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

THE BLESSEDNESSE OF THE RIGHTEOUS.

A Proemial Discourse to the in∣tended Subject.

THe continual mixture of Good, and Evil, in this present state of things; with its uncertain fluctuations, and sub∣jection to perpetual changes; do natu∣rally prompt a considering mind to the belief and hope of another; that may be both more perfect, and more permanent. For certainly it could never be a design adequate (or any way agree∣able) to the Divine Wisdom and goodness, that the blessed God should raise such a thing, as this lower Creation out of nothing; Only to give

himself the temporary pleasure of beholding (the alternate Joys and Sorrows of the best part thereof) his reasonable creature seated in it. Nor a delight at all proportionable to an eter∣nal happy being; when he hath connaturalliz'd such a creature to this sensible world; onely to take notice how variously the passions he hath planted in him may be mov'd and stir'd by this variety of occasions, which he shal thence be presented with. And what suddain, and con∣trary impressions may be made upon his easie passive senses, by the interchanged strokes and touches of contrary objects. How quickly he can raise him into a transport of high contentment, and pleasure; and then how soon he can again re∣duce him to a very Paroxism of anguish and despair. It would discover us to have very vile and low thoughts of God, if we did not judge it altogether unanswerable to his perfe∣ctions, to design no further thing in creating this world, and placing such a creature as man in it; then onely to please himself for a while with such a spectacle, and then at last clear the Stage, and shut up all again, in an eternal Silent darkness. If we could suppose a man fur∣nished with such power, he would surely adde little to the reputation of his being wise, or good beyond other men, by a design so to use it.

Much less, can we think it worthy of God to perpetuate such a state of things as this; and con∣tinue a succession of such persons and actions, as we now behold in the world, through eternal generations; onely to perpetuate to himself the same pleasure, in the exercise of his im∣mense

power, upon created natures; over which he hath so infinite advantage.

And indeed nothing can be more uncon∣ceivable, then that the great Creatour and Authour of all things, should frame a Crea∣ture of so vast comprehension, as the Spirit of man, put into it a capacity of knowing, and conversing with himself; give it some prospect of his own glory and blessedness, raise there∣by in many, boundless unsatisfied desires after him, and an unexpressible pleasure in the pre∣conceived hope of being received into the com∣munion of that glory and blessedness; and yet defeat and blast so great an expectation by the unsuspected reducement of the very subject of it again to nothing. Yea, and that he should deal herein (as in that case he must) the most hardly with the best; And that such souls, whose meer love and devotedness to him, had made them abandon the pleasures of this life, and run thorough whatsoever difficulties for his sake, should fare worse then the very worst, were,* 1.1 beyond all the rest, most utterly unima∣ginable; and a thought which Pagan-reason hath not known how to digest or entertain.

If (saith one, and he speaks the sense of many another, as well as his own) with the dissolution of our bodies, the essence of the Souls, whatsoever that be, should be dissol∣ved too, and for ever cease to be any thing; I know not how I can account them blessed, that never having enjoyed any good, as the reward of their vertue, have even perished for vertue its self.

Wherefore it is consequent that this present state is only intended for trial to the spirits of men, in order to their attainment of a better state in a better world. That is, that inasmuch, as the infinitely wise and blessed God, had given being to such a creature, as man, in which both words (the material, and the immaterial) did meet; And who, in respect of his Earthly, and Spiritual natures, had in him somewhat suitable to each. And whereas this Creature had lost (with his interest) his very inclina∣tion to the Spiritual Objects, and enjoyments of the purer immaterial world (wherein alone his true blessedness could consist) suffered a vile depression of his Spirit unto this gross cor∣poral world; and hereby brought himself un∣der a necessity of being miserable; his nobler part having nothing now to satisfie it, but what it was become unsuitable and disaffected to.

His merciful Creatour, being intent upon his restitution, thought fit not to bring it a∣bout by a suddain and violent hand (as it were to catch him into Heaven against his will:) But to raise his Spirit into its just Dominion and Soveraignty in him, by such gradual Methods, as were most suitable to a rational, and intelligent nature. That is, to discover to him, that he had such a thing as Spirit about him; whence it was fall'n, how low it was sunk, to what state it was yet capable to be rais'd; and what he had design'd, and done for its happy recovery. And hence by the secret and powerful insinuations of his

own Light and Grace to awaken his drowsie slumbering reason, and incline his per∣verse, and wayward will, to the consideration and choice of such things, as that felicity con∣sists in; which that better world can afford, and his better part enjoy.

And while he propounds such things to him, how reasonable and agreeable was it, that he should keep him sometime under a just proba∣tion (yea, how much was there in it, of a gra∣cious and compassionate indulgence, often to renew the trial? whether he would yet bestir himself; and (having so great hopes before him, and such helps and aids afforded him, and ready to be afforded) apply, at last, his intel∣lectual, and elective powers, to mind and close with so gracious overtures, in order to his own eternal advancement and blessedness.

Nor was it an unreasonable expectation, that he should do so. For, however the temporal good, and evil that may constantly affect his sensitive part and powers, be present and near; but the eternal misery, or blessedness of his Soul future, and remote: Yet inasmuch as he is capable of understanding, the vast dis∣proportions of time and eternity; of a mortal flesh, and an immortal Spirit: How prepo∣sterous a course were it, and unworthy of a man; Yea, how dishonourable and reproach∣ful to his Maker; should he prefer the mo∣mentary pleasures of narrow incapatious sence, to the everlasting enjoyments of an inlarged comprehensive Spirit? Or, for the avoiding the

pains and miseries of the former kind, incur those of the latter?

Whence also, the holy God doth not ex∣pect and require, onely that men should make that wiser choice; But doth most justly lay the weight of their eternal states upon their doing, or not doing so. And in that day when he shall render to every one according to their works;* 1.2 make this the Rule of his final judgment. To allot to them, who by a patient continuance in well doing, seek for honour, glory, and immortality, e∣ternal life. To the rest, indignation and wrath, tribulation, and anguish, &c. and that whether they be Jews, or Gentiles.

Nor is it a new thing in the world, that some among the children of men, should in this comply with the righteous will of God, and so judge, and chuse for themselves, as he is pleased to direct and prescribe. 'Tis a course ap∣proved by the concurrent suffrage of all them, in all times and ages, into whose minds the true light hath shined, and whom God hath inspired with that wisdom, whereby he maketh wise to salvation.

That numerous Assembly of the perfected Spirits of the just, have agreed in this common resolution. And did in their several genera∣tions ere they had past this state of tryal, with an Heroique magnanimity trample this present World under their feet, and and aspire to the glory of the world to come. Relieving themselves against all the grievances they have fuffered from such,

whose portion is in this life, with the alone hope and confidence of what they were to enjoy in another.

And hereof we have an eminent and il∣lustrious instance in this Context, were the ground is laid of the following Dis∣course.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dyonys. Ha∣licar. Antiq. Rom. lib. 8.
• * 1.2

  Rom. 2, 6, 7, 8, 9.