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.