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

CHAP. XI. (Book 11)

An Introduction to the use of the Doctrine hitherto proposed. The Use divided into Inferences of Truth. Rules of Duty. 1. Inference, That Blessedness consists not in any sensual injoyment. 2. Inference, The Spirit of man (since 'tis capable of so high a Blessedness) a Being of high ex∣cellency.

AND now is our greatest work yet behind;* 1.1 the improvement of so momentous a truth to the affecting and transforming of hearts. That (if the Lord shall so far vouchsafe his assistance and blessing) they may taste the sweetness, feel the power, and bear the impresse and image of it. This is the work both of greatest necessity, difficulty, and excellency, and unto which all that hath been done hitherto is but subservi∣ent, and introductive. Give me leave there∣fore, Reader, to stop thee here, and demand of thee ere thou go further, hast thou any de∣sign in turning over these leaves of bettering thy Spirit? of getting a more refined, heaven∣ly

temper of soul, art thou weary of thy dross, and earth, and longing for the first fruits the beginnings of glory? dost thou wish for a soul meet for the blessedness hitherto described! What is here written, is designed for thy help, and furtherance. But if thou art looking on these pages, with a wanton, rolling eye, hunt∣ing for novelties, or what may gratifie a pru∣rient wit, a coy and squeamish fancy; Go, read a Romance, or some piece of Drollery; know here's nothing for thy turn; and dread to meddle with matters of everlasting concern∣ment without a serious Spirit;* 1.2 read not ano∣ther line till thou have sighed out this request, Lord keep me from trifling with the things of Eternity. Charge thy soul to consider, that what thou art now reading must be added to thy account against the great day. 'Tis ama∣zing to think with what vanity of mind the most weighty things of Religion are entertain∣ed amongst Christians. Things that should swallow up our souls, drink up our Spirits, are heard as a tale that is told, disregarded by most, scorned by too many. What can be spoken so important, or of so tremendous consequence, or of so confessed truth, or with so awful solemnity, and premised mention of the sacred name of the Lord, as not to find either a very slight entertainment or contemp∣tuous rejection? and this by persons avowing themselves Christians! We seem to have lit∣tle or no advantage in urging men upon their own principles, and with things they most readily and professedly assent to. Their hearts

are as much untouch't, and void of impression by the Christian Doctrine, as if they were of another Religion. How unlike is the Chri∣stian world to the Christian Doctrine! The seal is fair and excellent, but the impression is languid or not visible. Where is that serious godliness, that heavenliness, that purity, that spirituality, that righteousness, that peace un∣to which the Christian Religion is most aptly designed to work and form the Spirits of men? we think to be saved by an empty name, and glory in the shew and appearance of that, the life and power whereof we hate and deride. 'Tis a reproach with us not to be called a Chri∣stian, and a greater reproach to be one. If such and such Doctrines obtain not, in our professed Belief, we are Hereticks or Infidels: if they do, in our practice, we are precisians, and fools. To be so serious, and circumspect, and strict, and holy, to make the practice of god∣liness so much our business, as the known and avowed principles of our Religion do plainly exact from us (yea though we come, as we cannot but do, unspeakably short of that re∣quired measure) is to make ones self a com∣mon derision and scorn. Not to be professedly religious is barbarous, to be so in good earnest ridiculous. In other things men are wont to act and practise according to the known Rules of their several Callings, and Professions; and he would be reckon'd the common fool of the neighbour-hood, that should not do so. The Husbandman that should sow when others reap, or contrive his Harvest into the depth of

Winter, or sow Fitches, and expect to reap Wheat; The Merchant that should venture abroad his most precious Commodities in a leaky bottom, without Pilot, or Compass; or to places not likely to afford him any valuable return. In Religion only it must be counted absurd to be, and do according to its known agreed Principles, and he a fool that shall but practise as all about him professe to believe. Lord! whence is this apprehended inconsist∣ency between the profession and practise of Religion! what hath thus stupify'd, and un∣man'd the world! that seriousness in Religion should be thought the character of a fool! that men must visibly make a mockery of the most Fundamental Articles of Faith, onely to save their reputation, and be afraid to be se∣rious least they should be thought mad! Were the Doctrine here opened, believed in earnest,* 1.3 were the due proper impresse of it upon our Spirits, or (as the Pagan Moralists expression is) were our mind transfigured into it; what manner of persons should we be, in all holy conversation and godliness!

But 'tis thought enough to have it in our Creed though never in our hearts, and such as will not deride the holiness it should produce, yet indeavour it not; nor go about to apply and urge truths upon their own souls to any such purpose. What should turn into Grace, and Spirit, and Life, turns all into Notion and Talk; and men think all is well, if their head be fill'd, and their tongues tipt, with what should transform their souls and govern

their lives. How are the most awful Truths and that should have greatest power upon mens Spirits, trifled with as matters only of speculati∣on, and discourse! They are heard but as empty airy words, and presently evaporate, pass a∣way into words again;* 1.4 like food (as Seneca speaks)

that comes up presently, the same that it was taken in; which (as he saith) profits not, nor makes any accession to the body at all.

A like case (as another inge∣niously speaks)

as if sheep when they have been feeding should present their Shepherds with the very grass it self which they have cropt, and shew how much they had eaten. No saith he, they concoct it, and so yield them Wool and Milk. And so (saith he) do not you (viz. when you have been instru∣cted) presently go and utter words among the more ignorant

(meaning they should not do so in a way of ostentation to shew how much they knew more than others)

but works that follow, upon the concoction of what hath been by words made known to them.

(Let Christians be ashamed that they need this in∣struction from heathen Teachers.)

Thy words were found and I did eat them (saith the Prophet) and thy word was to me the joy, and rejoycing of my heart. Divine truth is only so far at present grateful, or useful for future, as 'tis received by faith and consideration, and in the love thereof into the very heart, and there turned (in succum & sanguinem) into real nutriment to the soul: So shall man live by the word of God. Hence is the application of

it (both personal and ministerial) of so great necessity.

If the Truths of the Gospel were of the same alloy, with some parts of Philosophy, whose end is attained as soon as they are known▪ If the Scripture Doctrine (the whole entire Sy∣stem of it) were not a Doctrine after godli∣ness, if it were not designed to sanctifie and make men holy, or if the hearts of men did not reluctate, were easily receptive of its im∣pressions, our work were as soon done, as such a Doctrine were nakedly proposed. But the state of the case in these respects is known and evident. The tenour and aspect of Gospel truth speaks its end; and experience too plainly speaks the oppositeness of mens Spirits. All (therefore) we read and hear is lost if it be not urgently apply'd. (The Lord grant it be not then too.)

Therefore, Reader, let thy mind and heart concur in the following improvement of this Doctrine which will be wholly comprehended under these Two heads

• Inferences of Truth
• Rules of Duty.

that are conse∣quent and con∣natural thereto.

1. Inferences of Truth educible from it.

[ 1] 1. True Blessedness consists not in any sensual injoyment. The blessedness of a man can be but one; Most onely one. He can have but one highest and best good. And its proper chara∣cter is that it finally satisfies and gives rest to his Spirit. This the face and likeness of God doth; his glory beheld and participated.

Here then alone his full blessedness must be understood to lye.

Therefore as this might many other wayes be evinced to be true, so it evidently appears to be the proper issue of the present truth; and is plainly proved by it. But alas! it needs a great deal more to be pressed than proved. O that it were but as much considered, as it is known. The experience of almost 6000. years hath (one would think sufficiently) testified the incompetency of every worldly thing to make men happy, that the present pleasing of our senses, and the gratification of our animal part is not blessedness▪ that men are still left un∣satisfied notwithstanding. But the practice and course of the world is such, as if this were some late, and rare experiment: which (for curiosity) every one must be trying over a∣gain. Every age renews the inquiry after an earthly felicity; the design is intail'd (as the Spanish designs are said to be) and reinforc'd with as great a confidence, and vigor from age to age, as if none had been baffled, or defeat∣ed in it before; or that it were very likely to take at last. Had this been the alone folly of the first age, it had admitted some excuse, but that the world should still be cheated by the same so oft-defeated impostures, presents us with a sad prospect, of the deplorable state of mankind.* 1.5 This their way is their folly, yet their posterity approve, &c. The wearied wits and wa∣sted estates, laid out upon the Philosophers stone, afford but a faint defective representation of this case. What Chymistry can extract hea∣ven

out of a clod of clay? What art can make blessedness spring and grow out of this cold earth? If all created nature be vext and tor∣tured never so long, who can expect this E∣lixir? Yet after so many frustrated attempts so much time, and strength, and labour lost, men are still as eagerly and vainly busie as ever. Are perpetually tossed by unsatisfied desires; labouring in the ••ire, wearying them∣selves for very vanity, distracted by the un∣certain (and often contrary) motions of a ra∣venous appetite, and a blind mind; that would be happy, and knows not how. With what sounding bowels, with what compassio∣nate tears, should the state of mankind be la∣mented, by all that understand the worth of a soul? What serious heart doth not melt, and bleed for miserable men, that are (through a just nemesis* 1.6) so perpetually mockt with sha∣dows, cheated with false delusive appearances, infatuated and betrayed by their own senses. They walk but in a vain shew, disquieting themselves in vain; their dayes flee away as a shadow, their strength is onely labour and sorrow; while they rise up early, and lye down late, to seek rest in trouble, and life in death. They run away from blessedness while they pretend to pursue it, and suffer them∣selves to be led down without regret to perdi∣tion; as an ox to the slaughter, and a fool to the correction of the stocks, till a dart strike through their liver. Descend patiently the chambers of death, not so much as once thinking, whe∣ther are we going? dream of nothing but an

earthly paradise, till they find themselves amidst the infernal regions.

2. The Spirit of man (in as much as 'tis ca∣pable of such a blessedness) appears an excellent creature.* 1.7 Its natural capacity is supposed; for the Psalmist speaks of his own numerical per∣son the same that then writ; I shall behold; shall be satisfied take away this supposition: and it could not be so said; or, as in J••b's words; I shall behold him, and not another for me; It would certainly be another not the same. Judge hence the excellency of an humane soul (the principal subject of this blessedness) without addition of any new natural powers, 'tis capable of the vision of God; of partaking, unto satisfaction, the divine likeness. And is not that an excellent creature, that is capable, not onely of surveying the creation of God, passing through the several ranks, and orders of created Beings; but of ascending to the Be∣ing of beings, of contemplating the divine ex∣cellencies, of beholding the bright and glori∣ous face of the blessed God himself; till it have lookt it self into His very likeness, and have his intire image inwrought into it.

The dignity, then, of the Spirit of man is not to be estimated by the circumstances of its present state; as 'tis, here, clad with a ••or∣did flesh, inwrapt in darkness, and gravelling in the dust of the earth; but consider the im∣proveableness of its natural powers, and fa∣culties;

the high perfections it may attain, and the foundations of how glorious a state are laid in its very nature. And then who can tell whether its possible advancement is more to be admired, or its present calamity deplor'd. Might this consideration be permitted to settle, and fix it self in the hearts of men; could any thing be so grievious to them, as their so vast distance from such an attainable blessedness: or any thing so industriously avoided so earn∣estly abhorred, as that viler dejection and abasement of themselves, when they are so low already by Divine disposition, to de∣scend lower by their own wickedness; When they are already fallen as low as Earth, to precipitate themselves as low as Hell. How generous a disdain should that thought raise in mens spirits, of that vile servitude to which they have subjected themselves, a ser∣vitude to brutal lusts, to sensual inclinations, and desires; as if the highest happiness they did project to themselves were the satisfaction of these! Would they not with an heroick scorn, turn away their eyes from beholding va∣nity, did they consider their own capacity of beholding the divine glory? could they satis∣fie themselves to become* 1.8 like the beasts that pe∣rish. did they think of being satisfied with the likeness of God. And who can conceive unto what degree this aggravates the sin of man, that he so little minds (as it will their misery, that shall fall short of) this blessedness! They had spirits capable of it. Consider thou sensual man whose happiness lies in Colours, and Tasts,

and Sounds (as the Moralist ingeniously speaks) that herd'st thy self with bruit creatures, and aimest no higher then they; as little lookest up, and art as much a stranger to the thoughts and desires of Heaven; thy Creation did not set thee so low; they are where they were; but thou art fall'n from thy excellency. God did not make thee a brute Creature, but thou thy self. Thou hast yet a spirit about thee, that might understand its own originals, and alliance to the Father of Spirits; that hath a designation in its nature to higher converses, and imployments. Many myriads of such spi∣rits, of no higher (original) excellen∣cy then thy own, are now in the presence of the Highest Majesty; are prying into the eternal glory, contemplating the perfections of the Divine Nature, beholding the•• un∣vailed face of God, which transfuses upon them its own satisfying likeness. Thou art not so low-born, but thou might'st attain this state also. That Soveraign Lord, and Authour of all things, calls thee to it; his goodness in∣vites thee, his authority enjoyns thee, to turn thy thoughts, and designs this way. Fear not to be thought immodest or presumptuous; * 1.9 'tis but a dutiful ambition; an obedient aspiring. Thou art under a Law to be thus happy; nor doth it bind thee to any natural impossibility; it designs instruction to thee, not delusion; guidance, not mockery. When thou art required to apply, and turn thy Soul to this blessedness; 'tis not the same thing, as if thou wert bidden to remove a Mountain,

to pluck down a Star, or create a World. Thou art here, put upon nothing but what is agreeable to the primaeval nature of man; and though it be to a vast heighth, thou must ascend; 'tis by so easie, and familiar Methods, by so apt Gradations, that thou wilt be sensible of no violence done to thy nature, in all thy way. Do but make some trials with thy self; thou wilt soon find, nothing is thy hindrance, ••ut an unwilling heart. Try however (which will suffice to let thee discern thy own capa∣city, and will be a likely means to make thee willing) how far thou canst understand, and trace the way (complying with it, at least as reasonable) that leads to this blessedness. Re∣tire a little into thy self; forget a while thy re∣lation to this sensible world. Summon in thy self••reflecting and considering powers. Thou wilt presently perceive thou art not already happy, thou art in some part unsatisfied; and thence will easily understand, in as much as thou art not happy in thy self, that it must be something, as yet, without thee, must make thee so; and nothing can make thee happy, but what is, in that respect, better then thy self; or hath some perfection in it, which thou findest wanting to thy self. A little further discourse or reasoning with thy self, will easily perswade thee, thou hast something better about thee, then that luggage of flesh thou goest with to and fro; for thou well knowest, that* 1.10 is not capable of reason, and discourse; and that

the power of doing so is an higher perfection then any thou canst entitle it to; and that therefore besides thy bulkie material part, thou must have such a thing as a spirit, or soul belonging to thee; to which, that, and thy other perfections (not competible to gross mat∣ter) may agree. Thou wilt readily assent; that thou canst never be happy, while thy bet∣ter, and more noble part is unsatisfied; and that it can only be satisfied with something sutable and connatural to it. That therefore thy happiness must lie in something more ex∣cellent then this material, or sensible world, otherwise it cannot be grateful and sutable to thy soul, yea in something that may be better, and more excellent then thy soul it self, other∣wise how can it better, and perfect that* 1.11. As thou canst not but acknowledge thy soul to be spiritual, and immaterial, so, if thou attend, thou wilt soon see cause to acknowledge a spi∣ritual, or immaterial being, better and more perfect then thy own soul. For its perfecti∣ons were not self-original, they were therefore derived from something, for that reason, con∣fessedly, more excellent, whence at last also thou wilt find it unavoidably impos'd upon thee, to apprehend, and adore a being a••s••∣lutely perfect; and then which, there cannot be a more perfect; the first subject, and com∣mon fountain of all perfections; which hath them, underived in himself, and can derive them unto inferiour created beings* 1.12. Upon this

eternal, and self-essential being, the infinitely blessed God; thou necessarily dependest and owest, therefore, constant subjection, and obe∣dience to him. Thou hast indeed offended him; and art thereby cut off from all inter∣est in him, and intercourse with him; but he hath proclaimed in his Gospel, his willing∣ness to be reconciled, and that, through the sufferings, righteousness, and intercession of his only begotten Son, thy merciful Redeem∣er, the way is open for thy restitution, and recovery; that thou may'st partake from him what ever perfection is wanting to thy blessedness. Nothing is required from thee in order hereunto, but that relying on, and submitting to thy Redeemers gracious con∣duct, thou turn thy mind and heart towards thy God, to know him, and conform to him; to view, and imitate the Divine perfections; the faithful indeavour, and inchoation whereof, will have this issue, and reward; the clear vi∣sion, and full participation of them. So that thy way, and work differ not, in nature, and kind, from thy end, and reward; thy duty from thy blessedness. Nor are either repug∣nant to the natural constitution of thy own soul. What violence is there done to rea∣sonable nature in all this? or what can hinder thee herein, but a most culpable averse, and wicked heart. Did thy reason ever turn off thy soul from God? was it not thy corruption only? What vile images dost thou receive from earthly objects, which deform thy soul, while thou industrio••sly avertest thy Makers

likeness, that would perfect it? How full is thy mind, and heart of vanity? how empty of God? were this through natural incapacity, thou wert an innocent creature; it were thy infelicity (negative I mean) not thy crime; and must be resolved into the Soveraign will of thy Creator, not thy own disobedient will. But when this shall appear, the true state of thy case, and thou shalt hear it from the mouth of thy Judge.

Thou didst not like to re∣tain me in thy knowledge or love; thou hadst reason & will, to use about meaner objects, but none for me; thou couldest sometimes have spared me a glance, a cast of thine eye at least, when thou didst rather chuse it should be in the ends of the Earth. A thought of me had cost thee as little, might as soon have been thought, as of this or that vanity; but thy heart was not with me. I banish thee, there∣fore, that presence which thou never loved'st. I deny thee the vision thou didst always shun, and the impressions of my likeness which thou didst ever hate. I eternally abandon thee to the darkness, and deformities which were ever grateful to thee. Thine is a self created hell; the fruit of thy own choice; no invitations or perswasions on mine could keep thee from it. How wilt thou excuse thy fault, or avert thy doom! what Arguments or Apologies, shall defend thy cause, against these pleadings. Nay what Armour shall defend thy Soul, against its own wounding self-reflections hereupon? When every thought shall be a Dart; and a convicted Conscience, an ever gnawing

Worm; a fiery Serpent; with endless involu∣tions, ever winding about thy heart?

It will now be sadly thought on, how often thou saw'st thy way, and declin'dst it, know'st thy duty, and did'st wave it; understood'st thy interest, and did'st flight it; approvd'st the things that were more excellent, and did'st reject them. How often thou did'st prevari∣cate with thy light, and run counter to thy own eyes; while things, confessedly, most worthy of thy thoughts, and pursuits, were overlook't; and empty shadows eagerly pur∣su'd. Thy own heart will now feelingly tell thee, it was not want of capacity, but inclinati∣on that cut thee off from blessedness. Thou wilt now bethink thy self, that when life, and immortality were brought to light before thy eyes, in the Gospel; and thou wast told of this future blessedness of the Saints, and prest to follow ho∣liness, as without which thou couldst not see God; it was a reasonable man was spoken to, that had a power to understand, and judge, and chuse; not a stone or a brute, Thy capacitie of this blessed∣ness makes thee capable also of the most exqui∣site torment, and re••lected on, actually infers it. How passionately (but vainly) wilt thou then cry out,

O that I had fil'd up the place of any the meanest Creature throughout the whole Creation of God, that I had been a G••at, or a Fly, or had never been rather, then to have so noble, abused pow∣ers eternally to reckon for▪

Yea and thou must reckon for not onely the actu∣al light, and good impressions thou had'st,

but even all thou wast capable of, and mightst have attained. Thou shalt now recount with anguish, and horror (and rend thy own Soul with the thoughts) what thou mightest now have been; how excellent and glorious a crea∣ture! hadst thou not contriv'd thy own misery and conspir'd with the Devil, against thy self, how to deform, and destroy thy own Soul. While this remembrance shall alwayes a fresh return, that nothing was injoyned thee as a duty; or propounded, as thy blessedness; but what thou wast made capable of, and that it was not fatal necessity, but a wilful choice made thee miserable.

Notes

• * 1.1

  Use.
• * 1.2

  Dissoluti est hominis in re∣bus s••riis quae∣rere volupta∣tem. Arnob.
• * 1.3

  ••cientiam qui ••idicit, & fa∣••enda & vi∣••nda percepit, ••••dum sapiens 〈◊〉〈◊〉 nisi in ea quae ••dicit transfi∣••ratus est ani∣••••s. Sen. Ep. ••4.
• * 1.4

  Non prodest cibus, nec cor∣pori accedit, qui statim sum∣ptus emittitur. Sen Epist. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epitlet.
• * 1.5

  Psal. 49.
• * 1.6

  Ira d••i est ista vita mortalis ubi homo vani∣tati similis fa∣ctus est & dies ejus velut um∣bra pretereunt, &c. Aug. de Civ. Dei l. 21. c. 24.
• * 1.7

  2. Inference. Not that this blessednesse can be attain∣ed by meer humane in∣deavours (more where∣of see under the next Infe∣rence) but there's an in∣clination, a certain po••du•• naturae (as some School-men speak) by which it pro∣pends towards it; or there is the radix, or ••und••m••ntum, or capacitas (as some o∣thers) i. e. that it not on∣ly may receive it; but that it may be ele∣vated by grace, actively, to concurr, by its natural powers, as vital prin∣ciples, towa••ds the attainment of it, according to that known saying of Saint Aug. P••sse credero naturae est hominis, &c.
• * 1.8

  Voluptas bonū 〈◊〉〈◊〉 est—H••••c tu (no•• dico ••••ter vi••os s••d) inter ho∣mines nume∣ras? cujus 〈◊〉〈◊〉 bo∣num 〈◊〉〈◊〉, ac 〈◊〉〈◊〉, ac 〈◊〉〈◊〉 cons••••? exced••t ex hoc anima••••um nu∣mero pulch cri∣m••, ac dus se∣cu••do; 〈…〉〈…〉 Sen. Ep. 91.
• * 1.9

  Hic Deos aeq••a••, illò ten∣dit, originis suâ memor. Ne∣mo, impro è eò co••atur ascen∣dere unde de∣sc••nderat—so∣c••i eis sumus & memb••a, &c. Sen Ep. 92.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plotin. Ennead. 4. lib. 3.
• * 1.11

  Sicut noa est à carne, sed lu∣pe•• carn••m, q••od carnem fac••t v••vert: sic non est 〈◊〉〈◊〉, sed super homi••••m q••u•• hominem sacit 〈◊〉〈◊〉 v••v••re. D. Aug de Ci∣vit. Dei lib 19. c. 25.
• * 1.12

  Ut in ord••ne causarum ••ffi∣ci••ntium, ita & in gradi us vir∣tut••s & pe••f••∣ctionis, non da∣tur prog••ess••s ••a infi••i••um: sed oportet sit ali∣qua p••••m•• & summa perfe∣ctio. P. Molin. de cognitione Dei. Not to insist upon what hath been much urged by learned men of former, and latter (yea & of the pre∣sent) time [that whoso∣ever denies the existence of an absolute perfect being, contradicts himself in the denial, inasmuch as n••cessity of existence is included in the very subject of the neg••tion.] some accounting it a Sophisme, and it being unseasonable here to dis∣cuss it.)