The blessedness of the righteous discoursed from Psal. 17, 15 /The blessednesse of the righteous discoursed from Psal. 17, 15 /

Thirdly, it is further to be enquired, how we §3are here to understand [the likeness of God] I doubt not but we are to understand by it, his glory. And the only difficulty which it will be necessary, at present, to consider, about it, is; whether we are to take it objectively or subjectively, for the glory to be represented to the blessed soul; or the glory to be imprest upon it; the glory which it is to behold, or the glory it shall bear. And I conceive the difference is more easily capable of accommodation then of a strict decision on either part.

By [Face] is undoubtedly meant objective glory, and that in its most perfect representation (the face being, as we know with men, the chief seat of a spectable Majesty and Beauty.) Hence when Moses desires to see Gods glory; though he did vouchsafe some discovery of it, yet he tells him his face cannot be seen. Hereupon, therefore, the next expression [thy likeness] might the more plausibly be restrained to subjective glory; So as to denote the Image of God now in its most perfect impression on the blessed souls.

But that I insist not on; Supposing therefore, that what is signified by [Face] be repeated over again in this word [likeness] yet I conceive the expression is not varied in vain, but having more to say than only that he expected a state of future Vision, viz. that he assured himself of satisfaction too, another word was thought fit to be used that might signify also somewhat that must intervene in order to that satisfaction. 'Tis certain the mere ⟨p. 10⟩objective representation and consequent intuition of the most excellent, (even the Divine) glory, cannot satisfy a soul remaining disaffected and unsuitable thereunto. It can only satisfy, as being represented, it forms the soul into the same image, and attempers it to it self. q. d. I expect hereafter to see the blessed Face of God, and to be my self blessed or satisfied by his glory, at once appearing to me and transfusing it self upon me. In short therefore, I understand by that term, the glory of God as transforming, or, as impressive of it self. If therefore, Glory the Object of the soul Vision, shall by any be thought to be intended in it, I contend not; Supposing only, that the Object be taken not materially, or potentially only, for the thing visible in it self considered but formally, and in esse actuti objecti: that is, as now actually impressing it self, or as connoting such an impression upon the beholding soul. For so only is it productive of such a pleasure and satisfaction to it, as must ensue. As in this form of speech [such a man takes pleasure in knowledge] it is evident knowledge must be taken there both objectively, for the things known, and subjectively, for the actual perception of those things; in as much as, apparently, both must concur to work him delight. So it will appear, to any one that attentively considers it, glory must be taken in that passage we rejoice in hope of the glory of God.