifies a cottage or prison, how will the shining sun beautify a palace or paradise! The gracious presence of God made a wilderness lightsome to Moses; the valley of the shadow of death, to David; a fiery furnace, to the three children: what a ravishing beauty then shall arise from the Sun of righteousness, shining in his meridian brightness on the street of the city paved with pure gold! This glorious presence of God in heaven, will put a glory on the saints themselves. The most pleasing garden is devoid of beauty, when the darkness of the night sits down on it; but the shining sun puts a glory on the blackest mountains: so those who are now as bottles in the smoke, when set in the glorious presence of God, will be glorious both in soul and body.

Secondly, The saints in heaven shall have the full enjoyment of God and of the Lamb. This is it that perfectly satisfies the rational creature; and here is the saints' everlasting rest. This will make up all their wants, and fill the desires of their souls, which, after all here obtained, still cry, "Give, give," not without some anxiety; because, though they do enjoy God, yet they do not enjoy him fully. As to the way and manner of this enjoyment, our Lord tells us, John xvii. 3, "This is life eternal, that they might know thee,

the only true God, and Jesus Christ, whom thou hast sent." Now there are two ways, in which a desirahle object is known most perfectly and satisfyingly; the one is by sight, the other by experience sight satisfies the understanding, and experience satisfies the will. Accordingly, one may say, that the saints enjoy God and the Lamb in heaven, 1. By an intuitive knowledge; 2. By an experimental knowledge; both of them perfect, I mean, in respect of the capacity of the creature; for otherwise a creature's perfect knowledge of an infinite Being is impossible. The saints below enjoy God, in that knowledge they have of him by report, from his holy word, which they believe; they see him likewise darkly in the glass of ordinances, which do, as it were, represent the Bridegroom's picture, or shadow, while he is absent: they have also some experimental knowledge of him; they taste that God is good, and that the Lord is gracious. But the saints above shall not need a good report of the King, they shall see him; therefore faith ceaseth: they will behold his own face; therefore ordinances are no more : there is no need of a glass. They shall drink, and drink abundantly, of that whereof they have tasted; and so hope ceaseth, for they are at the utmost bounds of their desires.

(1.) The saints in heaven shall enjoy God and the Lamb, by sight, and that in a most perfect manner, 1 Cor. xiii. 12, "For now we see through a glass, darkly; but then face to face." Here our sight is but mediate, as by a glass, in which we see not things themselves, but the images of things! but there we shall have an immedate view of God and the Lamb. Here our knowledge is but obscure: there it shall be clear, without the least mixture of darkness. The Lord now converses with his saints through the lattices of ordinances; but then shall they be in the presence chamber with him. There is a veil now on the glorious face, as to us: but when we come to the upper house, that veil, through which some rays of beauty are now darted, will be found entirely taken off; and then shall glorious excellencies and perfections, not seen in him by mortals, be clearly discovered, for we shall see his face, Rev. xxii. 4. The phrase seems to be borrowed from the honour put on some in the courts of monarchs, to be attendants on the king's person. We read, Jer. lii. 25, of "seven men that were" (Heb. seers of the king's face," that is as we read it,) "near the king's person." O unspeakable glory! the great king keeps his court in heaven: and the saints shall all be his courtiers ever near the king's person, seeing his face. "The throne of God and of the Lamb shall be in it, and his servants shall serve him; and they shall see his face," Rev. xxii. 3, 4.

They shall see Jesus Christ, God and man with their bodily eyes,

as he will never lay aside the human nature. They will behold that `glorious blessed body, which is personally united to the divine nature, and exalted above principalities and powers, and every name that is named. There we shall see, with our eyes, that very body which was born of Mary at Bethlehem, and crucified at Jerusalem between two thieves: the blessed head, that was crowned with thorns; the face, that was spit upon; the hands and feet, that were nailed to the cross; all shining with inconceivable glory. The glory of the man Christ will attract the eyes of all the saints, and he will be for ever admitted in all them that believe, 2 Thess. i. 10. Were each star in the heavens shining as the sun in its meridian brightness, and the light of the sun so increased, as the stars, in that case, should bear the same proportion to the sun, in point of light, that they do now; it might possibly be some faint resemblance of the glory of the man Christ, in comparison with that of the saints; for though the saints "shine forth as the sun," yet not they, but the Lamb shall be "the light of the city." The wise men fell down, and worshipped him, when they saw him "a young child, with Mary his mother in the house." But O what a ravishing sight will it be to see him in his kingdom, on his throne, at the Father's right hand! "The Word was made flesh," John i. 14, and the glory of God shall shine through that flesh, and the joys of heaven spring out from it, unto the saints, who shall see and enjoy God in Christ. For since the union between Christ and the saints is never dissolved, but they continue his members for ever; and the members cannot draw their life, but from their head; seeing that which is independent on the head, as to vital influence, is no member; therefore Jesus Christ will remain the everlasting bond of union betwixt God and the saints; from whence their eternal life shall spring, John xvii. 2, 3, “ Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God," &c. Ver. 22, 23, " And the glory which thou gavest me, I have given them, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." Wherefore the immediate enjoyment of God in heaven, is to be understood in respect of the laying aside of word and sacraments, and such external means, as we enjoy God by in this world; but not as if the saints should then cast off their dependence on their Head for vital influences: nay, "the Lamb which is in the midst of the throne shall feed them, and lead them unto living fountains of waters," Rev. vii. 17.

Now when we shall behold him, who died for us, that we might

live for evermore, whose matchless love made him swim through the Red Sea of God's wrath, to make a path in the midst of it for us, by which we might pass safely to Canaan's land; then we shall see what a glorious one he was, who suffered all this for us; what entertainment he had in the upper house; what hallelujahs of angels could not hinder him to hear the groans of a perishing multitude on earth, and to come down for their help; and what glory he laid aside for us. Then shall we be more "able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge," Eph. iii. 18, 19. When the saints shall remember, that the waters of wrath which he was plunged into, are the wells of salvation from whence they draw all their joy; that they have got the cup of salvation in exchauge for the cup of wrath his Father gave him to drink, which his sinless human nature shivered at; how will their hearts leap within them, burn with seraphic love, like coals of juniper, and the arch of heaven ring with their songs of salvation! The Jews, celebrating the feast of tabernacles, which was the most joyful of all their feasts, and lasted seven days, went once every day about the altar, singing hosanna, with their myrtle, palm, and willow branches in their hands, the two former signs of victory, the last, of chastity, in the meantime bending their boughs towards the altar. When the saints are presented as a chaste virgin to Christ, and as conquerors have got their palms in their hands, how joyfully will they compass the altar evermore, and sing their hosannas, or rather their hallelujahs about it, bending their palms towards it, acknowledging themselves to owe all unto the Lamb that was slain, and who redeemed them with his blood! To this agrees what John saw, Rev. vii. 9, 10, “A great multitude-stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb."

They shall see God, Matt. v. 8. They will be happy in seeing the Father, Son, and Holy Ghost, not with their bodily eyes, in respect of which God is invisible, 1 Tim. i. 17, but with the eyes of their understanding; being blessed with the most perfect, full, and clear knowledge of God, and divine things, which the creature is capable of. This is called the beatific vision, and is the perfection of understanding, the utmost term thereof. It is but an obscure delineation of the glory of God, that mortals can have on earth; a sight, as it were, of "his back parts," Exod. xxxiii. 23. But there they will in the fulness of his

see his face, Rev. xxii. 4. They shall see him glory, and behold him fixedly; whereas it is but a passing view they

can have of him here, Exod. xxxiv. 6. There is a vast difference between the sight of a king in his undress, quickly passing by us; and a fixed leisurely view of him, sitting on his throne in his royal robes, his crown on his head, and his sceptre in his hand: such a difference will there be, between the greatest manifestation of God that ever a saint had on earth, and the display of his glory in heaven. There the saints shall eternally, without interruption, feast their eyes upon him, and be ever viewing his glorious perfections. And as their bodily eyes shall be strengthened, and fitted to behold the glorious majesty of the man Christ; as eagles gaze on the sun, without being blinded thereby; so their minds shall have such an elevation, as will fit them to see God in his glory their capacities shall be enlarged, according to the measure in which he shall be pleased to communicate himself unto them, for their complete happiness.

This blissful sight of God being quite above our present capacities, we must needs be much in the dark about it. But it seems to be something else than the sight of that glory, which we shall see with our bodily eyes, in the saints, and in the man Christ, or any other splendour or refulgence from the Godhead whatever; for no created thing can be our chief good and happiness, nor fully satisfy our souls; and it is plain that these things are somewhat different from God himself. Therefore I conceive, that the souls of the saints shall see God himself: so the Scriptures teach us, that we shall " see face to face, and know even as we are known," 1 Cor. xiii. 12; and that we shall see him as he is," 1 John iii. 2. Yet the saints can never have an adequate conception of God: they cannot comprehend that which is infinite. They may touch the mountain, but cannot grasp it in their arms. They cannot, with one glance of their eye, behold what grows on every side: but the divine perfections will be an unbounded field, in which the glorified shall walk eternally, seeing more and more of God; since they can never come to the end of that which is infinite. They may bring their vessels to this ocean every moment, and fill them with new waters.-What a ravishing sight would it be, to see all the perfections, and lovely qualities, that are scattered here and there among the creatures, gathered together into one! But even such a sight would be infinitely below this blissful sight the saints shall have in heaven. For they shall see God, in whom all these perfections shall eminently appear infinitely more, whereof there is no vestige to be found in the creatures. In him shall they see every thing desirable, and nothing but what is desirable.

Then shall they be perfectly satisfied as to the love of God to