of praise shall be an act of power, done with a fulness of
strength, (as 'tis said their praises, at the bringing home of
the ark, were with all their might,) O! what will the
pleasure be that shall accompany this state of perfection!
Perfect power and perfect pleasure are here met, and shall
for ever dwell together, and be always commensurate to
one another. They are so here, in their imperfect state:
our feeble, spiritless duties, weak, dead prayers; they have
no more sweetness than strength, no more pleasure than
power in them.
Therefore we are listless, and have no
mind to duties, as we find we are more frequently desti-
tute of a spiritual liveliness and vigour therein. When a
spirit of might and power goes on with us in the wonted
course of our converses with God, we then forecast oppor-
tunities, and gladly welcome the season, when it extraor-
dinarily occurs, of drawing nigh to him. It cannot be
thought, that the connexion and proportion between these
should fail in glory; or that, when every thing else is per-
fect, the blessed soul itself made perfect, even as God him-
self is perfect, in this bearing his likeness, should be unlike
him in bliss; or its satisfaction be imperfect.

CHAPTER VIII.

The satisfaction carried in the glory of God impressed, further shown by instances. Certain particulars of this; impression instanced in a dependent frame of spirit, subjection or self devoting, love, purity, liberty, tranquil

lity.

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 case is thoroughly understood, (as now it is,) and it hath the apprehension clear; how the creation is sustained, how, and upon what terms, its own being, life and blessedness are continued to it; that it is every moment, determinable upon the constancy of the creator's will, that it is not simply nothing. "Tis not possible that any thing should hinder this consideration from being eternally delightful, but that diabolical uncreaturely pride, that is long since banished heaven, and that banished its very subjects thence also. Nothing can suit 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 naturalized to humiliations, accustomed to prostrations and self-abasements, trained up in acts of mortification, and that was brought to glory through a continued course and series of self-denial; that ever since it first came to know itself, was wont to depend for every moment's breath, for every glimpse of light, for every fresh influence, (I live, yet not I-) with what pleasure doth it, now, as it were, vanish before the Lord! what delight doth it take to diminish itself, and as it were, disappear; to contract and shrivel up itself, 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 pleasant, (to the soul, in its right mind) as they are suitable; as they carry a comeliness and congruity in them; and nothing now appears more becoming, than such a self-annihilaBut besides the general consideration of this likeness, tion. The distances of Creator and creature, of infinite we shall instance in some of the particular excellencies and finite, of a necessary and arbitrary being, of a selfcomprehended in it, wherein the blessed shall imitate and originated and a derived being, of what was from everresemble God: whence we may farther estimate the plea- lasting, and what had a beginning; are now better undersure and satisfaction that being like God will afford.-stood than ever. And the soul, by how much it is now Only here let it be remembered, that as we all along in come nearer to God, is more apprehensive of its distance. this discourse, speak of likeness to God in respect of mo- And such a frame and posture doth, hence, please it best, ral excellencies; so by likeness to him, in respect of these, and doth most fitly correspond thereto. Nothing is so we understand, not only a participation of those which are pleasing to it, as to be as it ought. That temper is most communicable; but a correspondent impress also as to grateful that is most proper, and which best agreed with those that are incommunicable; as hath been more dis- its state. Dependance therefore is greatly pleasing, as it tinctly opened in the propositions concerning this likeness. is a self-nullifying thing. And yet it is, in this respect, Which being premised, I shall give instances of both kinds, pleasing, but as a means to a further end. The pleasure to discover somewhat of the inexpressible pleasure of being that attends it, is higher and more intense, according as it thus conformed to God. And here, pretermitting the im- more immediately attains that end, viz. the magnifying press of knowledge of which we have spoken under the and exalting of God: which is the most connatural thing former head of vision, we shall instance, to the holy soul; the most fundamental and deeply impressed 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.Dependance gives God his proper 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 dependance is voluntary and intelligent, it carries in it a more explicit owning and acknowledgment 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."

1. In a dependent frame of spirit, which is the proper impress of the Divine all-sufficiency and self-fulness, duly apprehended by the blessed soul. It is not easy to conceive a higher pleasure than this, compatible to a creature,-the pleasure of dependance; yea, this is a higher than we can conceive. Dependance (which speaks the creature's oxious or habitude to its principle, as the subserviency which imports 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, peculiar; and de jure, common to reasonable creatures as such. A dependance that is, i poαipiσews, elective; and, with a foregoing reason, (which I understand by elective, not a liberty of doing, or not doing it,) How unspeakably pleasant, to a holy soul, will such a and concomitant consideration of what we do, and animad- perpetual agnition or acknowledgment of God be! when version of our own act: when knowingly and willingly, the perpetuation of its being shall be nothing else than a understanding ourselves in what we do, we go out of our-perpetuation of this acknowledgment; when every renewed selves, and live in God. This is the dependance of which aspiration, every motion, every pulse of the glorified soul, I speak. And it cannot but be attended with transcendant shall be but a repetition of it; when it shall find, itself, in pleasure in that other state, when that knowledge and ani- the eternity of life, that everlasting state of life which it madversion shall be clear and perfect: both, as this depen- now possesses, to be nothing else than an everlasting testidance imports-a nullifying of self-and magnifying (I mony that God is God: He is so, for, I am, I live, I act, may call it omnifying) of God, a making him all in all. I have the power to love him; none of which could As it imports (which it doth most evidently) a self-anni- otherwise be. When amongst the innumerable myriads hilation, a pure nullifying of self, 'tis a continual recogni- of the heavenly host, this shall be the mutual, alternate tion of my own nothingness, a momently, iterated confes- testimony of each to all the rest throughout eternity, will sion, that my whole being is nothing, but a mere puff of not this be pleasant? when each shall feel continually precarious breath, a bubble raised from nothing, by the the fresh illapses and incomes of God, the power and arbitrary fiat of the great Creator; reducible, had he so sweetness of Divine influences, the enlivening vigour of

a Gal. ii. 20.

ous life. about which our minds would otherwise be tost with various apprehensions, anxious, uncertain thoughts; how great a privilege is it! I cannot forget a pertinent passage of an excellent person of recent memory. And (saith he) for pleasure, I shall profess myself so far from doting on that popular idol 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 multiply more sorrows, than briers and thorns did to Adam, when he was freed from the bliss at once, and the restraint of paradise; and was sure greater slave in the wilderness, than in the enclosure. Would but the Scripture permit me that kind of idolatry, the binding my faith and obedience to any one visible infallible judge or prince, were it the Pope, or the Mufti, or the Grand Tartar; might it be reconcilable with my creed, it would be certainly with my interest, to get presently into that posture of obedience. I should learn so much of the barbarian ambassadors in Appian, which came on purpose 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 choose, (those so many profitless uneasiness,) but only the favour to receive commands, and the meekness to obey them. How pleasurable then must obedience be to the perfect will of the blessed God, when our wills shall also be perfectly attempered and conformed thereunto! 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.

To be particularly prescribed to in things | soever defiles, doth also disturb; nor do any but pure plea
sures deserve the name. An Epicurus himself will tell us,
there cannot be pleasure without wisdom, honesty, and right-
cousness. 'Tis least of all possible there should, when once
a person shall have a right knowledge of himself, and
(which is the moral impurity whereof we speak) the filthi-
ness of sin. I doubt not but much of the torment of hell
will consist in those too late and despairing self-loathings,
those sickly resentments, the impure wretches will be pos
sessed 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 yλUKITIKρov; they shall taste nothing but the gall and
worm-wood. "Tis certainly no improbable thing, but that
reason being now so fully rectified and undeceived, vizors
torn off, and things now appearing in their own likeness;
so much will be seen and apprehended of the intrinsic
evil and malignity of their vitiated nature, 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 mollify or demulce their spirits,
but to increase their rage and torment. It is however out
of question, that the purity of heaven will infinitely en-
hance the pleasure of it: for 'tis more certain, the intrin-
sical goodness of holiness (which term I need not among
these instances; inasmuch 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 understood in heaven, than the intrinsical evil of sin
in hell: and when it is understood, will it not effect?
will it not please? Even here, how pleasing are things to
the pure, (but in degree so,) that participate of the Divine
purity! Thy word is very pure, saith the Psalmist, there-
fore thy servant loveth it. Under this notion do holy ones
take pleasure each in other; because they see somewhat of
the Divine likeness, their Father's image, in one another:
will it not be much more pleasing to find it each one per-
fect in himself? to feel the ease, and peace, and rest, that
naturally goes with it? A man that hath any love of clean-
liness, if casually plunged into the mire, he knows not
what to do with himself, he fancies his own clothes to
abhor him; (as Job rhetorically speaks ;) so doth as natural
a pleasure attend purity: it hath it even in itself. The
words of the pure (saith the wise man) are pleasant words;
words of pleasantnesses, it might be read.
That pure
breath that goes from him, is not without a certain pleasura-
bleness accompanying it. And if so to another, much
more to himself, especially when every thing corresponds;
and (as the expression is) he finds himself clean throughout.

3. Love. This is an eminent part of the image or like-
ness of God in his saints; as it is that great attribute of
the Divine being that is, alone, put to give us a notion of
God: God is love. This is an excellency (consider it
whether in its original, or copy) made up of pleasantnesses.
All love hath complacency or pleasure in the nature and
most formal notion 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 enjoyed: love to a saint rises higher
in nobleness and pleasure, according to the more excellent
qualification of its object. 'Tis now in its highest improve-
ment, in both these aspects of it; where whatsoever tends
to gratify our nature, whether as human, 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, encompassed 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 terminated in him,
that perfect love, casts out tormenting fear; so that here
is pleasure without mixture. How naturally will the
blessed soul now dissolve and melt into pleasure! It is
new-framed on purpose for love-embraces and enjoyments.
It shall now love like God, as one composed of love. It
shall no longer be its complaint and burden, that it can-
not retaliate in this kind; that being beloved it cannot
love.

4. Purity. Herein also must the blessed soul resemble God, and delight itself. Every one that hath this hope, (riz. of being hereafter like God, and seeing him as he is,) purifieth himself as he is pure. A God-like purity is intimately connected with the expectation of future blessedness, much more with the fruition. "Blessed are the pure in heart;" besides the reason there annexed, "for they shall see God" (which is to be considered under the other head, the pleasure under which this likeness disposes;) that proposition carries its own reason in itself. It is an incomparable pleasure that purity carries in its own nature; as sin hath in its very nature, besides its consequent guilt and sorrow, trouble and torment beyond expression. What

1 Dr. Hammond's Sermon of Christ's easy yoke.
m Perfectissimum in suo genere est mensura reliquorum.
n1 John iv. 8, 16.
o 1 John iv.

p Whose doctrine, as to this matter of pleasure, is not so much to be blamed as his practice, if both be rightly represented to us. Ουκ εστι ηδέως ζην ανεύ του φρονίμως και δικαίως. Εχ. Cicer. 1. de Fin.

5. Liberty, another part of the Divine likeness, wherein we are to imitate God, cannot but be an unspeakable satisfaction. Supposing such a state of the notion of liberty as may render it really a perfection; which otherwise 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 human will lie out of our way, and need not give us any trouble. "Tis out of question that this liberty consists not (whatever may be said of any other) in an equal propension to good or evil; nor in the will's independency on the practical understanding; nor in a various uncertain mutability, or inconstancy; nor is it such as is opposed to all necessity; 'tis not a liberty from the government of God, nor from a determination 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 object; consisting in an abounded amplitude

q Psal. cxix. 140.
Prov. xv. 26.

r Job ix.

t Which is a no more desirable state than that which, I remember, the historian tells us was the condition of the Armenians; who having cast off the government that was over them, became Incerti, solutique, et magis sine Domino quam in lite tate. Tacit. Ann. 1. 2

and enlargedness of soul towards God, and indetermination | not in respect of place or local nearness, but likeness and to any inferior good: resulting" from an entire subjection conformity to him; in respect whereof, as God is most to the Divine will, a submission to the order of God, and sublime and excellent in himself, so is it in him. Its steady adherence to him. And unto which the many de- consummate liberty is, when it is so fully transformed into scriptions and elogies agree most indisputably, which from that likeness of God, as that he is all to it, as to himself: sundry authors are congested together by Gibieuf, in that so that as he is an infinite satisfaction to himself; his likeingenious tractate of liberty. As that, He is free that lives ness in this respect, is the very satisfaction itself of the as he will (from Cicero, insisted on by S. Aug. de Civit. blessed soul. Dei, lib. 14. c. 25.)-i. e. who neither wishes any thing, nor fears any thing; who in all things acquiesces in the will of God; who minds nothing but his own things, and accounts nothing his own but God; who favours nothing but God; who is moved only by the will of God. Again; He is free, that cannot be hindered, being willing, nor forced, being unwilling (from Epictetus)-i. e. who hath always 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 Civilians) i. e. (as that liberty respects the spirit of a man) that hath a mind independent on any thing foreign and alien to himself. That only follows God (from Philo Judæus ;) That lives according to his own reason (from Aristotle:) with many more of like import; that alone does fully and perfectly suit that state of liberty the blessed soul shall hereafter eternally enjoy; as that author often acknowledges.

a

6. Tranquillity. This also is an eminent part of that assimilation to God, wherein the blessedness of the holy soul must be understood to lie: 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 witnesses to be without variableness or shadow of change. There can be no commotion without mutation, 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 tranquillity to the nature of God. Balaam knew it was incompatible to him to lie, or repent. And (supposing him to speak this from a present inspiration) it is their common doctrine concerning God. Any, the least troubles and tempests, saith one, are far exiled from the tranquillity of God; for all the inhabitants of This is the glorious liberty of the children of God; the heaven do ever enjoy the same stable tenour, even an eternal liberty wherewith the Son makes free. Liberty indeed, equality of mind. And a little after speaking of God, saith measured and regulated by the royal law of liberty, and he, ""Tis neither possible he should be moved by the force which is perfected only in a perfect conformity thereto. of another, for nothing is stronger than God; nor of his own There is a most servile liberty, a being 'free from right- accord, for nothing is perfecter than God." And whereas eousness, which under that specious name and show, there is somewhat that is mutable and subject to change; enslaves a man to corruption: and there is as free a ser- somewhat that is stable and fixed: In which of those novice, by which a man is still the more free, by how much tures, saith another,d shall we place God? must we not in the more he serves, and is subject to his superior's will, that which is more stable and fixed, and free from this fluidand governing influences; and by how much the less pos-ness and mutability? For what is there among all beings, sible it is he should swerve therefrom. The nearest ap- that can be stable or consist, if God do not by his own touch proaches therefore of the soul to God; its most intimate stay and sustain the nature of it? union with him, and entire subjection to him in its glorified state, makes its liberty consummate. Now is its deliverance complete, its bands are fallen off; 'tis perfectly disentangled from all the shares of death, in which it was formerly held; 'tis under no restraints, oppressed by no weights, held down by no clogs; it hath free exercise 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 knocked off! when he is enlarged from his loathsome dungeon, and the house of his bondage; breathes 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 vain and too feeble strugglings before; how pleasantly doth it range! with what joy doth it clap its wings, and take its flight! A faint emblem of the joy, wherewith that pleasant cheerful note shall one day be sung and chanted forth. Our soul is escaped, as a bird out of the snare of the fowler; the Holy souls begin herein to imitate him, as soon as they snare is broken and we are escaped. There is now no first give themselves up to his wise and gracious conduct. place for such a complaint, I would, but I cannot; I'Tis enough that he is wise for himself and them. Their would turn my thoughts to glorious objects, but I cannot. The blessed soul feels itself 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 tied up to this or that particular good; but expatiates freely in the immense, universal, all-comprehending goodness of God himself. And this liberty is the perfect image and likeness of the liberty of God, especially in its consummate state. In is progress towards it, it increases as the soul draws nearer to God: which nearer approach is u Libertas nostra non est subjectio ad Deum formaliter, sed amplitudo consequens eam. Gibieuf De libert. Dei et creature, lib. 1. c. 32.

x Quam invexere sibi, adjuvant servitutem. Et sunt, quodammodo, propria Libertate captivi. Boeth. ex Gib. Nectit qua valeat trahi catenam. Sen. Trag. y Rom. vi. 20. z 2 Peter ii.

a Liberior quo divinæ gratis subjectior. Primum Liberum arbitrium, quod homini datum est, quando primum creatus est rectus, potuit non peccare; sed potuit et peccare. Hoc autem novissimum eo potentius erit, quo peccare non potuit. Aug. de Civitat. Dei, lib. 22. c. 30.

b Libertas nostra inhæret divinæ, ut exemplari, et in perpetua ejus imitatione versatur, sive ortum, sive progressum, sive consummationem ejus intuearis. Libertas nostra, in ortu, est capacitas Dei. In progressu, libertas res est longe clarior: progressus enim attenditur penes accessum hominis ad Deum; qui quidem non locali propinquitate, sed imitatione et assimilatione constat, et ea utique imitatione, et assimilatione secundum quam, sicut Deus est sublimis. et excelsus seipso; ita homo est sublimis, et excelsus Deo, et altitudo ejus Deus

Hence it is made a piece of deformity, of likeness to God, by another who tells his friend, It is a high and great thing which thou desirest, and even bordering upon a Deity: not to be moved. Yea, so hath this doctrine been insisted on by them, that (while other Divine perfections have been less understood) it hath occasioned the Stoical assertion of fatality to be introduced on the one hand, and the Epicurean negation of providence on the other; lest any thing should be admitted that might seem repugnant to the tranquillity of their numina. 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 eternal provision and foresight of all circumstances 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 therefore infer any alteration of his counsels, or occasion to him the least perturbation or disquiet in reference to them.

hearts safely trust in him. They commit themselves with unsolicitous confidence to his guidance; knowing he cannot himself be misled, and that he will not mislead them: as Abraham followed him, not knowing whither 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 former acquiescency, and sedate temper,

est, ut inquit D. Augustinus. Consummatio denique libertatis est, cum homo in Deum, felicissimo gloriæ cœlestis statu transformatur; et Deus omnia ille case incipit. Qui quidem postremus status, eo differt a priore:quippe homo tum non modo inalligatus est creaturis, sed nec circa illas negotiatur, etiam referendo in finem-nec in creaturis se infundit, nec per illas procedit, ut faciebat cum esset viator: sed in solo Deo, et conquiescit et effundit se placidissime, et motus ejus, cum sit ad presentissimum et conjunctissimum bonum, similior est quieti quam motui. Gib. 1 2. c. 14.

c Omnes turbulæ tempestates quæ procul a Deorum cœlestium tranquillitate exulant, &c. Apuleius de Deo Socratis.

4 - Εν ποτερά των φορέων τούτων τον θεον τακτέον; αρα ουκ εν πασι μώτερα και εδραιθυτερα, και απηλλαγμένη του ρεύματος τούτου, &c. Max. Tyr. disser. 1.

e Quod desideras autem magnum, summum est. Deoque vicinum; non concuti. Sen. de tranquil. Animi.

2. HERE is also to be considered, the pleasure and satisfaction involved in this assimilation to God, as it is known or reflected on, or that arises from the cognosci of this likeness. We have hitherto discoursed of the pleasure of being like God, as that is apprehended by a spiritual sensation, a feeling of that inward rectitude, that happy pleasure of souls now perfectly restored: we have yet to consider a further pleasure, which accrues from the soul's animadversion upon itself, its contemplating itself thus happily trans-pluck out mine own eyes, or offer violence to mine own formed. And though that very sensation be not without some animadversion, (as indeed no sensible perception can be performed without it,) yet we must conceive a consequent animadversion, which is much more explicit and distinct; and which therefore yields a very great addition of satisfaction and delight: as when the blessed soul shall turn its eye upon itself, and designedly compose and set itselt to consider its present state and frame; the consideration it shall now have of itself, and this likeness impressed upon it, may be either-absolute, or-comparative and respective.