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

CHAP. IX. (Book 9)

The Pleasure arising from knowing or con∣sidering our selves to be like God: from considering it, 1. Absolutely. 2. Comparatively, or respectively to the former state of the soul. To the state of lost souls. To its pattern. To the way of ac∣complishment. To the souls own expectati∣ons. To what it secures. The Pleasure whereto it disposes, of union, communion. A comparison of this Righteousness, with this Blessedness.

2. HEre is also to be considered, the pleasure and satisfaction involv'd in this assimi∣lation to God, as it is known, or refl••cted 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 spiri∣tual sensation, a feeling of that inward recti∣tude, that happy pleasure of souls now per∣fectly restored? We have yet to consider a further pleasure, which acrews from the souls animadversion upon it self; its contemplating its self thus happily transformed. And though that very sensation be not without some ani∣madversion (as indeed no sensible perception can be performed without it) yet we must conceive a consequent animadversion, which is much more explicite, and distinct; and

which therefore yields a very great addition of Satisfaction and delight. As when the blessed soul shall turn its eye upon it self, and de∣signedly compose, and set it self to consider its present state and frame, the consideration it shall now have of it self, and this likeness imprest upon it, may be either

• Absolute, or
• Comparative & respective.

1. Absolute. How pleasing a spectacle will this be, when the glorified soul shall now in∣tentively behold its own glorious frame? When it shall dwell in the contemplation of it self? view it self round on every part, turn its eye from glory to glory, from beauty to beauty, from one excellency to another; and trace over the whole draught of this image; this so exquisite piece of divine workmanship, drawn out in its full perfection, upon it self. When the glorified eye, and divinely enlight∣ned, and inspirited mind shall apply it self to criticize, and make a judgment upon every several lineament, every touch and stroke, shall stay it self, and scrupulously insist upon every part? view at leisure every character of glory the blessed God hath instamp't upon it; how will this likeness now satisfie! And that expression of the blessed Apostle (taken notice of upon some other occasion formerly) [The glory to be revealed in us] seems to im∣port in it a reference to such a self intuition. What serves revelation for, but in order to vi∣sion? What is it but an exposing things to view? and what is revealed in us, is chiefly exposed to our own view.

All the time from the the Souls first conver∣sion till now, God hath been as it were at work upon it.* 1.1 (—He that wrought us to, &c.) hath been labouring it, shaping it, polishing it, spreading his own glory upon it, inlaying, in∣ameling it with glory; now at last the whole work is revealed, the Curtain is drawn aside; the blessed Soul awakes. Come now saith God, behold my work; see what I have done upon thee; Let my work now see the light, I dare expose it to the censure of the most curious eye, let thine own have the pleasure of beholding it. It was a work carried on in a Mystery se∣cretly wrought (as in the lower parts of the earth, as we alluded before) by a Spirit that came, and went no man could tell how. Be∣sides, that in the general only, we knew we should be like him, it did not yet appear what we should be, now it appears. There is a re∣velation of this glory. O the ravishing plea∣sure of its first appearance! and it will be a glory always fresh and flourishing (as Job's expression is, my glory was fresh in me) and will afford a fresh, undecaying pleasure for ever.

2. The blessed soul may also be supposed to have a comparative and respective considera∣tion of this impressed glory. That is, so as to compare it with, and refer it to several▪ things that may come into consideration with it: and may so heighten its own delight in the contem∣plation thereof.

1. If we consider this impression of glory in reference to its former loaths••me deformities that

were upon it; and which are now vanished and gone. How unconceivable a pleasure will arise from this comparison? when the soul shall consider at once what it is, and what once it was, and thus bethink it self. I that did sometimes bear the accursed image of the Prince of darkness, do now represent and partake of the holy pure nature of the Father of lights. I was a meer Chaos, an hideous heap of Defor∣mity,* 1.2 Confusion and Darkness; But he that made light to shine out of darkness, shined into me to give the knowledge of the light of his own glory in the face of Jesus Christ, and since, made my way as the shining light shining brighter and brighter unto this perfect day.* 1.3 I was an habitation of Dragons, a Cage of noisom lusts; that as Ser∣pents, and Vipers were winding to and fro through all my faculties and powers; and preying upon my very vitals. Then was I hateful to God, and an hater of him; sin, and vanity had all my heart. The charming in∣vitations, and allurements of grace were as musick to a dead man; to think a serious thought of God, or breath forth an affectio∣nate desire after him, was as much against my heart, as to pluck out mine own eyes, or of∣fer violence to mine own life.

After I began to live the Spiritual new life; how slow, and faint was my progress and ten∣dency towards perfection? how indisposed did I find my self to the proper actions of that life? To go about any holy spiritual work, was, too often, as to climb an Hill, or strive against the stream; or as an attempt to fly

without wings. I have sometime said to my heart; Come now lets go pray, love God, think of heaven; but O how listless to these things! how lifeless in them! Impressions made, how quickly lost! gracious frames, how soon wrought of and gone! characters of glory rac'd out, and overspread with earth and dirt! Divine comeliness hath now at length made me perfect. The glory of God doth now in∣cloath me, they are his ornaments I now wear. He hath made me, that, lately, lay among the pots, as the wings of a dove covered with silver, and her feathers with yellow gold, he hath put ano∣ther nature into me; the true likeness of his own holy divine nature; He hath now per∣fectly master'd and wrought out the enmity of my heart against him. Now to be with God is my very element. Loving, admiring, prai∣sing him are as natural, as breathing once was. I am all Spirit and life, I feel my self disbur∣thened, and unclogg'd of all the heavy op∣pressive weights that hung upon me. No body of death doth now incumber me, no deadness of heart, no coldness of love, no drowsie sloth, no aversness from God, no earthly mind, no sensual inclinations or affections, no sinful devisions o•• heart between God and Creatures. He hath now the whole of me. I injoy and delight in none but him, O bles∣sed change! O happy day!

2. If in contemplating it self, cloathed with this likeness it respect the state of damned souls. What transpor••s must that occasion! What ravishing resentments! When it compares

humane nature in its highest perfection, with the same nature in its utmost depravation? An unspeakably more unequal comparison than that would be of the most amiable lovely person, flourishing in the prime of youthful strength and beauty, with a putrified rotten carcasse, deformed by the corruption of a loathsome grave. When glorified Spirits shall make such a reflection as this. Lo here we shine in the glorious brightness of the divine Image; and behold yonder deformed accursed souls. They were as capable of this glory as we. Had the same nature with us; the same reason, the same intellectual faculties and powers; but what monsters are they now become? They eternally hate the eternal excellency. Sin and death are finished upon them. They have each of them an hell of horror and wickedness in it self. Whence is this amazing difference! Though this cannot but be an awful wonder, it cannot also, but be temper'd with pleasure and joy.

3. We may suppose this likeness to be considered in reference to its pattern; and in comparison therewith, which will then be another way of heightning the pleasure that shall arise thence. Such a frame and constitution of Spirit is full of delights in it self: but when it shall be re∣fer'd to its original, and the correspondency between the one, and the other be observ'd and view'd; how exactly they accord, and answer each other as face doth face in the wa∣ter; this cannot, still, but add pleasure to pleasure, one delight to another. When the

blessed soul shall, interchangeably turn its eye to God, and it self; and consider the a∣greement of glory, to glory; the several derived excellencies to the original. He is wise, and so am I, holy and so am I. I am now made perfect as my heavenly Father is; this gives a new relish to the former pleasure. How will this likeness please under that notion, as it is his; a likeness to him. O the accent that will be put upon those appropriative words to be made partakers of [His] holiness, and of the [divine] nature. Personal excellencies, in themselves considered, cannot be reflected on but with some pleasure; but to the ingenuity of a child, how especially, grateful will it be, to observe in it self, such and such grace∣ful deportments, wherein it naturally imitates its father. So he was wont to speak, and act, and demean himself: how natural is it unto love, to affect, and aim at the imitation of the person loved: So natural it must be, to take complacency therein; when we have hit our mark, and atchiev'd our design. The pursuits and attainments of love are proportionable, and correspondent each to other.

And what heart can compass the greatness of this thought, to be made like God! Lord, was there no lower pattern than thy self, thy glorious blessed self according to which to form a worm! This cannot want its due re∣sentments in a glorified state.

4. This transformation of the blessed soul into the likeness of God, may be viewed by it, in reference to the way of accomplishment; as an end, brought

about by so amazing stupendous means; which will certainly be a pleasing contemplation. When it reflects on the method and course insisted on, for bringing this matter to pass, views over the work of redemption, in its ten∣dency to this end,* 1.4 The restoring Gods Image in souls; Considers Christ manifested to us, in order to his being revealed and formed in us. That God was made in the likeness man, to make men after the likeness of God. That he partook with us of the humane nature, that we might with him partake of the divine; that he assumed our flesh, in order to impart to us his Spirit. When it shall be considered for this end had we so many great and precious promises; for this end did the glory of the Lord shine upon us through the glass of the Gospel;* 1.5 that we might be made partakers,* 1.6 &c. That we might be changed, &c. Yea, when it shall be called to mind, (though it be far from following hence, that this is the only or principal way wherein the life and death of Christ have influence in order to our eternal happiness) that our Lord Jesus lived for this end, that we might learn so to walk, as he also walked, that he dyed that we mught be conformed to his death; that he rose again, that we might with him attain the resurrection of the dead; that he was in us the hope of glory, that he might be in us (that is, that same Image that bears his Name) our final consummate glory it self also. With what pleasure will these harmonious congruities, these apt cor∣respondencies, be look'd into at last!

Now may the glorified Saint say, I here see

the end the Lord Jesus came into the world for. I see for what he was lift up, made a spectacle; that he might be a transforming one. What the effusions of his Spirit were for; why it so earnestly strove with my way-ward heart. I now behold in my own soul, the fruit of the travel of his Soul. This was the project of re∣deeming love, the design of all-powerful Gospel grace. Glorious atchievement! bles∣sed end of that great, and notable under∣taking! happy issue of that high desin!

5. With reference to all their own expectations and indeavours. When it shall be considered by a Saint in glory; the attainment of this perfect likeness to God, was the utmost mark of all my designs, and aims; the term of all my hopes and desires. This is that I long'd, and laboured for, that which I pray'd and waited for; which I so earnestly breath'd after, and restlestly pursu'd. It was but to recover the de∣faced image of God. To be again made like him, as once I was. Now I have attained my end; I have the fruit of all my labour and travels; I see now the truth of those (often) incou∣raging words, Blessed are they that hunger, and thirst after righteousness, for they shall be filled. Be not weary of well doing, for ye shall reap, if ye faint not. What would I once have given for a steady abiding frame of holiness, for an heart constantly bent and biassed toward God; con∣stantly serious, constantly tender, lively, watchful, heavenly, spiritual, meek, humble, chearful, self-denying. How have I cryed and striven for this to get such an heart! such

a temper of spirit! how have I pleaded with God, and my own soul in order hereto. How often over have I spread this desire before the Searcher and Judge of hearts; Turn me out of all my worldly comforts, so thou give me but such an heart; Let me spend my dayes in a Prison, or a Desert, so I have but such a heart; I refuse no reproaches, no losses, no tortures, may I but have such a heart. How hath my soul been somtimes ravisht with the very thoughts of such a temper of Spirit, as hath appeared amiable in my eye, but I could not attain? and what a torture again hath it been that I could not? What grievance in all the world, in all the dayes of my vanity; did I ever find compa∣rable to this; To be able to frame my self by Scripture, and rational light and rules, the Notion and Idea of an excellent temper of spirit, and then to behold it, to have it in view, and not be able to reach it, to possess my soul of it? What indignation have I sometimes conceived against mine own soul, when I have found it wandring and could not reduce it; hovering, and could not fix it; dead, and could not quicken it; low, and could not raise it! How earnestly have I expected this blessed day, when all those distempers should be perfectly healed, and my Soul recover an healthy, lively spiri∣tual frame? What fresh ebullitions of joy will here be, when all former desires, hopes, indeavours, are crowned with success and fruit! This joy is the joy of Harvest. They that have sown in tears,* 1.7 do now reap in joy. They that went out weeping, bearing precious seed; now

with rejoycing bring their sheaves with them.

6. In reference to what this imprest, likeness shall for ever secure to it: an everlasting amity and friendship with God, that it shall never sin, nor he ever frown more. 1. That it shall sin no more. The perfected image of God in it, is its se∣curity for this; for 'tis holy throughout; in every point conformed to his nature and will. There remains in it nothing contrary to him. It may therefore certainly conclude it shall never be liable to the danger of doing any thing but what is good in his sight; and what solace will the blessed soul find in this! If now an Angel from Heaven should assure it, that from such an hour it should sin no more, the world would not be big enough to hold such a soul. It hath now escaped the deadliest of dangers, the worst of deaths (and which even in its present state, upon more deliberate calmer thoughts it accounts so) the sting of death, the very deadly head of death; the Hell of Hell it self. The deliverance is now compleat which cannot but end in delight and praise.

2. That God can never frame more. This 'tis hence also assured of: How can he but take perfect everlasting complaceny in his own perfect likeness and image; and behold with pleasure, his glorious workmanship, now never liable to impairment, or decay? how pleasant a thought is this! The blessed God never beholds me but with delight. I shall alwayes behold his serene countenance; his amiable face, never covered with any

clouds, never darkened with any frown.

I shall now have cause to complain no more; my God is a stranger to me, he conceals himself, I cannot see his face, lo he is in∣compast with Clouds and darkness, or with flames and terrours.

These occasions are for ever ceased. God sees no cause either to behold the blessed soul with displeasure, or with displeasure to avert from it, and turn off his eye. And will not this eternally satisfie! when God himself is so well pleased, shall not we!

2. The pleasure it disposes to. Besides that the inbeing, and knowledge of this likeness, are so satisfying: It disposes, and is the souls quali∣fication for a yet further pleasure. That of closest union, and most inward communion with the blessed God.

1. Union. Which (what it is more then relation) is not till now compleat. Besides relation it must needs import presence; not Phy∣sical, or Local, for so nothing can be nearer God, then it is but moral, and cordial, by which the holy soul with will and affections, guided by rectified reason, and judgment, closes with, and imbraces him, and he also upon wise forelaid counsel, and with infinite delight, and love imbraceth it: so friends are said to be one (besides their relation as friends) by an union of hearts. An union between God and the creature, as to kind and nature high∣er than this, and lower than Hypostatical or personal union I understand not, and therefore say nothing of it* 1.8.

But as to the union here mentioned; as, till

the image of God be perfected, it is not com∣pleated; so it cannot but be perfect then; When the soul is perfectly formed according to Gods own heart; and fully participates the divine likeness, is perfectly like him; that likeness cannot but infer the most intimate union that two such natures can admit. That is (for nature) a love-union; such as that which our Saviour mentions, and prayes to the Father to perfect between themselves, and all believers, and among believers mutually, with one ano∣ther.* 1.9 Many much trouble themselves about this Scripture;* 1.10 but sure that can be no other then a love-union: For, (1.) 'Tis such an union as Christians are capable of among themselves,* 1.11 (for surely he would never pray that they might be one with an union whereof they are not capable.) (2.) 'Tis such an union as may be made visible to the world. Whence 'tis an obvious corollary, that the union between the Fa∣ther and the Son, there spoken of, as the pattern of this, is not their union or oneness in essence, (though it be a most acknowledged thing, that there is such an essential union between them) for who can conceive that Saints should be one among themselves, and with the Father, and the Son, with such an union as the Father, and the Son are one themselves, if the essential union between Father and Son were the union here spoken of? But the exemplary or pattern-union, here mentioned, between Father and Son, is but an union in mind, in love, in de∣sign, and interest; wherein he prayes▪ that Saints on earth might visibly be one with them

also, that the world might believe, &c.

'Tis yet a rich pleasure that springs up to glorified Saints from that love-union (now per∣fected) between the blessed God and them. 'Tis mentioned and shadowed in Scripture, under the name and notion of marriage-uni∣on; in which the greatest mutual compla∣cency is always supposed a necessary ingredi∣ent.* 1.12 To be thus joyned to the Lord, and made, as it were, one Spirit with him; For the eternal God to cleave in love to a nothing crea∣ture, as his likeness upon it ingages him to do, is this no pleasure, or a mean one?

2. Communion, unto which that union is fundamental, and introductive; and which follows it upon the same ground, from a na∣tural propensity of like to like: There is no∣thing now to hinder God, and the holy soul of the most inward fruitions and injoyments; no animosity, no strangeness, no unsutable∣ness on either part. Here the glorified Spi∣rits of the just have liberty to so••••ce them∣selves, amidst the rivers of pleasure at Gods own right hand, without check or restraint. They are pure, and these pure. They touch nothing that can defile, they defile no∣thing they can touch. They are not now forbidden the nearest approaches to the (once) inaccessible Majesty, there's no Holy of Holies into which they may not enter, no dore lockt up against them: They may have free admission into the innermost secret of the divine presence, and pour forth themselves in the most liberal effasions of love

and joy, as they must be the eternal subjects of those infinitely richer communications from God, even of immense and boundless love and goodness.

Do not debase this pleasure by low thoughts; nor frame too daring positive apprehensions of it. 'Tis yet a secret to us. The eternal con∣verses of the King of glory, with glorified Spi∣rits, are onely known to himself and them. That expression (which we so often meet in our way) It doth not yet appear what we shall be; seems left, on purpose, to check a too curious and prying inquisitiveness into these unreveal∣ed things. The great God will have his re∣serves of glory, of love, of pleasure for that future state. Let him alone a while, with those who are already received into those man∣sions of glory, those everlasting habitations. He will find a time for those that are yet pil∣grims and wandring exiles to ascend and enter too.

In the mean time what we know of this communion may be gathered up into this ge∣neral account, The reciprocation of loves; the flowing and reflowing of everlasting love, be∣tween the blessed soul and its infinitely blessed God; Its egress towards him, his illapses in∣to it.

Unto such pleasure doth this likeness dis∣pose and qualifie: You can no way consider it, but it appears a most pleasurable satisfying thing.

Thus far have we shewn the qualification for this blessedness, and the nature of it, What it

prerequires, and wherein it lyes, and how highly congruous it is that the former of these should be made a prerequisite to the latter, will suf∣ficiently appear to any one, that shall, in his own thoughts, compare this righteousness and this blessedness together. He will indeed plain∣ly see, that the natural state of the case, and habitude of these each to other, makes this con∣nexion unalterable, and eternal; so as that it must needs be simply impossible to be thus blessed, without being thus righteous.

For what is this righteousness other than this blessedness begun, the seed and principle of it? And that with as exact proportion (or rather sameness of Nature) as is between the grain sown, and reaped, which is more than intimated in that of the Apostle,* 1.13 Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap: For he that soweth to his flesh, shall of the flesh reap corruption: (there is the same proportion too) but he that soweth to the Spirit, shall of the Spirit, reap life everlasting: Which though it be spoken to a particular case, is yet spoken from a general rule and reason applicable a great deal further.

And as some conceive (and is undertaken to be demonstrated) that the seeds of things are,* 1.14 not vertually only, but actually, and for∣mally the very things themselves: so is it here also. The very parts of this blessedness are discernable in this righteousness. The future vision of God, in present knowledge of him; for this knowledge, is a real, initial part of righ∣teousness. The rectitude of the mind, and

apprehensions concerning God, consisting in conformity to his revelation of himself.

Present holiness, including also the future ••ssimilation to God. And the contentment, and peace that attends it, the consequent satisfacti∣on in glory.

But as in glory, the impression of the divine likeness, is that which vision subserves; and whence satisfaction results; so is it here (vi∣sibly) the main thing also. The end, and design of the Gospel revelation,* 1.15 of whole Christianity (I mean Systematically consi∣dered) of all Evangelical Doctrines, and knowledge, is to restore Gods likeness, and image; from whence joy and peace result of course, when once the Gospel is believed. The Gospel is the instrument of impressing Gods likeness, in order whereunto it must be understood, and received into the mind. Being so, the impression upon the heart, and life, are Chri∣stianity ha••itual and practical,* 1.16 whereupon joy and pleasure (the belief or thorough recep∣tion of the Gospel thus enterveining) do ne∣cessarily ensue.* 1.17

So Aptly is the only way, or method of seeing Gods face, so as to be satisfied with his like∣ness; said to be, in or thorow righteousness.

Notes

• * 1.1

  2 Cor. 5. 5.
• * 1.2

  2 Cor. 4. 6.
• * 1.3

  Prov. 4▪ 18.
• * 1.4

  Phil. 2▪ 7.
• * 1.5

  2 Pet. 1. 4.
• * 1.6

  2 Cor. 3. 18.
• * 1.7

  Psal 126. 6.
• * 1.8

  I would fain know what the Tertium shall be, re∣sulting from the Physical union some speak of.
• * 1.9

  Joh. 17. 11.
• * 1.10

  ver. 11.
• * 1.11

  Ver. 21.
• * 1.12

  1 Cor. 6. 16.
• * 1.13

  Gal. 6▪ 7▪ 8.
• * 1.14

  Dr. H••rv. de. Ovo.
• * 1.15

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

  Rom. 15. 13.
• * 1.17

  G••••••. 〈◊〉〈◊〉 in Christa ••••••••••∣mus hom••••••••, &c. Orat. 1