A discourse relating to the much-lamented death and solemn funeral of our incomparable and…

Likeness to God; and the Vision of him.

And these two are so connected, as to admit of a twofold Reference each to other: Either that this Likeness to God be considered as a Preparative for the Vision of him, and so that the latter Words be considered as an Argument of the former, viz. that because it is designed we shall live in the perpetual Vision of God, it is therefore necessary we should be like him, without which we can be no way capable of such a Sight, or of beholding so bright a Glory. Or else, that the Vision of God be perpetually productive of this Likeness to him; and so that the latter Words be understood not only to contain an Argument, whence we may conclude this Likeness must be, but also to express the immediate Cause by which it is. As the Form of Expression will admit either of these References, so I doubt not the Nature of the Thing will require that we take them in both. There could be no such Vision of God as is here meant, if there were not some previous Likeness to him, in our former State. And when, in our final State, we are first admitted to that beatific glorious Vision, by that means, we may reasonably understand will ensue the Perfection of that Likeness.

And these two are so connected, as to admit of a twofold Reference each to other: Either that this Likeness to God be considered as a Preparative for the Vision of him, and so that the latter Words be considered as an Argument of the former, viz. that because it is designed we shall live in the perpetual Vision of God, it is therefore necessary we should be like him, without which we can be no way capable of such a Sight, or of beholding so bright a Glory. Or else, that the Vision of God be perpetually productive of this Likeness to him; and so that the latter Words be understood not only to contain an Argument, whence we may conclude this Likeness must be, but also to express the immediate Cause by which it is. As the Form of Expression will admit either of these References, so I doubt not the Nature of the Thing will require that we take them in both. There could be no such Vision of God as is here meant, if there were not some previous Likeness to him, in our former State. And when, in our final State, we are first admitted to that beatifick glorious Vision, by that means, we may reasonably understand will ensue the Perfection of that Likeness.