Human nature in its fourfold state ... In several practical discourses

2dly, 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 may know thee the only true God, and Jesus Christ whom thou hast sent. Now there are two ways, how a desirable 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 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 himself; 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 immediate 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 doth now converse 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 senam by mortals, be clearly discovered, for we shall see his face,