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

CHAP. IV. (Book 4)

The second ingredient into this Blessedness considered, assimilation to God or his glo∣ry imprest. Wherein it consists, discove∣red in sundry Propositions. The third in∣gredient, The satisfaction and pleasure which results, stated and opened.

AND now, upon this Vision of the bles∣sed face of God, next follows, in the order of discourse, The souls perfect assimilation unto that revealed glory, or its participation thereof, (touching the or∣der the things themselves have to one another, there will be consideration had in its proper

place) and this also must be considered as a distinct and necessary ingredient into the state of blessedness we are treating of.

Distinct it is, for though the vision now spo∣ken of, doth include a certain kind of assimi∣lation in it, as all vision doth, being only a reception of the species or likeness of the Object seen: This assimilation we are to speak of, is of a very different kind. That is such as affects only the visive or cognitive power, and that not with a real change, but intention∣al onely, nor for longer continuance than the act of seeing lasts; but this is total, real, and permanent.

And surely it is of equal necessity to the souls blessedness, to partake the glory of God, as to behold it; as well to have the divine-like∣ness imprest upon it as represented to it. After so contagious and over-spreading a depravati∣on as sin hath diffus'd through all its powers: it can never be happy without a change of its very crasis and temper throughout. A diseased ulcerous body would take little felicity in gay and glorious sights: no more would all the glory of heaven signifie to a sick, deformed, self-loathing soul.

It must therefore be all glorious within, have the Divine nature more perfectly com∣municated, the likeness of God transfus'd and wrought into it. This is the blessed work be∣gun in Regeneration; but how far it is from being perfected, we may soon find by consi∣dering how far short we are of being satisfied in our present state, even in the contemplati∣on

of the highest and most excellent Objects. How tasteless to our souls are the thoughts of God! How little pleasure do we take in view∣ing over his glorious Attributes! the most ac∣knowledged and adorable excellencies of his Being! And whereto can we impute it but to this, that our spirits are not yet sufficiently connaturallized to them? Their likeness is not enough deeply instamped on our souls: nor will this be, till we awake; when we see better, we shall become better: When he ap∣pears we shall be like him, for we shall see him as he is.

But do we indeed pretend to such an expe∣ctation? Can we think what God is, and what we are in our present state, and not confesse these words to carry with them an amazing sound, we shall be like him! How great an hope is this! How strange an errand hath the Gos∣pel into the world! How admired a design! to transform men and make them like God! Were the dust of the earth turned into stars in the firmament, were the most stupendous po∣etical transformations assured realities, what could equal the greatness and the wonder of this mighty change? Yea, and doth not the expectation of it seem as presumptious, as the issue it self would be strange? Is it not an o∣ver bold desire? too daring a thought? a thing unlawful to be affected, as it seems impossi∣ble to be attained?

It must be acknowledged there is an ap∣pearance of high arrogance in aspiring to this, to be like God. And the very wish or thought of

being so, in all respects, were not to be enter∣tained without horror: 'Tis a matter there∣fore that requires some disquisition and expli∣cation wherein that impressed likeness of God consists, which must concur to the Saints bles∣sedness. In order here unto then take the following Propositions.

1. There is a sense wherein to be like God is altogether impossible,* 1.1 and the very desire of it the most horrid wickedness. The prophet in the name of God charges the proud Prince of Tyre with this, as an inexpiable arrogance, that he did set his heart as the heart of God, and up∣on this score challenges and enters the lists with him: Come you, that would sain be taken for a God, Ile make a sorry God of thee e're I have done,* 1.2 because thou hast set thy heart as the heart of God, I'le set those upon thee, that shall draw their swords against the beauty* 1.3 of thy wisedom, and that shall defile thy brightness; And what? Wilt thou yet say in the hand of* 1.4 him that slayeth thee I am a God? Thou shalt* 1.5 be a man and no God in the hand of him that slay∣eth thee,—I have spoken it saith the Lord God.* 1.6 He will endure no such imitation of him, as to be rival'd in the point of his Godhead. This is the matter of his jealousie.* 1.7 They have mov∣ed me to jealousie with not-God. (so 'tis shortly and more smartly spoken in the Original Text) And see how he displayes his threats and terrours hereupon in the following verses. This was the design and inducement of the first transgression to be as Gods. And indeed all sin may be reduced hither, what else is sin

(in the most comprehensive notion) but an undue imitation of God? an exalting of the Creatures Will into a supreamacy; and oppo∣sing it as such to the divine. To sin, is to take upon us, as if we were supream, and that there were no Lord over us, 'Tis to assume to our selves a Deity, as if we were under no law or rule, as he is not under any, but what he is to himself, herein, to be like God, is the very core, and malignity of sin.

[ 2] 2. There is a just and laudable imitation of God, a likenesse to him, that is matter of command, praise, and promise, as wherein both the duty, excellency and blessednesse of the rea∣sonable creature doth consist; and which is in some respect inseperable from the nature of man.* 1.8 We are required to be followers of God,* 1.9 as dear Children (imitaters the word is) David is commended as a man after Gods own heart (though but now we saw, in ano∣ther, with what disdain and indignation it was resented, that he did set his heart, as the heart of God.)* 1.10 The new Creature, the new Man, the first fruits,* 1.11 (as he is called) the flower of the Creation is made after God. Saints ex∣pect upon the assurance of his word, to be more fully like him, as we see in the text, and parallel places. Yea man was made at first with a concreate similitude to God, which we know was the counsel of Heaven, and the result and issue of that counsel. Gen. 1. 26, 27. This is evident enough in it self, and needs no more words. But to make a further step in this businesse, observe next.

3. There can be no allowable imitation of any [ 3] one, but with an exception, as to some peculiari∣ties, that may belong to his special station, rela∣tions, and other circumstances of the condition in which he is, or with limitation to such things as are of common concernment unto both.* 1.12 'Tis commonly observed how naturally a people form their manners and fashions to the ex∣ample of the Prince; and there is no well disposed ruler, but would take it well to be imitated in things that are of common con∣cernment to him and his subjects,* 1.13 that is, that concern him, not as he is a King; but as he is a man, or a Christian. To behold the trans∣forming power of his own example; where it is such as begets a fair and unreproach∣ful impress * how his virtues circulate (his justice, temperance, love of religion) and produce their likeness among his people twill be a glory,* 1.14 and cannot but be resented with some delight. We cast an honor upon them whom we imitate: for we acknowledg an excellency in them (which is all that ho∣noring imports in the first notion of it) and that naturally is received with pleasure. But now should subjects aspire to a likeness to their Prince, in the proper appendages, and acts of soveraignty; and because he is a glorious King, they will be such too: and assume the peculiar cognisances of regality; ascend the Throne, sway the Scepter, wear the Crown, enact Lawes, &c. There cannot be more of dutifulnesse and observance, in the for∣mer imitation; than there is of disloyalty, and

treason in this. A Father is pleased to have his Son imitate him, within such limits before∣mentioned; but, if he will govern the Fa∣mily, and fill up his room in all relations, this will never be indured.

[ 4] 4. There are some things to be found in the blessed God, not so incommunicable, and appropriate; but that his Creatures may be said to have some participation thereof with him: and so far to be truely like him. This participation cannot be univocal; as the nature of a living creature in general,* 1.15 is equaly in Men and Brutes. So it is a self evident principle, that Nothing can be c••mmon to God and an inferiour being. Nor is it onely aequivocal; a participation but of the same name, when the natures signified thereby are, altogether diverse; but analogi∣cal, in as much as the things spoken under the same names of God and the creature, have a real likenesse, and conveniency in nature with one another; and they are in God, prima∣rily; in the creature, by dependance, and deri∣vation: in him, essentially, as being his very Essence: in them, but as accidents, (many of them) adventitious to their beings: and so while they cannot be said to be the same things in them, as, in him, are fitly said to be his likeness.

[ 5] 5. This likenesse, as it is principally found in man among all the terrestrial creatures; so hath it man for its seat and subject, his Soul or spiri∣tual part. The effects of divine wisdom power, goodnesse, are every where visible, through∣out the whole Creation; and as there is no

effect, but hath some thing in it, correspon∣ding to its cause (wherein it was its cause) so, every creature doth, some way or other, re∣present God. Some in virtues, some in life, some in being* 1.16 only, the material world, repre∣sents him as an house, the builder. But spiritual beings, as a child, the father† 1.17. Other Creatures (as one* 1.18 fitly expresses it) carrie his footsteps; these, his image: & that, not as drawn with a pencil, which can onely express figure and co∣lour: but, as represented in a glasse, which in∣timates action and motion. To give the prehe∣minence therefore† 1.19 in this point to the body of man, was a conceit, so gross, that one would wonder how it should obtain; at least in the Christian world.

Yet we find it expressely charged by Saint Angustine upon the Antropomorphites of old (or Melitonians,* 1.20 as he calls them, from one Me∣lito the Father of them) not onely, that they imagined God in a humane shape (which was their known conceit) but that they stated Gods image in Man, in his body, not his soul. Nor are Van Helmonts phansies,* 1.21 about corporal likeness capable of excuse by any thing, but that they were a dream (as they are fitly stil'd) and not likely to impose upon the wa∣king reason of any man.

6. This image or likenesse of God in the Spi∣rit of Man, representing what is communicable in him, is either Natural or Moral. There is first, a natural image of God, in the soul of man, which is inseperable from it; and which it can never divest it self of* 1.22. Its very spiritual immortal nature, it self, is a representation of his. Its intellective and elective powers are the image of what we are constrained to con∣ceive under the notion of the same powers in him. Yea, the same understanding, with the me∣mory, and will, in one soul are thought a lively resemblance of the Triune Deity.† 1.23 But there is further a similitude of him in respect of mo∣ral * 1.24 virtues or perfections answering to what we conceive in him, under that notion. His wisedom, (so far as it hath the nature of a moral virtue) his mercy, truth, righteousness, holiness, &c. These two kinds or parts (as

they may be called) of the divine impresse upon the Spirits of men, are distinguisht by some (I see not how properly) by the di∣stinct names of Image, denoting the former: and similitude, the latter: answering, as is thought, to two Hebrew words of the like import* 1.25: but the things themselves are evi∣dently enough distinct, viz. what perfects the nature of man; in genère physico, as he is such a particular being in the Universe: and what perfects him, in genere morali, as he is consi∣derable in reference to a Law or rule guiding him to blessednesse: as his end.

7. 'Tis a likenesse to God in respect of those [ 7] moral excellencies or perfections, that is especial∣ly, considerable by us, in reference to our present purpose; as more immediately relating to the souls blessednesse in God. By the former it hath a potentiality, by the latter an habitude in refe∣rence thereunto. Or (to use termes, more liable to common apprehension) by the former it hath a remoter capacity, by the latter a present fitnesse; or, as the Apostle expresses it, is made meet to be partaker of the inheritance of the Saints in Light (i. e. considering this likenesse, as begun in the soul.)

8. Besides what is thus (in the sense before [ 8] exprest) communicable between God and man, there are some things so peculiarly appropriate to God, as that, in respect of them, there can be no formal likenesse in the creature: and it would be impious boldness to aspire thereto. Many things of this kind might be mentioned; I shall on∣ly instance in two, wherein there is a mani∣fest

competition of the Apostate world with him; and which are therefore more relative to practice. His Soveraign authority, and his Independency. In these while men affect to imi∣tate they wickedly ••ffront him. And here is the great controversie between the glorious God, and the degenerous Children of Men. Every man would catch at a God-head, and either assume it to himself, or cast it, many times upon other creatures, viler and more ignoble than himself. Snatch the reins of Government out of Gods hand; and exalt their own wills into an absoluteness as liable to controul from none; place and settle their dependence on their own wit, power, forti∣tude, industry; or, if that be a more hope∣less course (for they often find an entire God∣head too much for one creature, and are there∣fore constrained to parcell it out among many) place their confidences, and expecta∣tions in something else without them: do, of∣ten, that ridiculous thing, so worthy to be hooted at, make the congested dirt of the earth their trust (the righteous shall laugh at him, and say,* 1.26 Lo! this is the man that trusted in riches) their wealth, their strong Tower; which onely the name of the Lord is to his Righteous ones. Yet, all the while, self is the center, and end in which all must meet, and terminate. This at last carries away the assumed fictious Deity. And this thing, that is thus now made like God, is an Idol (which indeed signifies so much) and this imitation of him wicked Idolatry, than which nothing

more debases a reasonable soul, or devests man of himself,* 1.27 that ••ill they redress this they give no proof of their being men.

This assimilation of our selves to God is ve∣ry remote then from being a perfection; it is a most reproachfull deformity, as we know imitations, if they be visibly affected, and strain∣ed too far, are alwayes thought ridiculous by Wise men.

9. Though, in respect of these incommu∣n••cable [ 9] things, there cannot be a proper, formal, immediate similitude to God: Yet, there ought to be a correspondency which must be measured, and estimated by the consideration of his state, and ours; whence it will appear, that what so properly apper∣tains to him, and what ought to correspond thereto in us, do agree to each; upon one and the same intervening reason.

For instance, is he absolutely Supream, in as much as he is the first Being? the correspon∣dent impression with us, and upon the same reason, must be a most profound, humble self-subjection, disposing our souls to constant obedience to him. Again, is he simply inde∣pendent, as being self-sufficient and all in all? the impression with us must be a nothingness; and self-emptiness, ingaging us to quit our selves, and live in him.

This is the only conformity to God, which, with respect to his incommunicable excellencies, our creature state can admit; It may be also stil'd a likeness to him, being a real conformity to his Will concerning us: and his very na∣ture as it respects us. We may conceive of it,

as of the likeness between a Seal, and the stamp made by it; Especially, supposing the inequality of parts in the Seal, to be by the protuberancy of what must form the signature. In that case there would be a likeness, aliquatenus, that is, an exact correspondency, but what would then be convexe or bulching out in the Seal, would be, as we know, concave, or hallow in the impression. Such is the proportion between Soveraignty and Subjection, between self-fulness and self-emptiness. Whereas a similitude to God, in respect of his communicable perfections, is as that between the face and its picture; where no such difference is wont to appear.

[ 10] 10. Assimilation, or conformity to God in both these respects composes that excellent frame of moral perfection, which the divine glory, beheld, impresses upon the soul; and which immediately conduces to its satisfaction and blessedness. I say, moral perfection, because that only is capable of being imprest by the intervening ministry of our own understanding: viz. by its Vision, intimated, as was formerly observed, in that of the Apostle, We shall be like—for we shall see him, &c. Its natural perfections are antecedent, and presupposed, therefore not so fitly to be understood here. And I say, both these wayes, for, as we cannot form an intire Idea of God, without taking in, together, his perfections of both sorts, communicable, and incommunica∣ble, (the former whereof must serve instead of a genns; the latter of a differentia, in composing the notion of God* 1.28) so nor will his impresse on us be intire, without something in it re∣specting

both; in the senses already given.

What it will contribute to future blessedness, we shall shortly see, in its place, when we have made a brief enquiry (which is the next thing, according to our order proposed) con∣cerning.

Thirdly, The satisfaction that shall hence ac∣crue. [ 3] Where it will not be besides our purpose, to take some notice of the significancy of the word.* 1.29 And not to insist on its affinity to the word used for swearing, or rather, being sworn* 1.30 (which; an oath, being the end of controversies, and beyond which we go no further nor expect more, in way of testifying; would, the more fitly here represent to us the soul in its non-ultra; having attained the end of all its motions, and contentions) Its equal nearness to the word signifying the number of seven, is not altogether unworthy observation. That number is, we know, often used in Scri∣pture as denoting plenitude and perfection; and God hath, as it were, signalliz'd it, by his rest on the seventh day† 1.31 and if this were not de∣signedly pointed at here in the present use of this word (as it must be acknowledged to be frequently used where we have no reason to think it is with such an intendment) It may yet occasion us to look upon the holy soul now entered into the eternal Sabbath* 1.32 the rest of God: which, (secluding all respect to that

circumstance) is yet the very substance and true notion of the thing it self (to the consi∣deration whereof I now passe) under the word held forth to us.

For this satisfaction is the souls rest in God. Its perfect enjoyment of the most perfect good. The expletion of the whole capacity of its will; the total filling up of that vast enlarged appetite; the perfecting of all its desires in delight and joy. Now delight or joy (for they differ not, save that the latter word is thought something more ap∣propriate to reasonable nature) is more fitly defined the rest of the desiring faculty in the thing desired* 1.33. Desire, and Delight are but two acts of Love, diversified, only, by the distance, or presence of the same Object; which, when 'tis distant, the soul, acted and prompted by love, desires, moves towards it, pursues it; when present, and attained, delights in it, en∣joyes it, staies upon it, satisfies it self in it (ac∣cording to the measure of goodness it finds there) Desire, is therefore, love in motion; Delight, is love in rest: and of this latter delight or joy, Scripture evidently gives us this Notion, He will rejoyce over thee with joy,* 1.34 (unto which is presently added as exegetical) he will rest in his love: Which, resting can be but the same thing with being satisfied.

This satisfaction then is nothing else but the re∣pose and rest of the soul amidst infinite delights. Its peaceful acquiescence, having attained the ultimate tearm of all its motions, beyond which it cares to go no further; the solace it finds in an adequate full good; which it ac∣counts

enough for it, and beyond which, it desires no more; reckons its state as good as it can be, and is void of all hovering thoughts (which perfect rest must needs exclude) or in∣clination to change.

And so doth this being satisfied, not only ge∣nerally, signifie the soul to be at rest; but it specifies that rest; and gives us a distinct ac∣count of the nature of it. As that it is not a forced violent rest; such as proceeds from a be∣guiled ignorance, a drowsie sloth, a languish∣ing weakness, or a desire and hope of happi∣ness, by often frustrations bafled into despair▪ (to all which, the native import and propriety of that word [satisfaction] doth strongly re∣pugne.)

But it discovers it to be a natural rest. I mean, from an internal principle; the soul is not held in its present state of enjoyment by a strong and violent hand; but rests in it by a connaturalness thereunto, is attempered to it, by its own inward constitution and frame. It rests not as a descending stone, intercepted by something by the way, that holds and stops it, else it would fall further; but as a thing would rest in its own centre, with such a rest as the earth is supposed to have in its proper place; that, being hung upon nothing, is yet unmoved (ponderibus librata suis) equally bal∣lanced by its own weights every way.

It is a rational judicious rest, upon certain knowledge that its present state is simply best, and not capable of being changed for a better: The soul cannot be held under a perpetual

cheat, so as alwayes to be satisfied with a ••ha∣dow. It may be so befool'd for a while, but if it remain satisfied, in a state that never ad∣mits of change; that state must be such as com∣mends it self to the most throughly informed reason and judgement.

It is hence a free voluntary chosen rest: Such as God professes his own to be in Zion. This is my rest,* 1.35 here will I dwell, for I have desired it.

It is a complacential rest, wherein the soul a∣bides steady bound only by the cords of love; a rest in the midst of pleasantnesses; The Lord is my portion,* 1.36 the lots are fallen to me [in amani∣tatibus] it cannot be more fitly exprest than [amidst pleasantnesses] And this speaks, not only what the Psalmists condition was, but the sense, and account he had of it. That temper of mind gives us some Idea of that contentful, satisfied abode with God, which the blessed shall have. He intimates how undesirous he was of any change. Their sorrows (he told us above) should be multiplied that hasten after ano∣ther God.* 1.37 Hereafter there will be infinitely less appearance of reason for any such thought. Now it is the sense of an holy soul, Whom have I in heaven but thee, and there is none I desire on earth besides thee (q. d. Heaven and Earth yield not a tempting Object, to divert me from thee) 'tis now, so at sometimes, when faith and love are in their triumph and exaltation (but the Lord knows how seldom!) but much more when we see him as he is, and are satisfied with his likeness.

It's an active vigorous rest. Action about the

end shall be perpetuated,* 1.38 here, though action towards it ceases. 'Tis the rest of an aw••kned, not of a drowsie, sluggish soul; of a soul sati••fi••d, by heavenly sensations and fruitions: not unca∣pable of them; or that hath its powers bound up by a stupifying sleep.

Its the rest of hope perfected in fruition, not lost in despair; of satisfied, not defeated expecta∣tion. Despair may occasion rest to a mans body, but not to his mind; or a cessation from further endeavours, when they are constantly found vain, but not from trouble and disquiet. It may suspend from action, but never satisfie.

This satisfaction therefore speaks both the realitie and nature of the souls rest in glory: that it rests; and with what kind of rest.

Notes

• * 1.1

  Proposition 1.
• * 1.2

  verse 6.
• * 1.3

  7.
• * 1.4

  8.
• * 1.5

  9.
• * 1.6

  10.
• * 1.7

  Deut. 32.
• * 1.8

  Eph. 5. 1.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  J••m. 1. 18.
• * 1.11

  Eph. 4. 24.
• * 1.12

  Regis ad exem∣plum totus com∣po••••tur orbis.
• * 1.13

  Nam facere re∣ct•• bonus prin∣ceps faciendo docet. Cumque sit imperio maximus, ex∣emplo major est. Velleins Paterculus.
• * 1.14

  Rom. Hist. l. 2.
• * 1.15

  〈…〉〈…〉
• * 1.16

  M••ltis enim modis dici res possunt similes Deo, aliae se∣cundum virtu∣tem, & sapica∣tiam, ••actae; qui•• in ipso est vi••tus & sapientia non facta; aliae in quantum solùm vivunt, quia ille summe & pri∣mè vivit; il••ae, in quantum sunt, quia ille summe & primitus est, Aug 8••. quest. p (mihi) 211.
• † 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  P. Moulin••us de cognitione Dei.
• † 1.19

  Heathens have disdained and declaimed against so unworthy thoughts of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Maximus Tyr. Disser••. 1.

  The same Author warns us to take heed, that we ascribe to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.

  Unto which purpose is that decant••te Distich of Home•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And that saying of Pli••y, Quapropter effigiem Dei formamqu•• quaerere imb••cilitatis humanae••r or, applied by Z••ach. de operibus Dei. And we may see much of like import alledg'd by Natal. Com. l••b. 1. p. 13 Which (by the way) discovers how ••••atly opposite the Ido∣latrie forbidden in the second commandment is to the light of Na∣ture it self. Which hath been also the just Apologie of the Ancient patrons of the Christian cause for the simplicitie of their worship in this respect: and their not imitating the pompo••s vanitie of Pagan Image worship. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Origen. coatr. Celsum. lib. 7.

  To which purpose see at large Min. Felix, Quod simulacrum Deo fingam? &c.

  And surely 'tis as improvable against the same piece of Christian Paganism. The usually assigned differences would easily be shewn to be trifling impertinencies.
• * 1.20

  Corpus hominis noa animam esse imaginem Dei, Aug. (if it be Augustines) lib. de haeresibus.
• * 1.21

  See Dr Charle∣ton of his I∣mage of God in man.
• * 1.22

  Est Dei simili∣tudo quaedam, quam nemo v••∣vens, nisi cum vitâ ••xuit; qua•• habet ho∣mo & volens, & no••ens, &c. Bernard. de vi∣••â Solitar.
• † 1.23

  D. Aug. (su∣••••) lib. 10. de Trinitat.
• * 1.24

  Sed e••t alia, magis Dei pro∣pinqua, simili∣tudo 〈…〉〈…〉, Bernard.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zanch.
• * 1.26

  Psal. 52. 6, 7.
• * 1.27

  Isa. 46. 8.
• * 1.28

  T••••s. Salm••. de D••o imm••••so.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  Which some think to be the Niphal of the same word notwithstand∣ing the diffe∣rent punctati∣on of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.31

  How fit a Symbol it is of God•• Sabbati{que} rest, see Dr. Moris's defence of his Philoso∣phical Sab∣bata from Philo Judaeus.
• * 1.32

  E••it ibi verè maximum Sab∣batum, non ha∣bens vesperam, quod commenda∣vit Dominus in primis operibus mundi, ut legitur & requievit die Septimo—Dies enim Septimus etiam nos ipsi erimus quando ipsius ••uerimus benedictionum & sanct••ficationum pleni at∣que resecti—ibi vocabimus & vid••bimus, vidi••bimus & amabimus amabimus & laudabimus, &c. Aug de civit. Dei l. 22. c. 30. vid. eund. de civit. Dei l. 17. c. 4.
• * 1.33

  Quies appe••i∣tus in appetibili Aquin. Su••.
• * 1.34

  Zeph. 3. 17.
• * 1.35

  Psal. 132. 14.
• * 1.36

  Psal. 16. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  Ver. 4.
• * 1.38

  I think n••t worth the while to in∣gage in the disp••te (so much agitated between the 〈◊〉〈◊〉 and 〈◊〉〈◊〉) whe∣ther blessed∣ness do formal∣ly consist in this satisfying fruition, or in the anteced••ne vision: This satisfaction is certainly inse∣parable from it, and I see not how to be ex∣cluded out of its formal Notion, 'tis not vision as visica, but as 〈◊〉〈◊〉 ••y∣ing, that makes us happy; and to talk of the satisfaction or pleasu••e which the understanding hath in knowing, is insipid: wh••le the soul understanding, i. e. the mind, knows 'tis the soul enjoying, i. e. the will is pleased and finds content, and till the soul be fully co••tented, it is not blessed, and it is, by being so, when it saith, now am I full-sa∣tisfied, I have enough, I desire no more.