The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...

CHAP. VIII. (Book 8)

The satisfaction carried in the glory of God impressed, further shew'n by in∣stances. Certain particulars of this im∣pression instanc't in. A dependent frame of Spirit. Subjection, or self-devoting, Love, Purity, Liberty, Tranquility.

BUt besides the general consideration of this likeness, we shall instance in some of the particular excellencies compre∣hended in it. Wherein the blessed shall imitate, and resemble God. Whence we may further estimate the pleasure and satis∣faction that being like God will afford. Only here let it be remembred, that as we all along in this discourse, speak of likeness to God in respect of moral excellencies; So by likeness to him in respect of th••se▪ we understand not only a participation of those which are communi∣cable;

but a correspondent impresse also, as to those that are incommunicable, as hath been more distinctly opened, in the Propositions concerning this likeness: Which being pre∣mised I shall give instances of both kinds, to discover somewhat of the inexpressible plea∣sure of being thus conformed to God.

And here, pretermitting the impresse of knowledge, of which we have spoken under the former head of vision, we shall instance.

1. In a dependent frame of Spirit; which is the proper impress of the divine all-sufficiency, and self-fulness duly apprehended by the bles∣sed soul. It is not easie to conceive a higher pleasure, than this, competible to a creature, The pleasure of dependence. Yea this is a higher than we can conceive. Dependence (which speaks the creatures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or habitude to its principle as the subserviency which im∣parts its habitude to its end, is two∣fold.

1. Natural, which is common and essential to all creatures; Even when no such thing is thought on, or considered by them. The Creatures live, move, and have their beings in God whether they think of it or no.

2. Voluntary or rational, which is de facto, appropriate; and de jure; common to reasonable creatures as such. A dependence that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Elective, and with a foregoing reason, (which I understand by elective, not a liberty of doing or not doing it) and con∣comit••nt consideration of what we do, and animadversion of our own act, when know∣ingly

and willingly, understanding our selves in what we do, we go out of our selves and live in God. This is the dependence of which I speak. And it cannot but be attended with transcendent pleasure in that other State, when that knowledge and animadversion shall be clear and perfect. Both, as this dependence imports.

A

• Nullifying of self.
• Magnifying (I may call it omnifying) of God, a making him all in all.

As it imports (which it doth most evidently) a self-annihilation. A pure nullifying of self. 'Tis a continual recognition of my own no∣thingness. A momently, iterated confession, that my whole being is nothing but a meer puff of precarious breath, a bubble rais'd from nothing by the arbitrary fict of the great Creator, reducible, had he so pleased, any moment to nothing again. These are true and just acknowledgments; and to a well-tempered soul infinitely pleasant, when the state of the ca is throughly understood (as now it is) and it hath the apprehension clear, how the crea∣tion is sustained, how, and upon what terms its own being, life, and blessedness are conti∣nued to it; that it is, by its self, nothing, and that it is every moment determinable upon the constancy of the Creators Will, that it is not simply nothing. 'Tis not possible that any thing should hinder this consideration from being eternally delightful; but that diabolical un∣creaturely Pride, that is long since banisht Heaven, and banisht its very subjects thence

also. Nothing can sute that temper but to be a God; to be wholly independent; to be its own sufficiency. The thoughts of living at the will and pleasure of another, are grating; but they are only grating to a proud heart, which here hath no place. A soul naturallized to humiliations, accustomed to prostrations, and self-abasements, trained up in acts of mortifi∣cation, and that was brought to glory, through a continued course, and series of self-denyall: That ever since it first came to know it self was wont to depend for every moments breath, for every glimpse of light, for every fresh influ∣ence (I live yet not I—) with what pleasure doth it now as it were vanish before the Lord!* 1.1 what delight doth it take to diminish it self; and as it were disappear to contract and shrivel up it self; to shrink even into a point, into a nothing, in the presence of the divine glory, that it may be all in all. Things are now plea∣sant (to the soul, in its right-mind) as they are sutable; as they carry a comliness and congrui∣ty in them. And nothing now appears more becoming, than such a self-annihilation. The distances of Creator and Creature, of Infinite and Finite, of a necess••ry and arbitrary being, of a self-originated and a derived being of what was from ••ver••••sting, and what had a beginning, are now better understood than ever. And the soul by how much it is now come nearer to God, is more apprehensive of its distance. And such a frame, and posture doth hence please it best, as doth most fitly correspond thereto. Nothing is so pleasing to it as to be

as it ought. That temper is most grateful that is most proper, and which best agrees with its state. Dependence therefore is greatly plea∣sing, as it is a self-nullifying thing. And yet it is, in this respect, pleasing, but as a means to a further end. The pleasure that attends it is higher and more intense, according as it more immediately attains that end, Viz.

The magnifying and exalting of God; which is the most connatural thing to the holy soul. The most fundamental and deeply imprest Law of the New Creature. Self gives place that God may take it, becomes nothing, that he may be all. It vanishes, that his glory may shine the brighter.

Dependence gives God his power glory. 'Tis the peculiar honour and prerogative of a Deity, to have a world of Creatures hanging upon it, staying themselves upon it: to be the fulcrum, the centre of a lapsing Creation. When this dependence is voluntary and intelligent, it carries in it a more explicite owning ac∣knowledgment of God. By how much more this is the distinct and actual sense of my soul: Lord, I cannot live but by thee, So much the more openly and plainly do I speak it out, Lord, thou art God alone, thou art the fulness of life and being, the only root and spring of life, The Everlasting I Am. The being of beings.

How unspeakably pleasant to a holy soul will such a perpetual agnition or acknowledg∣ment of God be, when the perpetuation of its being, shall be nothing else than a perpetuati∣on of this acknowledgment; when every re∣newed

aspiration, every motion, every pulse of the glorified soul, shall be but a repetition of it, when it shall find it self in the eternity of life, that everlasting state of life, which it now possesses, to be nothing else than an everlasting testimony that God is God: He is so, for I am, I live, I act, I have the power to love him; none of which could otherwise ••e. When amongst the innumerable myriads of the heavenly hoast, this shall be the mutual alternate testimony of each to all the rest, throughout eternity will not this be pleasant? When each shall feel continually, the fresh illapses, and incomes of God, the power, and sweetness of divine in∣fluences, the inlivening vigour of that vi∣tal breath, and find in themselves, thus we live and are sustained: and are yet as secure, touching the continuance of this state of life, as if every one were a God to himself; and did each one possess an intire God-head. When their sensible dependence on him, in their glorified state, shall be his perpetual triumph over all the imaginary Deities, the phansied Numina, wherewith he was heretofore pro∣voked to jealousie: And he shall now have no rival left, but be acknowledged and known to be all in all. How pleasant will it then be, as it were to loose themselves in him! and to be swallowed up, in the overcoming sense of his boundless, alsufficient, every where flow∣ing fulness!

And then add to this; they do by this de∣pendence actually make this fulness of God their own. They are now met in one common

principle of life and blessedness, that is suf∣ficient for them all. They no longer live a life of care, are perpetually exempt from solicitous thoughts which here they could not perfectly attain to in their earthly state. They have nothing to do but to depend, to live upon a present self-fufficient good, which alone is enough to replenish all desires; else it were not self-sufficient.* 1.2 How can we divide in our most abstractive thoughts, the highest pleasure, the fullest satisfaction from this de∣pendence! 'Tis to live at the rate of a God; a God-like life. A living upon immense ful∣ness, as he lives.

2. Subjection; which I place next to depen∣dence, as being of the same allay. The pro∣duct of imprest Soveraignty; as the other, of all-sufficient fulness: Both, impressions upon the creature, corresponding to somewhat in God, most incommunicably appropriate to him.

This is the souls real, and practical acknow∣ledgement of the Supream Majesty: Its ho∣mage to its Maker: Its self-dedication: Than which nothing more suits the state of a crea∣ture, or the Spirit of a Saint. And as it is suit∣table, 'tis pleasant. 'Tis that by which the blessed Soul becomes, in its own sense, a conse∣crated thing, a devoted thing, sacred to God: Its very life, and whole being refer'd and made over to him. With what delightful relishes, what sweet gusts of pleasure is this done! while the soul tasts its own act; approves it with a full ungainsaying judgment; apprehends the

condignity, and fitness of it assents to its self herein; and hath the ready suffrage, the har∣monious concurrence of all his powers. When the words are no sooner spoken, Worthy art thou, O Lord, to receive glory, honour, and pow∣er, for thou hast created all things, and for thy pleasure they are, and were created; but they are resounded from the penetralia, the inmost bow∣els, the most intimate receptacles, and secret chambers of the Soul. O Lord, thou art worthy; worthy, that I, and all things should be to thee; worthy to be the Omega, as thou art the Alpha, the last, as thou art the first; the end, as thou art the beginning of all things; the Ocean into which all being shall slow; as the Fountain from which it sprang. My whole self, and all my powers, the excellencies now implanted in my being, the priviledges of my now glo∣rified state, are all worth nothing to me but for thee, please me only, as they make me fit∣ter for thee. O the pleasure of these Senti∣ments, the joy of such raptures! when the soul shall have no other notion of it self, than of an everlasting sacrifice, always ascending to God in its own flames.

For this devotedness, and subjection speak not barely, an act, but a state. A Being to the praise of grace.* 1.3 A Living to God. And tis no mean pleasure that the sincere soul finds in the imperfect beginnings, the first Essayes of this life; the enitial breathings of such a Spirit, its entrance into this blessed state; when it makes the first tender, and present of it self to God (as the Apostle expresses it) when it

first begins to esteem it self an hallowed thing; separate, and set apart for God. Its first act of unfeigned self-resignation; when it tells God from the very heart, I now give up my self to thee to be thine. Never was marriage cove∣nant made with such pleasure, with so compla∣cential consent. This quitting claim to our selves, parting with our selves upon such terms, to be the Lords for ever: O the peace, the rest, the acquiescence of Spirit that attends it! When the poor soul that was weary of it self, knew not what to do with it self, hath now on the sudden found this way of disposing it self to such an advantage! there is pleasure in this Treaty. Even the previous breakings and relentings of the soul towards God are pleasant. But, O the pleasure of con∣sent!* 1.4 of yielding our selves to God, as the Apostles expression is: when the Soul is over∣come, and cryes out, Lord, now I resign, I yield, possess now thy own right, I give up my self to thee. That yielding is subjection, self-devoting; in order to future service,* 1.5 and obedience. (To whom ye yield your selves servants to obey, &c.) And never did any man enrol himself, as a ser∣vant, to the greatest Prince on earth, with such joy. What pleasure is there in the often iterated recognition of these transactious: in multiplying such bonds upon a mans own soul (though done faintly, while the fear of break∣ing, checks its joy in taking them on.) When in the uttering of these words, I am thy ser∣vant,* 1.6 O Lord, thy servant, the son of thine hand∣maid; (i. e. thy born servant, all••ding to that

custom and Law among the Jews.)* 1.7 Thy ser∣vant devoted to thy fear, a man finds they fit his spirit, and are aptly expressive of the true sense of his soul; is it not a grateful thing? And how pleasant is a state of life consequent and agreeable to such transactions and Cove∣nants with God! when 'tis meat and drink to do his will. When his zeal eats a man up; and one shall find himself secretly consuming for God! and the vigour of his soul exhaled in his service! Is it not a pleasant thing so to spend and be spent? when one can in a mea∣sure find that his will is one with Gods, trans∣formed into the divine will; that there is but one common will, and interest, and end be∣tween him and us; and so that in serving God, we raign with him; in spending our selves for him, we are perfected in him. Is not this a pleasant life? Some Heathens have spoken at such a rate of this kind of life as might make us wonder, and blush. One speaking of a vertu∣ous person; saith,

he is as a good Souldier that bears wounds,* 1.8 and numbers skars, and at last, smitten through with darts, dying, will love the Emperour, for whom he falls; he will (saith he) keep in mind that ancient pre∣cept, follow God. But they that complain, cry out and groan, and are compelled by force to do his commands, and hurried into them against their will, and what a madness is it (saith he) to be drawn rather than follow? And presently after subjoyns, we are born in a Kingdom; to obey God is liberty.

The same person writes in a Letter to a friend:

If thou believe me when I most freely discover to thee the most secret fixed being of my soul,* 1.9 in all things my mind is thus formed: I obey not God so properly as I as∣sent to him. I follow him with all my heart, not because I cannot avoit it.

And ano∣ther,* 1.10

Lead me to whatsoever I am appointed, and I will follow thee chearfully, but if I refuse, or be unwilling, I shall follow not∣withstanding.

A Soul cast into such a mould, formed into an obediential subject frame, what sweet peace doth it enjoy! how pleasant rest! every thing rests most composedly in its proper place. A bone out of joynt knows no ease, nor lets the body enjoy any. The creature is not in its place but when 'tis thus subject, is in this sub∣ordination to God. By flying out of this sub∣ordination the world of mankind is become one great disjoynted body; full of weary tos∣sings, unacquainted with ease, or rest. That soul that is but in a degree reduc't to that bles∣sed state & temper, is as it were in a new world; so great, and happy a change doth it now feel in it self. But when this transformation shall be compleated in it; and the will of God shall be no sooner known than rested in with a complacential approbation; and every moti∣on of the first and great mover shall be an effi∣cacious law to guide and determine all our mo∣tions: and the lesser-wheeles shall presently run at the first impulse of the great and master-wheel, without the least rub or hesitation; when the law of sin shall no longer check the law of

God; when all the contentions of a rebellious flesh; all the counter-strivings of a perverse, ungover∣nable heart, shall cease for ever; O unconcei∣vable blessedness of this consent, the pleasure of this joyful harmony, this peaceful accord!

Obedience, where 'tis due but from one creature to another, carries its no small advan∣tages with it, and conducibleness, to a plea∣sant, unsolicitous life. To be particularly prescribed to, in things about which our minds would otherwise be tost with various appre∣hensions, anxious, uncertain thoughts; how great a priviledge is it! I cannot forget a per∣tinent passage of an excellent person of recent memory.

And (saith he) for pleasure I shall profess my self so far from doting on that popular Idol,* 1.11 liberty, that I hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty. Were there not true bounds of Magistrates, of Laws, of piety, of reason in the heart, every man would have a fool, I add, a mad Tyrant to his Master, that would mul∣tiply him more sorrows, than bryars and thorns did to Adam, when ••e was freed from the bliss at once and the restraint of Paradise; and was, sure, greater slave in the wilder∣ness, than in the inclosure; would but the Scripture permit me that kind of Idolatry, the binding my faith, and obedience to any one visible infallible Judg or Prince, were it the Pope, or the Mufti, or the grand Tar∣tar; might it be reconcilible with my Creed, it would be certainly with my inter••st, to

get presently into that posture of obedience: I should learn so much of the Barbarian Am∣bassadors in Appian, which came on pur∣pose to the Romans to negotiate for leave to be their servants. 'Twould be my policy, if not my piety, and may now be my wish, though not my faith, that I might never have the trouble to deliberate, to dispute, to doubt, to chuse (those so many profitless uneasines∣ses) but only the favour to receive com∣mands, and the meekness to obey them.

How pleasurable then must obedience be to the per∣fect will of the blessed God, when our wills shall also be perfectly attempered and conform∣ed there unto!* 1.12 Therefore are we taught, Thy will be done in earth as it is in heaven. What is most perfect in its kind gives rule to the rest.

3. Love. This is an eminent part of the image or likeness of God in his Saints; As it is that great Attribute of the divine being that is,* 1.13 alone, put to give us a notion of God. God is love. This is an excellency (consider it whether in its original, or copie) made up of pleasantnesses. All love hath complacency or pleasure in the nature, and most formal no∣tion of it. To search for pleasure in love, is the same thing as if a man should be solicitous to find water in the Sea, or light in the body of the Sun. Love to a friend is not without high pleasure, when especially he is actually present, and injoye'd. Love to a Saint rises higher in nobleness, and pleasure, according to the more excellent qualification of its ob∣ject.

'Tis now in its highest improvement, in both these aspects of it, where whatsoever tends to gratifie our nature, whether as hu∣mane, or holy, will be in its full perfection. Now doth the soul take up its stated dwelling in Love, even in God who is Love; and as he is Love; 'tis now enclosed with Love, encom∣pas'd with Love, 'tis conversant in the proper region, and element of Love. The Love of God is now perfected in it: That Love which is not only participated from him but termi∣nated in him,* 1.14 That perfect Love casts out tor∣menting Fear. So that here is pleasure with∣out mixture. How naturally will the blessed soul now dissolve and melt into pleasure! It is new fram'd on purpose for Love-imbraces, and injoyments. It shall now love like God, as one composed of Love. It shall no longer be its complaint and burden that it cannot reta∣liate in this kind; that being beloved it can∣not love.

4. Purity. Herein also, must the blessed soul resemble God, and delight it self. Every one that hath this hope (viz. of being hereafter l••ke God, and seeing him as he is) purifieth him∣self as he is pure. A God-like purity is inti∣mately connext with the expectation of future blessedness, much more with the fruition. Blessed are the pure in heart; besides the reason there annext [for they shall see God] (which is to be considered under the other head, the pleasure unto which this likeness disposes) that proposition carries its own reason in it self. It is an incomparable pleasure that purity

carries in its own nature; As sin hath in its ve∣ry nature (besides its consequent guilt and sorrow) trouble and torment beyond expres∣sion.* 1.15 Whatsoever defiles doth also disturb. Nor do any but pure pleasures deserve the name. An Epicurus himself will tell us, there cannot be pleasure without wisdom, honesty, and righteousness. 'Tis least of all possible there should, when once a person shall have a right knowledge of himself, and (which is moral impurity whereof we speak) the filthiness of sin.* 1.16 I doubt not but much of the torment of Hell, will consist, in those too-late, and despai∣ring self-loathings, those sickly resentments, the impure wretches will be possessed with, when they see what hideous deformed mon∣sters their own wickedness hath made them. Here the gratifications of sense that attend it, bribe and seduce their judgments into another estimate of sin; but then, it shall be no longer thought of under the more favourable notion of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall taste nothing but the gall and wormwood.

'Tis certainly no improbable thing, but that reason, being now so fully rectified, and un∣deceived, vizors torn off, and things now ap∣pearing in their own likeness; so much will be seen, and apprehended of the intrinsique evil and malignity of their viliated natures, as will serve for the matter of further torment; while yet such a sight can do no more to a change of their temper than the Devils faith doth to theirs; Such sights, being accompanied with their no hope of ever attaining a better

state, do therefore no way tend to mollifie, or demulce their Spirits, but to increase their rage and torment.

It is however out of question, that the pu∣rity of heaven will infinitely inhance the plea∣sure of it; For 'tis more certain the intrinsical goodness of holiness (which term I need not among these instances, in as much as the thing admits not of one entire notion, but lies partly under this head, partly under the second, that of devotedness to God) will be fully under∣stood in Heaven, than the intrinsecal evil of s••n in Hell: And when it is understood, will it not affect? will it not please? Even here, how pleasing are things to the pure (but in degree so) that participate of the divine pu∣rity.* 1.17 Thy word is very pure (saith the Psalmist) therefore thy servant loveth it. Under this notion do holy ones take pleasure each in other, be∣cause they see somewhat of the divine like∣ness, their Fathers image, in one another; will it not be much more pleasing to find it each one perfect in himself? to feel the ease, and peace, and rest, that naturally goes with it. A man that hath any love of cleanlinesse, if casually plung'd into the mire, he knows not what to do with himself; he phansies his own cloaths to abhor him (as Job rhetorically speaks) so doth as natural a pleasure attend p••rity:* 1.18 It hath it even in it self. The words of the pure (saith the Wise-man) are pleasant words,* 1.19 (words of pleasantnesses it might be read.) That pure breath that goes from him, i•• not without a certain pleasurableness ac∣companying

it. And if so to another, much more to himself, especially when every thing corresponds; and (as the expression is) he finds himself clear throughout.

5. Liberty; (Another part of the Divine likeness, wherein we are to imitate God) can∣not but be an unspeakable satisfaction. Suppo∣sing such a state of the notion of liberty as may render it really a perfection. Which other∣wise it would be a wickedness to impute to God, and an impossibility to partake from him.

I here speak of the moral liberty of a Saint as such, not of the natural liberty of a man, as a man: and of the liberty consummate of Saints in glory; not of the inchoate, imperfect liberty of Saints on earth.

And therefore the intricate controversies about the liberty of the humane will, lye out of our way, and need not give us any trouble.

'Tis out of question that this Liberty consists not (what ever may be said of any other) in an equal propension to good or evil, nor in the wills independency on the practical under∣standing; nor in a various, uncertain muta∣bility, or inconstancy; nor is it such as is op∣posed to all necessity, 'tis not a liberty from the government of God* 1.20 nor from a deter∣mination to the simply best, and most eligible Objects.

But it is a liberty from the servitude of sin; from the seduction of a misguided Judgment; and the allurement of any insnaring, forbidden Objects, consisting in an unbounded amplitude

and inlargedness of soul towards God, an in∣determination to any inferiour good, resulting * 1.21 from an intire subjection to the divine will; a submission to the order of God; and steady adherence to him. And unto which the many descriptions and elogies agree most indisputa∣bly, which from sundry Authors are congest∣ed together by Gibieuf,* 1.22 * in that ingenious Tractate of Liberty.* 1.23

As that he is free that lives as he will (from Cicero, insisted on by S. Aug. de Civit. Dei lib. 14. c. 25.) that is, who neither wishes any thing, nor fears any thing; who in all things acquiesces in the will of God; who minds no∣thing but his own things, and accounts nothing his own but God, who savors nothing but God, who is mov'd only by the will of God.

Again;* 1.24 he is free, that he cannot be hindred being willing, nor forced being unwilling (from Epictetus) i. e. who hath alwayes his will; as having perfectly subjected it to the will of God (as the same Author explains himself.

Again; He is free that is master of himself (from the Cilians) i. e. (as that liberty respects the spirit of a man) that hath a mind indepen∣dent on any thing forreign, and alien to him∣self.

That only follows God (from Phi••o Judaeus) That lives according to his own reason (from Ari∣stotle) with many more of like import; that alone, do fully, and perfectly sute that state of liberty the blessed soul shall hereafter eter∣nally enjoy; as that Author often acknow∣ledges.

This is the glorious Liberty of the Children of God. The Liberty wherewith the Son makes free. Liberty indeed, measured, and regulated by the royal Law of Liberty, and which is perfected only in a perfect conformity thereto. There is a most servile* 1.25 Liberty, a beinga 1.26 free from righteousness, which, under that specious name and shewb 1.27 inslaves a man to corruption; and there is as free a service, by which a man is still the more free by how much the more he serves, and is subject to his superiours will, and governing influences: and by how much the lesse possible it is, he should swerve there∣from* 1.28.

The nearest approaches therefore of the soul to God; Its most intimate union with him, and intire subjection to him, in its glorified state, makes its liberty consummate. Now is its deliverance compleat, its bands are fallen off, tis perfectly disentangled from all the snares of death, in which it was formerly held; 'tis under no restraints, opprest by no weights, held down by no cloggs. It hath the free ex∣ercise of all its powers; hath every faculty and affection at command. How unconceivable a pleasure is this! With what delight doth the poor prisoner entertain himself, when his manacles and fetters are knockt off! when he's enlarged from his loathsom dungeon, and the house of his bondage, breaths in a free air!

can dispose of himself, and walk at liberty whither he will. The bird escaped from his Cage; or freed from his Line, and Stone, that resisted its ruine and too feeble strug∣lings before, how pleasantly doth it range, (with what joy doth it clap its wings, and take its slight! A faint Emblem of the joy, wherewith that pleasant chearful note shall, one day, be sung and chanted forth. Our soul is escaped, as a bird out of the snare of the Fow∣ler, the snare is broken, and we are escaped. There is now no place for such a complaint. I would, but I cannot, I would turn my thoughts to glo∣rious objects, but I cannot. The blessed soul feels it self free from all confinement; nothing resists its will; as its will doth never resist the will of God. It knows no limits, no restraints; is not tyed up to this or that particular good, but expatiates freely, in the immense univer∣sal all comprehending goodness of God him∣self.

And this liberty,* 1.29 is the perfect Image and likeness of the liberty of God, especially, in its consummate state. In its progress towards it, it increases as the Soul draws nearer to God: which nearer approach is not in respect of place, or local nearness, but likeness, and conformity to him; in respect whereof, as God is most sublime and excellent in himself, so is it in him.

Its consummate liberty is; when it is so fully transformed into the likeness of God, as that he is all to it, as to himself. So that as he is an infinite satisfaction to him∣self; his likeness in this respect, is the very satisfaction it self, of the blessed soul.

6. Tranquility. This also is an eminent part of that assimilation to God, wherein the blessed∣ness of the holy Soul must be understood to lye: a perfect composure, a perpetual and everlasting calm, an eternal vacancy from all unquietness or perturbation. Nothing can be supposed more inseparably agreeing to the nature of God than this: Whom Scripture wit∣nesses to be without variablness or shadow of change. There can be no commotion without mutati∣on, nor can the least mutation have place in a perfectly simple, and uncompounded nature: Whence even Pagan reason hath been wont to attribute the most undisturbed and unalterable tranquility to the nature of God. Balaam knew it was incompatible to him to lye, or re∣pent. And (supposing him to speak this from

a present inspiration) it is their common Do∣ctrine concerning God.* 1.30 Any the least troubles and tempests (saith one) are far exiled from the tranquility of God for all the inhabitants of hea∣ven do ever injoy the same stable tenour, even an eternal quality of mind. And a little after speaking of God, saith he, 'tis neither p••ssible he should be moved by the force of another, for nothing is stronger than God; nor of his own ac∣cord, for nothing is perfecter than God.

And whereas there is somewhat that is mu∣table,* 1.31 and subject to change, somewhat that is stable and fixt, in which of those natures (saith another) shall we please God; must we not in that which is more stable and fixt, and free from this fluidness and mutability? for what is there am••ng all beings, that can be stable or consist, if God do not by his own touch, stay and sustain the na∣ture of it?

Hence is it made a piece of deformity, of likeness to God, by another, who tells his friend; It is an high and great thing which thou desirest: and even bordering upon a Deity, not to be moved.* 1.32

Yea, so hath this Doctine been insisted on by them, that, (while other Divine per∣fections have been less understood) it hath oc∣casioned the Stoical ••ssertion of fatality, to be introduced, on the one hand, and the ••picurian n••g••tion of providence on the other; least any thing should be admitted that might seem rep••gnant to the tranquility of their Nu∣m••••••.

But we know that our God doth whatsoever

pleaseth him both in heaven and earth; and that he doth all according to the wise counsel of his holy will; freely, not fatally upon the eter∣nal prevision, and foresight of all circumstan∣ces and events, so that nothing can occur that is new to him; nothing that he knows not how to improve to good; or that can there∣fore infer any alteration of his counsels; or occasion to him the least perturbation, or dis∣quiet in reference to them.

Holy souls begin, herein, to imitate him; as soon as they first give themselves up to his wise and gracious conduct. 'Tis enough that he is wise for himself and them. Their hearts safely trust in him. They commit themselves with unsollicitous confidence, to his guidance, knowing he cannot himself be mis-led, and that he will not mis-lead them. As Abraham fol∣led him, not knowing whether he went: and thus by faith, they enter into his rest.

They do, now, in their present state, only enter into it; or hover about the borders. Their future assimilation to God in this; gives them a stated settlement of Spirit in this rest. They before did owe their tranquillity to their faith, now to their actual fruition. Their for∣mer acquiescency, and sedate temper was hence, that they believed God would deal well with them at last; their present, for that he hath done so. Those words have now their fullest sense (both as to the rest it self, which they mention; and the season of it) Return to thy rest,* 1.33 O my soul, for the Lord hath dealt boun∣tifully with thee. The occasions of trouble, and a

passive temper of Spirit, are ceased together. There is now no fear without, nor terror within. The rage of the world is now allay'd, it storms no longer. Reproach and persecu∣tion have found a period. There is no more dragging before Tribunals, nor haling into Prisons; no more running into dens, and de∣serts; or wandring to and fro in Sheep-skins, and Goat-skins. And with the cessation of the external occasions of trouble, the inward dis∣positions thereto are also ceased: All infirmi∣ties of Spirit, tumultuating passions, unmorti∣fied corruptions, doubts, or imperfect know∣ledge of the love of God, are altogether va∣nished and done away for ever.

And indeed, that perfect cure, wrought within, is the souls great security, from all future disquiet. A well tempered Spirit hath been wont strangely to preserve its own peace in this unquiet world. Philosophy hath boasted much in this kind; and Christianity performed more.

The Philosophical (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or) calmness of mind, is not without its excellency and praise;* 1.34

That stable settlement and fixedness of Spirit; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the moralist tells us it was wont to be termed among the Gre∣cians, and which he calls Tranquillity;) when the mind is alwayes equal, and goes a smooth even course, is propitious to it self, and beholds the things that concern it with pleasure, and interrupts not this joy, but remains in a placid state, never at any time exalting or depressing it self.

But how far

doth the Christian peace surpass it, that peace which passeth all understanding;* 1.35 that amidst sur∣rounding dangers enables the holy soul to say (without a proud boast) none of all these things move me.* 1.36 The peace that immediately results from that faith which unites the soul with God, and fixes it upon him as its firm basis; when 'tis kept in perfect peace,* 1.37 by being stay'd upon him,* 1.38 because it trusts in him.* 1.39 When the heart is fixed, trusting in the Lord, filled full of joy, and peace, or of joyous peace (by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in believ∣ing.

And if Philosophy and (which far transcends it) Christianity, Reason and Faith have that statique power, can so compose the soul and re∣duce it to so quiet a consistency, in the midst of storms and tempests: how perfect and con∣tentful a repose, will the immediate vision, and injoyment of God afford it, in that serene and peaceful region, where it shall dwell for ever, free from any molestation from without, or principle of dis-rest within!

Notes

• * 1.1

  Gal 2. 20.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••••st. de mer. lib. 1. c. 4.
• * 1.3

  Rom. 12. 1.
• * 1.4

  Rom. 6. 13.
• * 1.5

  V. 16.
• * 1.6

  Psal 116. 1••.
• * 1.7

  Ps. 119 38.
• * 1.8

  〈◊〉〈◊〉 de vitâ ••••râ, lib. 15. Et ut b••••us 〈◊〉〈◊〉 ••eret 〈◊〉〈◊〉, &c.
• * 1.9

  Epist. 76.
• * 1.10

  Epictet. Enchit.
• * 1.11

  Dr. Ham••••••'s Sermon of Christs easie yoke.
• * 1.12

  Perfectifli∣mum in suo genere est mensura reli∣quorum.
• * 1.13

  1 Joh. 4. 8, 16.
• * 1.14

  1 John 4.
• * 1.15

  Whose Do∣ctrine, as to this matter of pleasure, is not so much to be blamed as his practise, if both rightly represented to us.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Cicer. 1. de sin.
• * 1.17

  Ps. 119. 140.
• * 1.18

  Jo•• 9.
• * 1.19

  Prov. 15 26.
• * 1.20

  Which is a no more desi∣rable state than that which I re∣member the Historian tells us was the con∣dition of the Armenians, who having cast off the go∣vernment that was over them, became Incerti, se••uti{que} & ••àgis sine domino quam in liber••ate Tacit. An. l. 2.
• * 1.21

  L••b••rtas nostra no•• est subjectio ad Deum for∣maliter sed am∣plitudo coase∣qu••ns cam.
• * 1.22

  Gibieuf.
• * 1.23

  De libert. dei & creaturae. lib. 1. c. 32.
• * 1.24

  Id. ibid.
• * 1.25

  Quam invex∣ere sibi adju∣vant servitu∣tem. Et sunt, quodamodo pro∣priâ Lib••rtate captivi. Boeth. ex Gib. Nect••t qu•• va∣lcat tr••hi cate∣na••. Sen. T••ag.
• a 1.26

  Rom. 6 20▪
• b 1.27

  2 Pet. 2.
• * 1.28

  Libertor quò divinae gratiae subjectior Pri∣mum Liberum arbitrium quod homini datum est quando primum creatus est rectus, potuit non peccare; sed potuit & peccare. Hoc autem novissimum e•• potentius erit, quò peccare noa potuit. Aug de Civitat. Dei lib. 22. c. 30.
• * 1.29

  Libertas n••st••a inhaer••t divina, ut exemplari, & in p••••p••luâ ejus imitat••one versatur, sive ortum, sive p••••∣gressum, sive con••••mm••tio∣nem ejus in∣tue 〈◊〉〈◊〉, li∣bertas nostra, in o••tu, est capacitas Dei. In progressu libertas res est longe c••ar••or; progress ••senim at••••nditur p••nes access••m hominis ad D••••m; q••i qui∣dem 〈…〉〈…〉 sed imitatione & ••ss••••latione c••nst••t & e••t uti∣quc, im••••atio••e, & assi••il itio••, secuadum quam si••ut Deus est sablimis, & excelsus seipso; ita homo est sublimis, & excelsus Deo, & altitudo ejus Deus est ut inquit D, Augustinu••. Consummatio deni{que} libertatis est, cum homo in Deum, felicissimo gloriae coelestis statu, transformatur; & deus omnia illi esse incipit? Qui quidem postremus status, co dissert à priore—quippe homo tum non modo inalligatus est creaturis, sed nec circaillas negotiatur, etiam referen∣do in finem—nec in creaturis se insundit, nec per illas procedit, ut faci••bat cum esset viator; sed in solo Deo, & conquiescit & effundit se placidissimè, & motits ejus, cum sit ad presentissimum, & conjunctissimum bonum, similior est quieti, quàm m••tui, Gib. l. 2. c. 14.
• * 1.30

  Omnes turbulae tempestates quae procul à Deo••rum coelestium tranquilitate exulant, &c. Apuleius de Deis S••c••atis.
• * 1.31

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Max. Ty••. disser. 1.
• * 1.32

  Quod desideras aut••m, mag••••m, summum 〈◊〉〈◊〉, Deo{que} vici∣num, noa concu∣ti. S••n. de tr••n∣quil. Animi.
• * 1.33

  Psal. 116.
• * 1.34

  Sen. de tran∣quill▪ anim.
• * 1.35

  Phil. 4. 7.
• * 1.36

  Act. 20. 24.
• * 1.37

  Isa. 26. 3.
• * 1.38

  Psal. 112. 7.
• * 1.39

  Rom. 15. 13.