11. The same observation will hold as to future happiness; which resulting (as all happiness does) from a certain proportion and agreement between the faculty and the object, must depend upon, and require a certain temper and disposition of the mind, as a natural qualification for it. We find it is [♦]so even in the pleasures of sense. Let the ear be unmusically disposed, and the sweetest sounds put together with the greatest art, will give it no entertainment. And if the organs of taste are indisposed, either naturally or by a disease, the most delicious food is brought in vain, which, as it finds no taste, will give no relish. And if it be thus in the lowest pleasures, can it be otherwise in the highest? If a guest sits idle at a nice and plentiful table, merely because he wants a stomach to eat, or a palate to relish what he finds there, shall an indisposed soul enjoy God? Is there no disposition requisite to make it relish the heavenly banquet? Are these the only pleasures that are to be enjoyed at any rate, and however disposed we come to them? No, without doubt there are dispositions for this, as well as for other enjoyments, a certain temper of mind, which as the apostle speaks, is to make us meet partakers of the inheritance of the saints in light.
[♦] “even so” replaced with “so even” per Errata
12. Now this temper that qualifies us for happiness, must be in general, to be like him who is the object of it, to have our minds conformable to his mind, and our wills conformable to his will; to resemble him as far as he is imitable by us, to have a godlike frame of spirit, or, as the apostle expresses it, to be partakers of the divine nature. And that for this clear reason, because without being in some measure like God, ’tis not possible we should enjoy him, or take any delight in beholding his excellent glory. But when I awake up after thy likeness, I shall be satisfied with it. Lord, what a satisfying likeness is thine? Our likeness to the world makes us love it, but the love of it does not satisfy. O make us like unto thee, that we may be satisfied with thee!
13. More particularly, the temper that qualifies us for happiness, consists in those virtuous dispositions, which the gospel enjoins to all Christians, such as truth, justice and mercy: because in these consists that part of the divine nature, wherein alone we can be like him: his other perfections being peculiar to himself, and [♦]such as no creature can partake of. And accordingly we are exhorted to be holy, as the Lord our God is holy; to be followers of God, as dear children; to be perfect, as our Father which is in heaven is perfect. There is therefore a necessity for us, [♠]as to be like God, that we may enjoy him, so [♣]to be endued with virtuous habits, without which we cannot be like him, nor consequently enjoy him.
[♦] extraneous word “as” removed per Errata
[♠] “to” replaced with “as to” per Errata
[♣] “so as to” replaced with “so to” per Errata
14. But there are two dispositions, which are more particularly necessary to qualify us for the fruition of God, charity and purity: that charity, as it signifies the love of our neighbour, is a necessary qualification is plain, because without this we can’t be like God, who is all love and goodness, overflowing with kindness to all his creatures, and continually doing good to them all, as far as they are capable of receiving it. If ever therefore we mean to be happy with and in him, we must be of the same good loving spirit. And as to charity, taken in its primary sense, for the love of God, this is so immediate a qualification for happiness, that nothing can be more so, since all enjoyment depends upon the love of what we are possessed of, and therefore unless we love God, ’tis impossible we should enjoy him. And for this reason it is, that the love of God is so strictly enjoined, and in so high a measure, no less than that of our whole heart and soul, and mind and strength; and that the precept which requires it is called, the first and great commandment: first and great in many respects, and particularly in this, that ’tis the fundamental qualification for happiness, as immediately respecting the object of it, which if we do not love, we can never enjoy.
*15. The other great qualification for the enjoyment of God is purity; that part of it especially which relates to the pleasures of sense. Now the reason why this is such a qualification for our final happiness is this: God, the object of it is a spiritual being, and the happiness of heaven which consists in the fruition of him, is all over of a rational and intellectual nature: being indeed no other than this, the pleasure of the understanding contemplating the supreme truth, and of the will transported with the love of the sovereign good. And therefore a love of sensual pleasure must indispose us for the love of a good so purely spiritual. And if ever it rises so high as to become the prevailing and governing affection of the soul (the case and character of those who are lovers of pleasure more than lovers of God) it must utterly unqualify us for it. For what can a sensualized soul find in heaven, that will suit with his distempered taste? A Mahometan paradise would suit with such affections well; but in heaven they would meet with nothing but disappointment; and therefore St. Peter, with a pressing earnestness, cautions us against them: Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly desires that war against the soul. They war against the soul, not only by betraying us into sin, either by consenting to them in unlawful circumstances, or by indulging them in an immoderate degree, but chiefly by indisposing us for the enjoyment of a far nobler happiness. And accordingly St. John, among all virtuous dispositions, singles out purity as a preparation for heaven. Every man, says he, that hath this hope, purifieth himself as he is pure. And our Saviour applies this purity to the heart, to shew how that ought to be disposed for happiness. Blessed are the pure in heart, for they shall see God. O infinite purity, what heart will be fit to see thee, if thou dost not purge and cleanse it? O purify us by thy grace, and so fit us for thy glory!
16. By all these considerations it appears, that the commandments of God are the means that lead us to happiness. And for this reason it is, that God, who is willing we should be happy, having made us for that very end, requires them of us, and obliges us to them by all the authority he has over us. For this reason it is, for instance, that he commands us to love him. What is our love to him? Nothing at all. But though it be nothing to him, yet it is to ourselves, as being a necessary qualification for our happiness. This God knows, and therefore requires us to love him; nay, to love him with all our heart and all our strength, because he knows a less degree of love is neither [♦]worthy of him, nor will qualify us to be happy in him. And so in every other instance, God makes those things our duty, which have a close connection with our happiness; and this is that which makes his laws so good and so excellent, and his service a truly reasonable service; for certainly nothing can be more reasonable, than for a man to pursue his own good, nor consequently than to serve and obey God, since this is a certain means to that end, and his own good is the natural fruit of that obedience; and how should this (as was intimated before) endear the service of God to us? How should it make us in love with our duty to him, and glad to be subject to his government? How should it incite us, to yield the most free, ready, chearful and zealous obedience to his laws? In a word, to do his will on earth as the angels do it in heaven, since our own advantage is both the reason of his laws, and the sure consequence of keeping them. *Every prudent Christian therefore looks upon the commandments of God, not as so many imperious curbs and retrenchments of his liberty, nor as so many arbitrary impositions, much less as burthens and grievances (as human laws sometimes are, for want of wisdom or goodness in those that make them) but as so many kind provisions for our happiness, and so many merciful instructions to bring us to our true end: and in this view he yields them obedience, not such as is forced and violent, servile and extorted by fear, such as slaves pay to tyrants, but such as is liberal and ingenuous, and wherein love is the prevailing principle; as becomes one who is under a government so good and gracious, and so every way directed and administered for the best advantage of the subject, as that of God is.