Chapter 1: The Blessedness of the Righteous

The continual mixture of good and evil, in this present state of things; with its uncertain fluctuations, and subjection to perpetual changes; do naturally 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 agreeable) 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 eternal happy being; when he has connaturalized such a creature to this sensible world; only to take notice how variously the passions he has planted in him may be moved and stirred by this variety of occasions, which he shall from there be presented with. And what sudden, and contrary impressions may be made upon his easy 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 reduce him to a very paroxysm 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 perfections, to design no further thing in creating this world, and placing such a creature as man in it; then only 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 furnished with such power, he would surely add 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 continue a succession of such persons and actions, as we now behold in the world, through eternal generations; only to perpetuate to himself the same pleasure, in the exercise of his immense power, upon created natures; over which he has so infinite advantage.

And indeed nothing can be more inconceivable, than that the great Creator and Author of all things, should frame a creature 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 thereby in many, boundless unsatisfied desires after him, and an inexpressible pleasure in the preconceived hope of being received into the communion 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. Indeed, and that he should deal herein (as in that case he must) the most hardly with the best; and that such souls, whose mere love and devotedness to him, had made them abandon the pleasures of this life, and run through whatever difficulties for his sake, should fare worse than the very worst, were, beyond all the rest, most utterly unimaginable; and a thought which pagan reason has not known how to digest or entertain. If (says 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, whatever that be, should be dissolved too, and for ever cease to be anything; I know not how I can account them blessed, that never having enjoyed any good, as the reward of their virtue, have even perished for virtue itself.

Therefore 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 worlds (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 inclination 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 to this gross corporal world; and hereby brought himself under a necessity of being miserable; his nobler part having nothing now to satisfy it, but what it was become unsuitable and disaffected to.

His merciful Creator, being intent upon his restitution, thought fit not to bring it about by a sudden and violent hand (as it were to catch him into Heaven against his will:) but to raise his spirit into its just dominion and sovereignty 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; from where it was fallen, how low it was sunk, to what state it was yet capable to be raised; and what he had designed, and done for its happy recovery. And hence by the secret and powerful insinuations of his own light and grace to awaken his drowsy slumbering reason, and incline his perverse, and wayward will, to the consideration and choice of such things, as that felicity consists 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 some time under a just probation (indeed, how much was there in it, of a gracious 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 intellectual, 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 disproportions of time and eternity; of a mortal flesh, and an immortal spirit: how preposterous a course were it, and unworthy of a man; indeed, how dishonorable and reproachful to his Maker; should he prefer the momentary pleasures of narrow incapacious sense, to the everlasting enjoyments of an enlarged comprehensive spirit? Or, for the avoiding the pains and miseries of the former kind, incur those of the latter?

From which it follows also, that the holy God does not expect and require, only that men should make that wiser choice; but does 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; make this the rule of his final judgment. To allot to them, who by a patient continuance in well doing, seek for honor, glory, and immortality, eternal life. To the rest, indignation and wrath, tribulation, and anguish, etc. and that whether they be Jews, or Gentiles (Romans 2:6-9).

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 choose for themselves, as he is pleased to direct and prescribe. It is a course approved by the concurrent suffrage of all them, in all times and ages, into whose minds the true light has shined, and whom God has inspired with that wisdom, whereby he makes wise to salvation.

That numerous assembly of the perfected spirits of the just, have agreed in this common resolution. And did in their several generations before they had past this state of trial, with a heroic magnanimity trample this present world under their feet, and aspire to the glory of the world to come. Relieving themselves against all the grievances they have suffered 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 illustrious instance in this context, where the ground is laid of the following discourse.