The Blessedness of the Righteous, Title page – To the reader 1
THE BLESSEDNESSE OF THE RIGHTEOUS Discoursed from Psal. 17, 15.
By John Howe M. A.
When he shall appear, we shall be like him, for we shall see him as he is,
1 John 3. 2.
foreign. Plat. in ….
LODON, Printed by Sarah Griffin, for Samuel Thomson and are to be sold at the sign of the Bishops-head in Duck-lane, 1668.
To the Reader.
I Am not at all solicitous, that the World should know the History of the conception of this Treatise. If there be any thing that shall recompence the pains of such as may think fit to give themselves the trouble of perusing it, in the work it self; I should yet think it too much an under-valuing of them, if I did reckon the minuter circumstances relating thereto, fit matter for their entertainment.
Nor am I more concern'd to have it known what were the inducements to the publication of it, Earnest protestations and remonstrances of our good intentions in such und…rtakings, as they leave men still at liberty to believe, or doubt, at their pleasure, so they gain us little if they be believed. It is no easie matter to …arry one, even, constant tenour of Spirit, …hrough a work of time. Nor is it more easie …o passe a setled, invariable judgement, con…erning so variable a subject: when an heart …hat may seem wholly framed and set for God …is hour; shall l…ok so quite like another thing … next: and change figures and postures al…ost as often as it doth thoughts.
And if a man should be mistaken in judging himself, it would little mend the matter, to have deceived others also into a good opinion of him.
But if he can approve himself to God in the simplicity of an honest and undeceived heart; The peace that ensues, is a secret between God and him.Senec. They are Theatre enough to one another (as he said to his friend.) 'Tis an inclosed pleasure. A joy which the stranger cannot intermiddle with.
'Tis therefore any mans concernment, herein rather to satisfie himself, then the world. And the world rather to understand the design of the work then the Author: and whither it tends, rather then whereto he meant it.
And 'tis obvious enough to what good purposes discourses of this nature may serve. This is, in the design of it, wholly practical; Hath little or nothing to do with disputation. If there be any whose business it is to promote a private, divided interest; or who place the sum of their Religion in an inconsiderable, and doubtful opinion: It doth not unhallow their altars, nor offer any to affront their idol. It intends n… quarrel to any contending, angry party. But deals upon things in the substance whereof, Christians are at a professed agreement. And hath therefore the greater probability of do…g go…d to some, without the offence of any.
'Tis indeed equally matter of complaint and wonder, that men can find so much leasure to direct from such things, wherein there is so much both of importance and pleasure unto, what one would think should have little of temptation or allurement in it, contentions jangling. It might rather be thought, its visible fruits and tendencies should render it the most dreadful thing to every serious beholder. What Tragedies hath it wrought in the Christian Church! Into how weak and languishing a condition hath it brought the Religion of professed Christians? Hence have risen the intemperate preternatural heats and angers that have spent its strength and spirits; and make it look with so Meagre and Pale a face. We have had a greater mind to dispute then live; and to contend about what we know not, then to practice the far greater things we know: and which more directly tend to nourish and maintain the Divine Life. The Authour of that ingenious sentence*Pruritus disputandi scobies Ecclesia. (whoever he were) hath sitly exprest what is the noisome product of the itch of disputing. It hath begot the ulcerous tumors; which, besides their own offencive soreness, drain the body, and turn what should nourish that, into nutriment to themselves. And it effects are not more grievous, then the pleasures which it affects and pursues are uncouth and unnatural.
*Ut ulcera quaedam nocituras manus apoetunt & tactu gaudent & faedam corporum scabiem delectat quicquid …x…sper…t: Non alitè… dixerim his m…ntibus in quas voluptates velut mala ulcera crupê unt, voluptati esse laborem, vex… tionem que S…n. de tranquillitate an….The rough touch of an ungentle hand. That onelyonly pleases which exasperates (as the morallist aptly expresse… s…me like disaffection of diseased minds.) Toyl and vexation is their only delight what to a s…und spirit would be a pain, is to these a pleasure.
Which is, indeed, the triumph of the disease, that it addes unto torment, repr…ach, and mockery, and imposes upon men by so ridiculous a delusion (wh…le they are made to take pleasure in punishing themselves) that even the most sober can scarce look on in a fitter posture, then with a compassionate smile. All which were yet somen hat more tollerable if that imagined vanishing pleasure were not the whole of their gain: or if it were to be hoped that so great a present real pain and smart, should be recompensed with as real a… consequent fruit and advantage. But we know, that general…y, by how much any thing is more disputable, the lesse it is necessary or conducible to the Christian life. God hath graciously provided, that what we are to live by should not cost us so dear. And possibly as there is lesse occasion of disputing about the more momentous things of Religion, so there may be somewhat more of modesty, and awe in reference to what is so confessedly venerable and sacred (though too ma…y are over-bold even here also) then so foolishly to trifle with such things. Therefore more commonly, where that humour prevails, men divert from th…se plainer things, with some slighter and superficial reverence to them, but more heartily, esteeming them insipid and jejune, because they have less in them to grati…ie that appetite; And betake themselves to such things about which they may more plausibly contend; and then what pitiful trifles oftentimes take up their time and thoughts. Questions and Problems of like weighty importance (very often) with those which, the abovenamed Authour tells us,Sen de Brev. vit. this disease among the Greeks prompted them to trouble themselves about, as what number of Rowers Ulisses had? Which was written first the Iliad or the Odysses? &c. So that (as he saith) they spent their lives very operously doing nothing. Their conceits being such that if they kept them to themselves, they could yield them no fruit: and if they published them to others, they should not seem thereby the more learned, but the more troublesome, (To this purpose he truely speaks.) And is it not to be resented that men should …ell away the solid strength and vitals joy which a serious Soul would find in substantial Religion for such toyes! Yea and not only famish themselves but trouble the world, and imbroil the Church with their impertinencies! If a man be drawn forth to defend an important truth against an injurious assault, it were treacherous self-love to purchase his own peace by declining it. Or if he did sometimes turne his thoughts to some of our petite questions, that with many are so hotly agitated, for recreation sake, or to try his wit, and exercise his reas…n without stirring his passions, to the disturbance of others or himself; here an innocent divertisement, and the best purpose that things of that nature are capable of serving. But when contention becomes a mans element, and he cannot live out of that fire, strains his wit, and racks his invention to find matter of quarrel; is resolved, nothing said or done by others shall please him, onelyonly because he means to please him in dissenti…g. Disputes onelyonly that he may dispute, and loves dissension for it self. This is the unnatural humour that hath so unspeakably troubled the Church, and despised Religion, and filled mens Souls with wind and vanity. Yea with fire and fury. This hath made Christians gladiaters, and the Christian World a clamorous Theater, while men have equally affected to contend: and to make ostentation of their ability so to do.
And surely as it is highly pleasurable to re…re ones s…lf, so it is charitable to call aside others out of this noise and throng, to consider silently and feed upon the known and agree'd things of our Religion; which immediately lead to both the duties and delights of it.
Among which there are none more evident and undoubted, none lesse intangled with controversie, none more profitable and pleasant then the future blessedness of the righteous which this discourse Treats of. The last end is a matter to little disputable, that 'tis commonly thought (which is elsewhere more distinctly spoken to) not to be the object of election, and so not of deliberation consequently, but of simple intention onelyonly, because men are supposed to be generally agree'd as touching that. And the knowledge and intention of it is apparently the very soul of Religion; animates, direct, enlivens, and sweetens the whole thereof. Without which Religion were the vainest irrational and most unsavoury thing in the World.
And because the more clearly this our last end is understood, the more powerfully and sweetly it attracts and moves the Soul, this Treatise endeavours to give as plain and positive a state and nation of it as the Text insisted on, compared with other Scriptures would afford to so weak an eye.
And because men are so apt to abuse themselves with the vain and self-contradicting hopes of attaining this end without ever having their spirits framed to it, or walking in the way that leads thereto, as if they could come to Heaven by chance, or without any design or care of theirs. The proportion is indeavoured to be shewn between that Divine likeness in the vision and participation whereof this Blessedness consists, and the Righteousness that disposes and leads to it. Which may it be monitory to the ungodly and profane, who hate and scorn the likeness of God whereever they hehold it. And let me tell such from (better-instructed) Pagans,
That *Nihil est Deo similius aut gratius quam vir animo perfectè bonus, &c. Apul. de Deo So…atis.there is nothing more like or more acceptable to God, then a man that is in the temper of his Soul truly good who excells other men, as he is himself excelled (pardon his Hyperbole) by the immortal God.
That*Inter bonos viros ac. Deum, amicitia est conciliante virtute, amicitiam dico? etiam necessitud…, & similitud…, &c. Sca de prov. between God and good men, there is a friendship, by means of vertue; a friendship? yea a kindred, a likeness, inasmuch truly as the good man differs from God but in time (here sprinkle a grain or two) being his Disciple, Imitatour, and very of-spring.
That*foreign—Plato in Min…e. God is full of indignation against such as reproach one that is alike to him, or that praise one that is contrarily affected (or unlike) bu… such is the good man (i. e. he is one like) God, A good man (as it shortly after follows) is the holiest thing in the World, and a wicked man the most polluted thing.
And let me warn such haters of holiness, and holy men in the words of this Auth…urs immediately subjoyned.foreign. And this I say for this cause, that thou being but a man the son of a man, no more offend in speaking aginst an Hero; One who is a Son of God.
Me thinks men should be ashamed to pro…esse the belief of a life to come, while they cannot behold with…ut indignation, nor mention but with derision, that holiness without which it can never be attained, and which is indeed the seed and principle of the thing it self.
But such are not likely much to trouble themselves with this discourse. There's little in it indeed of Art, or Ornament to invite or gratifie such as the Subject it self invites not. And nothing at all but what was apprehended might be some way useful. The affectation of garnishing a margent with the names of Authours, I have ever thought a vain pedantry yet have not declined the occasional use of a few that occurred. He that writes to the World must reckon himself debter to the wise and unwise. If what is done shall be found with any to have promoted its proper end. His praises to God shall follow it (as his prayers do that it may) who professes himself.
A Well willer to the Souls of men. J. H.