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

CHAP. VII. (Book 7)

Wherein assimilation (the likeness or glory of God imprest) contributes unto satisfa∣ction. Where is particularly propounded to be shewn; what pleasure it involves; what it disposes to. What it involves in the esse of it, what in the cognosci. 1. The plea∣sure of being like God, discovered. 1. Shewing, concerning the Image of God (generally considered) that it is the souls health and soundness restored; that it is a vital, an intimate, a connatural, a per∣fect image.

OUr next business is to discover what [ 2] assimilation, or the impressed likeness of God may further add to this satis∣fied state, or what satisfying pleasure the blessed soul finds in this, that it is like God.

And here we are distinctly to enquire into

• The pleasure which such an assimilation to God
• involves in it self, tends, and disposes to

1. The pleasure it involves in it self; or which

is taken in it abstractly considered; which we may, more particularly unfold by shew∣ing.

The pleasure involved,

• 1. In being like God.
• 2. In knowing or reflecting up∣on the same.

The

• Esse,
• Cognosci
• Of this assimu∣lation.

[ 1] 1. The pleasure in being like God; which may be discovered both by a general consideration hereof, and by instancing in some particulars, wherein blessed souls shall be like him.

1. It is obvious to suppose an inexpressible pleasure in the very feeling, the inward sen∣sation, the holy soul will have of that happy frame in general, whereinto it is now brought. That joyful harmony, that intire rectitude it finds within it self. You may as soon separate light from a Sun-beam, as pleasure from such a state.

This likeness, or conformity to God is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a perfect temperament; an athletique health ness; a strong sound constitution of soul: Do but imagine what it is to a mans bo∣dy, after a wasting sickness, to find himself well. Frame a notion of the pleasure of health and soundness, when both all the parts and members of the body are in their proper pla∣ces and proportions, a lively, active vigour, a sprightly strength possesses every part, and actuates the whole, how pleasant is this tem∣per! If we were all body, there could be no greater felicity than this. But by how much

the more noble any creature is, so is it capable of more exquisite paines, or pleasures.* 1.1 Sin is the sickness and disease of the soul, infeebles all its powers; exhausts its vigour, wasts its strength. You know the restless tossings, the weary rollings to, & fro of a diseased languish∣ing body; such is the case of a sinful soul. Let it but seriously bethink it self, and then speak its own sense, (but here is the malignity of the disease, it cannot be serious, it always raves) what will it be; O I can take no rest. (The way of wickedness is called a way of pain: Sinners would find it so,* 1.2 if the violence of the disease had not bereft them of sense.) Nothing savors with me,* 1.3 I can take comfort in nothing. The wick∣ed is as a troubled Sea,* 1.4 (as their name imports) that cannot rest.* 1.5 Whose waters, &c. The Image of God, renewed in holiness nad righteous∣ness, is health restored after such a consuming sickness; which, when we awake, when all the drowsiness that attends our disease is shaken off, we find to be perfect. The fear of the Lord (an ordinary paraphrase of holiness or piety) is said to be health to the navel, and marrow to the bones. Our Lord Jesus invites wearied sinners to come to him,* 1.6 to take his y••ke on them, to learn of him, (that is, to imitate him, to be like him) and promises they shall finde rest to their souls. How often do we find grace, and peace in conjunction in the Apostles salutati∣ons and benedictions? We are told that the wayes of divine wisdom (i. e. which it pre∣scribeth) are all pleas••ntness and peace.* 1.7* 1.8 That in keeping the Commandments of God,* 1.9 is great

reward. That they are not grievous (i. e. for there seems to be a Meiosis in the expression, are joyous pleasant.) And what are his Com∣mandments, but those expresses of himself, wherein we are to be like him,* 1.10 and conform to his will? The Kingdom of God (that holy order which he settles in the spirits of men; his Law transcribed and imprest upon the soul, which is nothing else but its confor∣mation and likeness to himself) is righteous∣ness,* 1.11 and then peace. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (That notion, and judgment, and s••vour of things, that excellent temper of mind and heart (for that is the extent of the expressi∣on) whereof the holy Spirit of God is both the author, and pattern) is life, and peace; in∣volves them in it self. When one thing is thus in casu recto, predicated of another, it speaks their most intimate connexion, as Rom. 14. 7. above, so 1 Joh. 5. 3. This is love that, &c. So here, such a mind is life, and peace (though the copula be not in the original, it is fitly sup∣ply'd in the translation) you cannot separate (q. d.) life, and peace from such a mind. It hath no principle of death, or trouble in it. Let such as know any thing of this blessed temper, and complexion of soul; compare this Scrip∣ture, and their own experience together, when, at any time, they find their souls under the blessed Empire, and dominion of a Spiri∣tual mind; when wholly spirituality rules and denominates them: are not their souls the very region of life and peace? both these in con∣junction, life and peace, not raging life, not

stupid peace; but a placid peaceful life, a vital vigorous rest and peace; 'tis not the life of a furie, nor peace of a stone: Life that hath peace in it, and peace that hath life in it. Now can the soul say, I feel my self well; all is now well with me, nothing afflicts the Spiritual mind,* 1.12 so far, and while 'tis such: 'Tis wrapt up, and cloath'd in its own innocency, and purity, and hereby become invulnerable, not liable to hurtful impressions; Holiness (un∣der the name of light, for that is by the con∣text the evident meaning of the word there) is by the Apostle spoken of as the Christians armour. Put on, saith he, the armour of light (in opposition to the works of darkness which he had mentioned immediately before) strang ar∣mour!* 1.13 that a man may see through. A good mans armour is,* 1.14 that he needs none, his armour is an open breast; that he can expose himself, is fearless of any harm. Who is he that shall harm you,* 1.15 if ye be followers of that which is good? It should be read imitators,* 1.16 so the word signi∣fies, and so, where as following is either of a pattern, or an end, the former must be meant hear by the natural importance of that word and hence, by [that which is good] is not to be understood created goodness; for 'tis not enough to imitate that goodness, for so we must be good, but the words are capable of being read, him that is good, or (which is all one) the good.* 1.17 And so 'tis the increate good, the blessed God himself, formally, considered un∣der the notion of good. Nothing can harm you; if you be like God, thats the plain sense

of this Scripture. Likeness to God is armour of proof, i. e. an imitation of him, viz. in his moral goodness, which holiness (as a general name of it) comprehends. A person truly like God is secure from any external violence, so far as that it shall never be able to invade his Spirit. He is in Spirit far raised above the tempestuous, stormie region, and converses where winds and clouds have no place.

Nor can (so far as this temper of soul pre∣vails) any evil grow up to such a mind within it self. It is life and peace; It is light, and pu∣rity; for 'tis the image, the similitude of God. God is light,* 1.18 and with him is no darkness at all. Holy souls were darkness, ••ut they are light in the Lord. He the Father of lights, They the children of light. They were darkness; not in the dark;* 1.19 but (in the abstract) [darkness] as if that were their whole nature; and they no∣thing else but an impure masse of co••globated darkness. So, ye are light, as if they were that, and nothing else,* 1.20 nothing but a Sphere of light.

Why, suppose we such a thing, as an entire Sphere of nothing else but pure light; what can work any disturbance here? or raise a storm within it? A calm, serene thing; per∣fectly homogeneous, void of contrariety, or any self-repugnant quality, how can it disqui∣et it self?

We cannot yet say, that thus it is, with holy souls in their present state,* 1.21 according to the highest literal import of these words, ye are light. But thus it will be, when they awake,

when they are satisfied with this likeness: They shall then be like God fully, and throughout. O the joy and pleasure of a soul made after such a similitude! Now glory is become as it were their being, they are glorified. Glory is revealed into them, transfused throughout them. Every thing that is conceivable under the no∣tion of an excellency, competent to created nature, is now to be found with them, and they have it inwrought into their very beings. So that in a true sense it may be said (that they are light) they not only have such excellencies, but they are them.* 1.22 As the Moralist saith of the wise, or vertuous man, that he not so pro∣perly hath all things, as is all things. 'Tis said of man, in respect of his naturals, he is the image and glory of God.* 1.23 As for his supernatu∣ral excellencies, though they are not essential to man, they are more expressive of God, and are now become so inseparable from the nature of man too, in this his glorified state, that he can assoon cease to be intelligent, as holy. The image of God, even in this respect, is not separable from him: nor blessedness (surely from this image. As the divine excellencies, being in their infinite fulness in God, are his own bles∣sedness; so is the likeness, the participation of them in the soul that now bears this image, its blessedness. Nothing can be necessary to its full satisfaction, which it hath not in it self, by a gracious vouchsafement, and communi∣cation. The good man (in that degree which his present state admits of) Solomon tells us is sati••fied from himself;* 1.24 he doth not need to

traverse the world, to seek his happiness abroad. He hath the matter of satisfaction (even that goodness which he is now enrich't with) in his own breast and bosom; yet he hath it all by participation from the fountain-goodness. But that participated goodness is so in∣timately one with him, as sufficiently warrants and makes good the assertion; he is satisfied from himself, viz. from himself, not primarily, or in∣dependently; but by derivation from him, who is all in all,* 1.25 and more intimate to us, than we to our selves; and what is that participated good∣ness, but a degree of the divine likeness? But when that goodness shall be fully participated, when this image, and imitation of the divine goodness shall be compleat, and intire; then shall we know the rich exuberant sense of those words. How fully will this image or like∣ness satisfie then?

And yet more distinctly we may apprehend how satisfying this likeness (or image im∣prest) will be, if (a little further deferring the view of the particulars of this likeness which we have defigned to instance in) we consider these general properties of it.

1. 'Tis a vital image, not the image only of him that lives; the living God; but it is his li∣ving and soul quickning image. 'Tis the likeness of him, in that very respect, an imitation, and participation of the life of God, by which, once revived, the soul lives that was dead be∣fore. 'Tis not a dead picture, a dumb shew, an unmoving Statue; but a living, speaking, walking image; that wherewith the Child is

like the Father: the very life of the subject where it is, and by which it lives as God, speaks and acts comformably to him. An image, not such a one as is drawn with a Pen∣cil,* 1.26 that expresses only colour, and figure, but such a one as is seen in a Glass, that re∣presents life, and motion (as was noted from a worthy Author before.) 'Tis even (in its first and more imperfect draught) an analo∣gical participation (as we must understand it) of the divine nature,* 1.27 before which first tin∣cture, those preludious touches of it upon the Spirit of man: his former state is spoken of as an alienation from the life of God;* 1.28 as having no interest, no communion therein. The put∣ting on of the new man, which after God is cre∣ated in righteousness,* 1.29 and true holiness, is pre∣sently mentioned, in direct opposition to that dismal state; implying that, to be a participa∣tion of the divine life. And certainly so far as it is so, 'tis a participation of the divine bles∣sedness too.

2. 'Tis an image most intimate therefore to its subject. Glory it is; but not a superficial skin∣deep glory; such as shone in M••s••s his face, which he covered with a Vail. 'Tis throug••y transformative; changes the soul throughout; not in external appearance, but in its very nature. All outward imbellishments, would add little felicity to a putrid corrupt soul. That would be but painting a Sepulchre. Thi•• adds ••rnament unto life, and both, especially, to the inward man. 'Tis not p••int in the 〈◊〉〈◊〉, while d••••th is at the heart; but 'tis 〈…〉〈…〉

of such a principle within, as will soon form and attemper the man universally to it self. 'Tis glory, blessedness participated, brought home and lodged in a mans own soul, in his own bosom; he cannot then but be sa∣tisfied. A man may have a rich stock of out∣ward comforts, and while he hath no heart to enjoy them, be never the happier. But 'tis impossible that happiness should be thus lodg∣ed in his Soul, made so intimate, and one with him, and yet, that he should not be satisfi∣ed, not be happy.

3. An image connatural to the Spirit of man. Not a thing alien, and forraign, to his nature, put into him purposely, as is were to torment and vex him; but an ancient well-known inha∣bitant, that had place in him from the begin∣ning. Sin is the injurious intruder, which therefore puts the soul into a commotion, and permits it not to rest, while it hath any being there. This Image calms it, restores it, works a peaceful orderly composure within, returns it to it self, to its pristine blessed state be∣ing reseated there, as in its proper primitive subject.

For though this image, in respect of cor∣rupted nature, be supernatural; in respect of institute, and undefiled nature it was, in a true sense, n••tural (as hath been demonstrated by divers of ours against the Papists; and upon the matter yielded by some of the more mo∣de••••••e, among themselves.* 1.30 At least it was 〈…〉〈…〉 with humane nature; consentane••us to it, and per••ective of it. (We are speaking, it

must be remembred of that part of the divine Image that consists in moral excellencies, there being another part of it, as hath been said, that is even in the strictest sense, na∣tural.)

There is nothing in the whole moral Law of God (in conformity where unto this Image did, ab origine consist) nothing of what he re∣quires from man, that is at all distructive of his being; prejudicial to his comforts, re∣pugnant to his most innate principles; nothing that clashes with his reason; or is contrary to his interest; or that is not, most directly, conservative of his being, and comfors, agree∣able to his most rational principles, subservi∣ent to his best and truest interest.* 1.31 For what doth God the Lord require but fear and love,* 1.32 ser∣vice, and holy walking, from an intire and un∣divided Soul? What? but what is good, not only in it self, but for us, and in respect whereof his Law,* 1.33 is said to be holy, just, and good.

And what he requireth, he impresseth. This Law, written in the heart, is this likeness.

How grateful then will it be, when, after a long extermination and exile, it returns and repossesses the Soul; is recogn••zed by it, be∣comes to it a new nature (yea even a divine) a vit••l,* 1.34 living Law; The Law of the Spirit of life in Christ Jesus. What grievance, or bur∣den is it to do the dictates of nature? actions that easily, and freely slow from their own principles; and when blessedness it self is in∣folded in those very acts and inclinations?

How infinitely satisfying and delightful will it be, when the soul shall find it self connatu∣rallized to every thing of its duty, and shall have no other duty incumbent on it than to be happy! when it shall need no arguments, and exhortations to love God, nor need be urged and prest, as heretofore to mind him, to fear before him. When love, and reve∣rence, and adoration, and praise, when de∣light, and joy shall be all natural acts. Can you separate this in your own thoughts from the highest satisfaction?

4. This Image will be now perfect. Every way fully perfect.

First, In all its parts; as it is in the first in∣stant of the souls entrance into the state of re∣generation (the womb of Grace knows no defective maimed births.) And yet here is no little advantage, as to this kind of perfection; For now those lively lineaments of the new creature all appear, which were much obscured before; every line of glory is conspicuous; every character legible; the whole entire frame of this Image is in its exact Symmetrie, and apt proportions, visible at once. And 'tis an unspeakable addition to the pleasure of so excellent a temper of Spirit, that accrews from the discernable intireness of it. Heretofore some gracious dispositions have been to seek (through the present prevalence of some cor∣ruption or temptation) when there was most 〈…〉〈…〉 occasion for their being reduced 〈…〉〈…〉. H••nce the reward and pleasure of 〈…〉〈…〉, and improvement of the principle

were lost together. Now the Soul will be e∣qually disposed to every holy exercise, that shall be suitable to its state. Its temper shall be even, and Symmetral; Its notions uniform, and agreeable; nothing done out of season. Nothing seasonable omitted, for want of a present disposition of Spirit thereto. There will be not only an habitual, but actual intire∣ness of the frame of holiness in the blessed Soul.

2. Again, this Image will be perfect in degree; so as to exclude all degrees of its contrary; and include all degrees of it self. There will now be no longer any colluctation with contrary principles; no law in the members warring against the law of the mind, No lustings of the flesh against the Spirit. That war is now ended in a glorious victory, and eternal peace. There will be no remaining blindness of mind, nor errour of iudgement, nor perverseness of will, nor irregularity or rebellion of affecti∣ons. No ignorance of God, no aversation from him, or disaffection towards him. This likeness removes all culpable dissimilitude or unlikeness. This communicated glory fills up the whole soul, causes all clouds and dark∣ness to vanish; leaves no place for any thing that is vile or inglorious; 'tis pure glory, free from mixture of any thing that is alien to it.

And it is it self full. The Soul is replenish't not with airy, evanid shadows, but with sub∣stantial, solid glory, a massie, mighty glory, (for I know not but subjective glory may be* 1.35

taken in within the significancy of that known Scripture, if it be not more principally in∣tended in as much as the Text speaks of a glo∣ry to be wrought out by afflictions, which are the files and furnaces, as it were, to polish or refine the Soul into a glorious frame.) 'Tis cumulated glory, glory added to glory. Here 'tis growing progressive glory; we are changed into the same image from glory to glory. It shall now be stable,* 1.36 consistent glory; that carries a self-fulness with it (which some in∣clude also in the notion of purity* 1.37 'tis full of it self, includes every degree requisite to its own perfection. God hath now put the last hand to this glorious Image, added to it its ultimate accomplishments. Now, a confor∣mity to Christ, even in the resurrection from the dead, in his glorious state is fully attained. That prize of the high calling of God is now won. And the humble sense of not having attained as yet, and of not being already per∣fect, in which humility, the foundations of the temple of God in a Saint is laid, and the building raised, is turned into joyful accla∣mations, Grace, Grace for the laying on of the top stone, the finishing of this glorious work.

And when this Temple is filled with the glory of the Lord, the soul it self replenished with the divine fulness, will not its joy be full too? For here is no sacrifice to be offered, but that of praise, and joy is the proper sea∣soning for that sacrifice.

Now the new creature hath arrived to the

measure of the stature of a perfect man in Christ Jesus. The first formation of this Spiritual (as well as of the natural) man was hidden and secret, it was curiously wrought, and in a way no more liable to observation, than that of framing the Child in the Womb; as that is as hidden as the concoction of Mine∣rals, or precious stones in the lower parts of the earth; (no secrets of Nature can outvie the the Mysteries of godliness) Its growth is also by very insensible degrees; as it is with the pro∣ducts of nature; but its arrival to perfection is infinitely more strange, than any thing in nature ever was, how sudden and wonderful is the change; when in the twinkling of an eye, the blessed soul instantly awakes out of drowsie languishings, and miserable weak∣ness, into perfect strength, and vigour!

As a man is,* 1.38 so is his strength; and as his strength is, so is his joy, and pleasure. The Sun is said to go forth as a strong man, rejoicing to run his race. When a man goes in the ful∣ness of his strength upon any enterprize, how do blood and spirits triumph beforehand, no motion of hand, or foot is without a sen∣sible delight. The strength of a mans Spirit is unspeakably more than that of the outward man: Its faculties and powers more refined and raised; and hence are rational or intel∣lectual exercises and operations, much more delightful than corporal ones can be.

But (still as the man is, so is his strength) 'tis an incomparably greater strength that attends the heaven-born man. This man born

of God, begotten of God after his own like∣ness. This Hero, this Son of God, was born to Conflicts, to Victories, to Triumphs. While he is yet but in his growing age, he overcomes the world: (as Hercules the Serpents in his Cradle) overcomes the wicked one, and is at last more than Conquerour. A migh∣ty power attends godliness, a Spirit of power, and of a sound mind: but how much this di∣vine creature grows, so much the more like God, and being perfect, Conflicts cease: (he had overcome, and won the Crown be∣fore.) And now all his strength runs out in∣to acts of pleasure. Now, when he shall go forth in his might to love God (as we are re∣quired to love him now with all our might) and every act of praise shall be an act of pow∣er; 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 per∣fect pleasure are here met, and shall for ever dwell together, and be alwayes commensu∣rate 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 destitute of a spiritual lively∣ness and vigour therein. When a spirit of might, and power goes on with us in the won••∣••d course of our converses with God; we then

forecast opportunities, and gladly welcome the season; when it extraordinarily occurs, of drawing nigh to him. It cannot be thought that the connexion and proportion between these should fail in glory, or that when eve∣ry thing else is perfect:* 1.39 The blessed Soul it self made perfect, even as God himself is per∣fect (this bearing his likeness) should be unlike him in bliss; or its satisfaction be im∣perfect.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Mo••. Tyr. 〈◊〉〈◊〉 41.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  P••al 139. ••4.
• * 1.4

  Is. 57.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 H••c illud & ••ae••••um & dis∣plicentia sui & nusquam r••si∣dent••s animi vo∣tut••t••o &. Sen. de Tranquil. animi.
• * 1.6

  Ma••th 11 28.
• * 1.7

  P▪ ••. 3. 13.
• * 1.8

  Psal 19.
• * 1.9

  1 Joh. 5. 3.
• * 1.10

  Rom. 14. 17.
• * 1.11

  Rom. 8 6.
• * 1.12

  Invulnerabile est no•• quod non feritur, sed quod non laedi∣tur. Sen. de constantiâ sapi∣entis, sive quòd in sapientem non cadit injuria.
• * 1.13

  Rom. 13. 12.
• * 1.14

  Integer vitae sce∣lerisque pu••us, &c. Hor.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  As Plato and his followers used the ex∣pression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fully, accord∣ing to the sens•• of M••t. 19. 17
• * 1.18

  1 Joh. 1.
• * 1.19

  Eph. 5. Jam. 1.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.21

  Marc. Anto∣••in. lib. 11.
• * 1.22

  Omnia non tam habere quam esse. Sen.
• * 1.23

  1 Cor. 11. 7.
• * 1.24

  Prov. 14 14
• * 1.25

  Intimonostris in∣timior. Esse no∣stru•••• laudabis. Gibl. de lib. ex Plat. & Aug.
• * 1.26

  〈…〉〈…〉
• * 1.27

  2 Pet. 14.
• * 1.28

  Ephes 4 18.
• * 1.29

  V. 23, 24.
• * 1.30

  As may be seen by com∣paring what I••st••••s says to the two q••e∣stions. 〈…〉〈…〉
• * 1.31

  Deut. 10 12.
• * 1.32

  Mich. 6. 8.
• * 1.33

  Rom. 7. 1••.
• * 1.34

  Rom ••. ••
• * 1.35

  2 Cor. 4 17.
• * 1.36

  2 Cor. 3 18.
• * 1.37

  Purum est quod est plenum ••ui, & quod minimum habet ab••••ai.
• * 1.38

  Psal. 19.
• * 1.39

  Matth. 5.