The Marrow of Sacred Divinity, Book 1 · Chapter 16 – Chapter 17
CHAPTER XVI.
Of the Consummation of Death.
1. THE Consummation of Death is the highest degree of the punishment appointed, and to endure for ever. As touching the degree, it is said to be infinite.
2. But it is infinite only in respect of the losse and privation: because it is the loosing of an infinit good, not in respect of sence or positive affliction; yet it may be said to be positively infinite, in respect of the thing afflicting, but not in respect of the manner of afflicting.
3. Hence it is that there are certaine degrees in this punishment, according to the variety of degrees, which are found in sins, Luke 12, 47, 48. He shall be beaten with many stripes: he shall beaten with few stripes.
4. As touching the continuance, this punishment is said to be eternall or never to be ended. Marc. 9. 44. 46. 48. Where their Worme dieth not, and their fire never goeth out.
5. Now it is eternall. 1. Because of the eternall abiding of the offence. 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow. 3. Because of the want of satisfaction.
6. Hence it is that the incorruptibility of the damned is their immortality in death, and to death.
7. The consummation of spirituall death in matter of losse, is a totall and finall forsaking, whereby a man is separated wholy from the face, presence, and favour of God. Matth. 7. 23. Depart from me. And 25. 41. G… yee cursed. 2. Thess. 1. 9. Who shall be punished with everlasting destruction, being driven from the Face of the Lord, and the glory of his Power.
8. Hence followes the greatest, and eternall hardning in evill, and despaire of good Luc. 16, 26.
9. The consummation of spirituall Death in matter of sence, is fulnesse of bondage, whereby he is altogether delivered into the power of the Devill, Matth. 25. 41.
10. Hence is fulnesse of terrors of conscience, and fulnesse of sinne, for the damned doe sin, and will fin for ever, although neither the same sins which were in this life, as Theft, Murder, Adultery; nor altogether of the same condition, with them which they committed alive. For they offend chiefly in hatred, envy indignation, and such like affections, which the sharpenesse of punishment gives occasion to. Also these sins after death, have not the same respect of desert which they have in this life, because then there is neither any possibility to avoyd sin, neither is there place for threatning and increase of punishment by them.
11. Hence it is that sins themselves, in the damned, have more respect of punishment: but in those that live, they have more respect of offence.
12. Terror of conscience is as it were a worme, perpetually gnawing. Mar. 9. 44. Esay 66. 24.
13. The Consummation of corporall Death together with spirituall, is first by separation of the soule from the body. 1. Cor. 15. 42. 43. To which that change of some is answerable, which is like death. 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly, by casting the soule and body into Hell, or that place which God hath prepared, for the extreame torments of sins. Rev. 21. 8.
14. Hence are paines, and greatest vexations both of soule and body. Luc. 16. 23.
15. Hence are Lamentation, Howlings, G…ashing of Teeth, and such like effects, of greatest vexation. Luc. 13. 28.
16. But of the place of Hell, and manner of torture, & nature of outward things which pertaine thereunto, because they are not necessary for us to know, the Scripture hath not pronounced any thing distinctly of them.
CHAPTER XVII.
Of the Propagation of Sinne.
Thus much of the transgression. Now it followes to treat of the propagation of it.
1. THis propagation, is that whereby the whole posterity of man, decending from Adam, in a naturall manner, is made partaker of the same condition with him. Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination. The equity whereof appeareth in some measure among men. 1. In naturall right, whereby inbred qualities are derived from that which begetteth, to that which is begotten. 2. In hereditary right, whereby the burdens of parents are transferd upon their children. 3. In the right of like for like whereby the rejection of good, and suffering of evill are equally extended.
2. This propagation of Sinne consists of two parts. Namely, Imputation and reall communication.
3. By imputation, the same singular act of disobedience, which was Adams, is also become ours.
4. By reall communication the same singular sin is not derived to us, but the same in kind, or of the same reason and nature.
5. Originall sin, seeing it is formally a privation of originall righteousnesse, and this privation doth follow the first sin as a punishment, hence it hath the respect of a punishment in order of nature, before it hath the respect of a sinne. As by the Iustice of God that originall righteousnesse is denied, so far forth it is a punishment: As it ought to be in us, and yet through mans fault in wanting, so far forth it is a sin.
6. Therefore this privation is derived from Adam by way of desert, as it is a punishment; and by way of a reall efficient, as it hath the respect of a sin joyned to it, for in that that any is borne a son of Adam, he is made worthy to be endowed with righteousnesse: when therefore he ought to have it, and hath it not, that want to him is sin.
7. Together with this privation, there is also derived, an unaptnes, and a certaine perversnesse of all the bodily faculties, which in their manner are opposite to that rectitude, that is approved of God.
8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed, there followes in them all, such a defect, whereby it comes to passe, that when they are carried to any morall thing; that very inclination is morally evill.
9. Of these ariseth every actuall Sinne: for the mind being blind by the privation of light dotheasily admit any errors: And the will being now turned from God, doth burne with love of it selfe, and evill desires without God.
10. From Sinne thus propagated, there followes also, a propagation of death, both begun & consummate: as well touching sence as touching losse, as well corporall as spirituall, to all the posterity of Adam.
11. Through this apostasie of mankind, it comes to passe, that our Faith, whereby now wee believe in God, is not simply for life, but for salvation. For it is not sufficient for man being fallen, that God doe simply give him life, but it is also required, that he would give it man being dead in Sinne, Eph. 2. 1. And this was one difference betweene the question of the rich young man. Matth. 19. 16. What good shall I doe that I may have eternall life? and that of the Iaylor, Acts 16. 30. What must I doe to be saved?