Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	love_n	zion_n	30	3	9.1659	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44666	The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...	Howe, John, 1630-1705.	1668 (1668)	Wing H3015; ESTC R19303	281,960	488

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. It s 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 incommunicable the former whereof must serve instead of a genns the latter of a differentia in composing the notion of God so nor will his impresse on us be intire without something in it respecting 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 concerning Thirdly The satisfaction that shall hence accrue Where it will not be besides our purpose to take some notice of the significancy of the word And not to insist on its affinity to the word used for swearing or rather being sworn 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 Scripture as denoting plenitude and perfection and God hath as it were signalliz'd it by his rest on the seventh day and if this were not designedly 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 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 consideration whereof I now passe under the word held forth to us For this satisfaction is the souls rest in God It s 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 appropriate to reasonable nature is more fitly defined the rest of the desiring faculty in the thing desired Desire and Delight are but two acts of Love diversified only by the distance or presence of the same Object which when 't is distant the soul acted and prompted by love desires moves towards it pursues it when present and attained delights in it enjoyes it staies upon it satisfies it self in it according 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 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 repose and rest of the soul amidst infinite delights It s 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 accounts 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 inclination to change And so doth this being satisfied not only generally signifie the soul to be at rest but it specifies that rest and gives us a distinct account of the nature of it As that it is not a forced violent rest such as proceeds from a beguiled ignorance a drowsie sloth a languishing weakness or a desire and hope of happiness by often frustrations bafled into despair to all which the native import and propriety of that word satisfaction doth strongly repugne 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 ballanced 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 ●hadow It may be so befool'd for a while but if it remain satisfied in a state that never admits of change that state must be such as commends 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 here will I dwell for I have desired it It is a complacential rest wherein the soul abides steady bound only by the cords of love a rest in the midst of pleasantnesses The Lord is my portion the lots are fallen to me in amanitatibus 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 another God 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 't is 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 here though action towards it ceases 'T is the rest of an aw●kned not of a drowsie sluggish soul of a soul sati●fi●d by heavenly sensations and fruitions