The Existence of God and the Immortality of the Soul, Chapter 13
CHAP. XIII.Ch. XIII.
What influence the Doctrine of the future state should have upon our practice. It must regulate our esteem of present things. And reconcile our affections to any condition here, so far as it may be an advantage to prepare us for the better World. The chiefest care is due to the immortal part. The just value of Time and how it should be improved. 'Tis the best Wisdom to govern our whole course of life here, with regard to Eternity that expects us.
I Will now briefly shew what influence this principle of Natural Religion should have on our practice. Tis not a matter of pure speculation, but infinitely concerns all. For whatever inequality there is between Men with respect to temporal Accidents in the present state, yet there is no difference with regard to things future. Their Souls are equally immortal, and capable of the same blessedness, and liable to the same misery. It is most necessary therefore to reflect upon what so nearly touches us. If the eternal state hereafter were not an infallible Truth, but only a probable opinion, and the Arguments for and against it were so equal, that the Understanding remained in suspence, yet the importance is so vast, either to enjoy for ever the clear vision of God, or to be cast into an everlasting Hell, that Prudence requires all possible diligence in what-ever is necessary to obtain the one, and escape the other. But this Doctrine is not meerly within the terms of Probability, but is clear, by irrefutable evidence. And if those prophane Miscreants who endeavour by frigid Railleries to expose the serious care of Salvation to scorn, and by trifling Arguments would fain weaken their assent to this great Truth, had not lost the humane property of blushing, they would be covered with Confusion, whilst they contradict not only what the wisest and best Men have unanswerably proved, but what their very opposition confirms. For the doubting of the Soul's Immortality, is a strong Argument that 'tis immortal. Because, only a spiritual being, and therefore not liable to dissolution and death, is capable of reflecting whether it shall continue for ever.
It does not require subtilty of wit, or strength of Reason to draw out the proper uses of this Doctrine, as Gold from the Mines by digging into the bowels of the Earth; but the Consequences are clear and sensible to all that will duly consider things. If in the next World there are good things and evil things, great, as the possessing or losing an infinite Felicity, and lasting as Eternity, and distant from us no farther than Death is from Life, that is, then a Candle from being blown out that is exposed to all the winds, 'tis absolutely necessary to regulate our selves in the present state by a continual respect to the future. As the Travellers in the Desart of Arabia, (that is all Sand, movable by every blast, so that no visible path remains to prevent their wandrings) observe the Stars to direct them in their Journy to the place they intend. Thus we must look not to the things that are seen, but to things that are not seen, eternal above, to conduct us safely thorow this material mutable World to Felicity. More particularly,
1. This should regulate our Judgment of all temporal things. Worldly happiness is but a Picture, that seen by Sence, the false light of the present time, has an alluring appearance, but if look'd on by Faith the true light of Eternity, it is discovered to be a disfigur'd and unamiable confusion of spots. This unbinds the Charm, and discovers the vanity and illusion of what ever is admirable in the eyes of flesh. Can any carry the least mark of Honour, one farthing of their Treasures, any shadow of their Beauty, one drop of their Pleasure with them to another World? As in the Night all Colours are the same, the Crimson cannot be distinguish'd from Black, nor Purple from Green: when the light is withdrawn that gave them life, they cease to be visible, and are buried in the same indifferent obscurity. So in the state after Death, the most remarkable differences of this World are no more. And is that worthy of our esteem that attends us for a little time, and leaves us for ever? Can that be our happiness that when we die and cease to be mortal, ceases to be ours? If Man did only live to die, and there were an absolute end of him, present things were more valuable in the quality of an earthly Felicity, as being his All; but if he dies to live in another World, and all that in the language of the Earth (full of Improprieties and moral Soloecisms) we call ours, must be left at the gates of Death, the entrance of Eternity, they cannot be the materials of our happiness.
Seneca, contemplating the beauty and greatness of those Orbs of Light above, cast down his Eyes to find out the Earth hardly visible at that distance, and breaks forth in a Philosophical disdain, Is it this to which the great designes and vast desires of Men are confin'd? Is it for this there is such disturbance of Nations, Wars and shedding of Blood? O folly, O fury of deceived Men! to imagine great Kingdoms in the compass of an Atome, to raise Armies to divide a point of Earth with their Swords! 'Tis just as if the Ants should conceive a Field to be several Kingdoms, and fiercely contend to inlarge their borders, and celebrate a Triumph in gaining a foot of earth, as a new Province to their Empire.Sursum ingentia spatia in auorum possessionem Animus admittitur. And from hence he excites Men to ascend in their thoughts, and take an intellectual possession of the material Heavens, as most worthy of their minds. But the Soul that raised by Faith looks beyond the Starry Heavens, how much more justly is it fill'd with noble wonder at the Divine and truly great things, in the Spiritual World, and looks down on the lower Scene of things, and all that has the name of felicity here, as sordid and vile? The foresight that within a little while this World shall be dissolv'd, and time shall be no more, makes it not seem to be in the Eyes of a Believer that great thing, as 'tis represented to the rest of Men. He looks upon those who shine in Pomp and flow in Pleasure, and think themselves happy, to be as a Beggar in a Dream, that thinks himself rich in treasures: for present things are only colour'd with the appearence of felicity, and are as vanishing as the fictions of fancy. While carnal Men will believe nothing but what they see, feel and enjoy by their Senses, and embrace meer shadows as solid felicity, he considers them with compassion. For 'tis with them, as with one that in the rage of a Fever, laughs, sings, triumphs. Tell him that he is not himself, he thinks you are mad for saying so. Tell him when his fiery spirits shall be wasted, and that heat of Blood that makes him so lively and strong, shall decline and cool, he will be in extreme danger of Death; he replies he was never in better health. But who envies him that happiness which he seems to enjoy? none but one that is a mad-man like him. Nay, a Father, a Brother, a Friend look on him with a mourning Eye and Heart: For he is only happy in his own conceit, and that conceit proceeds from his distraction. Thus the power of Truth is victorious in sober men, & does not suffer them to be cheated with the false shew of good that respects the Body. No credit is given to the appearance of Sense, when Reason discerns the Deception, and judges otherwise. And thus the clear infallible light of Faith directs the Judgment of things present with respect to the eternal Interest of the Soul. This makes a Believer prefer severe Wisdom before the sweetest Follies, unpleasing Truth before all the dear Deceits of sensual Persons.
In short, Faith removes the thick Curtain of sensible things, that intercepted the Eye of the Mind, and its first Effect is to shew the incomparable disproportion between what is present and what is future: and this is as great as between the living of a few years, and an incorruptible state; between the wretched enjoyment of things that cannot satisfy the Senses, and the enjoyment of a universal Good that can fill all the desires of the Soul; as between a inch of Time and entire Eternity; between Nothing mask'd with a false appearance, and infinite Felicity.
2. The consideration of the Souls immortality should reconcile our affection to all things that may befal us here, so far as they are preparatory for our welbeing in the future state. The original Principle from whence are derived all Rules for practice, and of main influence upon our Comforts is, that Man is created for a supernatural happiness hereafter, and that present things are to be chosen or refused with respect to our obtaining of it. For the means, what-ever they are in their absolute nature, yet consider'd as such in order to an end, are qualified and become either good or evil, as conducive to it, or unprofitable, and prejudicial. A Way that is thorny or dirty, or steep or stony, is good if it leads me to my Country where I can only live happily. On the contrary, a plain flowry carpet Way is bad, that leads me from it. Now since the present life conveys us to another, Poverty or Riches, Sickness or Health, splendor of Name or Obscurity, an high or a low Condition, become good or evil to us, and accordingly are eligible, as they prepare us for our last and blessed End, or divert us from it. If the clearness of this principle be obscur'd, we shall stumble every step, and wander from the way of life. But duly considered, it makes us judg of things as they are, not as they appear. This unravels the doubts of the intangled Mind, corrects the mistakes of the erring Eye, levels the greatest Difficulties, clears all the Objections against Providence, and makes an afflicted state not only tolerable, but so far amiable as it promotes our supream Happiness. Let us consider the two Worlds, the visible wherein we are, and the invisible to which we are going, and impartially compare what is proper to the one and the other. The present and the future, the sensible and divine, the apparent and real, the transitory and perpetual happiness. And what reference these two Worlds have to Man, the one serves him only as a Passage, the other is his ever blessed Country. Therefore what-ever the present state has of sweet or bitter, whatever is desir'd or fear'd, as it passes with Time, should little move us. Who is there, unless disorder'd in his Mind, that when the Sun is present in its full lustre before his eyes, rejoyces to have, or is sorry that he has not a Candle, that he may see more clearly? And this Life to Eternity is not so much as a spark of Light to the Sun, and accordingly the Prosperity or Adversity of it should not transport us to an excess of Joy or Sorrow, but with an equal temper of Mind, and calm Affections, we should receive the dispensations of Providence.
3. How just is it that the Soul should have the preeminence in all respects above the Body. The one is the fading off-spring of the Earth, the other of an heavenly extraction, and incorruptible nature. When‖Quis nunc extremus ideota, vel quae abjecta muliercula non credit animae immortalitatem? Quod apud Graecos olim primus Pherecides Assyrius cum disputasset, Pythagoram Samium illius disputationis novitate permotum, ex Athleta in Philosophum convertit. Nunc vero quod ait Maro, Amomum Assyrium vulgo nascitur. Aug. Ep. ad Volust. Pherecides the Assyrian first taught among the Grecians the doctrine of the Souls Immortality, his discourse so prevail'd on Pythagoras of Samos, that it chang'd him from an Athleta into a Philosopher. He that before wholly attended upon his Body to make it excel in strength or agility, that he might contend victoriously in the Olympick Games, then made it his business to improve and advance his Soul in Knowledg and Vertue. And if the glimmering appearances of this great Truth were so powerful upon him, how much more should the clear and certain discoveries of it be operative to make us chiefly regard the interest of our immortal part.
The state of Nature requires, that Reason should have the supremacy in Man, and Sense should obey; but if the lower part tyrannises over the superiour, and that which was so offensive to Solomon, to see Servants on horseback, and Princes walking on foot, be verified in a more ignoble sense, 'tis the greatest degeneracy and vilification of the humane nature. Now the predominant Object discovers what is the ruling faculty. If sensual things have the superior esteem and love, Sense reigns. And what a contumely is it to Man, when the Understanding, that was made to contemplate Objects of a spiritual sublime nature, is principally exercised for the acquiring of earthly things, and the Affections that are capable of enjoying heavenly delights, run with a full stream in the channels of Concupiscence. As if the reasonable Soul were not for higher ends than to be the slave of the Body, to be imployed to digest the confused Chaos of Meats and Drinks wherewith 'tis fill'd, to give it a quicker perception of its pleasures, & keep it from corruption for a time. If sensual Wretches could obtain what the unclean Spirits desir'd of our Saviour, when dispossest of the man in the Gospel, they would request in their last hour when they are ready to be cast out of the Body, permission to enter into the Swine, and wallow in mire and filthiness. This is an indignity equally dishonourable and pernicious. As 'twas said of Caligula, Nec Servum meliorem, nec deteriorem Dominum, while a Subject none more obedient, but when advanc'd to the Throne, he became the Reproach of the Empire, and Plague of the World: So while the Body obeys the sanctity and sovereignty of the Mind, 'tis an useful Instrument, but if it usurp the Government, the Spirit is deprest in the most ignominious Captivity, and Man becomes like the Beasts that perish. Briefly, the common fountains of Temptation are Pleasure and Pain that affect the outward senses, and 'til the Soul has an establish'd dominion over the Body, 'tis continually expos'd to ruin by fleshly lusts that war against it.
The proper business of Man is to purifie his Spirit from all Pollutions, to adorn it with all Graces in order to its everlasting Communion with the Father of Spirits. And though in this state of union with flesh, he cannot be always contemplative, nor exercised in the highest and noblest work, but must relax his intense thoughts by refreshing intermissions, yet all that is allowed the Body, must be only to make it more ready & disposed for the service of the Mind. But alas! the Soul that should be incomparably dearest to us, in respect of its preciousness and danger, is neglected as the only despicable or safe thing belonging to us. Of the twenty four hours in the day how much is wasted on the Body, how little is given to the Soul? as if all the time were lost that is spent on it, when 'tis truly gain'd. What an unequal division is this? Can there be imagin'd a more hurtful and monstrous profuseness, and covetousness in the same persons? If the Body be shaken with Diseases, what are they not willing to do, or patiently to suffer, to recover lost Health? Long and rigorous Diets to overcome some obstinate Humours, Potions distasteful to the Palat and painful to the Stomack, Sweatings, Bleeding, the Knife, and the Fire, to cut off the gangreen'd part, and sear the vessels, and many more sharp Remedies 'tis counted prudence to suffer, to preserve the life of the Body. And can that be preserved always? No. All this is done not to escape, but to delay Death for a time. If we are so sollicitous that the mortal Body may dye a little later, shall we not be more diligent and careful that the immortal Soul may not die for ever?
4. This should make us set a just value upon time, and consecrate it to those things that are preparatory for the future state of blessedness. Indeed the present Life, though spun out to the utmost date, how short and vain is it? But as 'tis the price of Eternity, and our wel-being hereafter depends upon it, 'tis above all esteem precious. When*Liv. Popilius, by order of the Roman Senate, required Antiochus to withdraw his Army from the King of Egypt, and he desired time to deliberate upon it, the Roman drew a Circle with his Wand about him, and said, In hoc stans delibera, give a present Answer before you move out. Thus Eternity, whose proper Emblem is a Circle, a Figure without end, presents to us Life and Death, that after a short time expects all men, and here we must make our choice. And shall a mortal coldness possess us in an affair of such importance? We cannot so fast repair the ruines of the Body, but that every day Death makes nearer approaches, and takes away some spoils that cannot be recovered, and will shortly force the Soul to leave its habitation; and shall we not secure a retreat for it in the Sanctuary of Life and Immortality?
Can any make a Covenant with Death? Is it to be overcome by the strength of the young, or appeased by the tears and supplications of the old? 'Tis equally invincible and inexorable. The greenest Age is ripe for dying; the Fruit that does not fall, is pluck'd and gathered. Every one is under the same sentence, and so far equally disposed to dye. None can assure himself the continuance of a day, and shall we be desperately careless of our main Concernment? shall we waste this unvaluable Treasure in idleness, or actions worse than idleness? shall we spend it to purchase transient vanities? The gaining the whole World is not worth the expence of this light of Life. 'Twas given us for more excellent ends, to work out our own Salvation, to secure our everlasting Interest. How should we redeem every hour, and live for Heaven? This is our chief and indispensible affair, and the neglect of it for a day, is of infinite hazard. Our season is short, our omission irreparable. If we could clip the wings of Time, and stop its flight, there might be some pretence for delay; but the Sun drives on apace, we cannot bid it stand still one hour.‖Cum celeritate temporis utendi velocitate certandum: tanquam ex torrente rappido, nec semper casuro cito hauriendum est. Senec. de brevit. vit. Our diligence in improving Time should be equal to its swift motion: We should speedily draw from it what's necessary, as from a rapid Torrent that will quickly be dryed up.
'Twas a wise Answer to one that ask'd why the*Plut. Apoth. Lacedemonians were so slow in passing Capital Judgments; why so many Examinations taken, so many Defences permitted to the Accused; and after Conviction & Sentence, such a space of time before Execution. The reason of it is, because an errour in that case is incorrigible. They might kill the Living, but could not revive the Dead. Now, since after Death is inflicted on the guilty Soul 'tis lost for ever, how should it stop Men in the voluntary and precipitate Condemnation of themselves, by the wilful rejecting of the Grace, that is offered to them upon their present acceptance?
To draw to an end; it follows from what has been discours'd, that 'tis the most necessary and highest point of Wisdom, to conduct our Lives with a respect to the Tribunal above, that will pass a righteous and unchangeable Sentence upon Men, for all the good and evil done here. The Consequence is so manifest and palpable that nothing but perfect Madness can deny. If there be a spark of Reason, a grain of Faith, the Mind must assent to it. For if Prudence consist in the choice and use of means to procure the Good we want, and in preventing the Evil we justly fear, certainly according as the Good is more noble and difficult, or the Evil more dangerous and destructive, the more eminent is the Wisdom in obtaining our end. Now what is the chief Good to which all our desires should turn, and our endeavours aspire? What are Crowns, Scepters, Robes of State, splendor of Jewels, Treasures, or whatever the Earth has in any kind or degrees of good? They are only the little entertainments of the Body, the viler part of Man: But the perfect and perpetual Fruition of God, is the Blessedness of the Soul, and infinitely excels the other. And proportionably 'tis not the loss of temporal things that is the greatest Evil, but the losing Heaven and the immortal Soul is above all degrees of valuation. Now 'tis strange to amazement, that those who profess to believe these things should live in a constant opposition to their belief. How vigorously do they prosecute their secular designs? they build Estates, and make Provisions tanquam semper victuri, as if they were‖Omnia tanquam mortales timetis: Omnia tanquam immortales concupiscitis. Sen. de brev. vit. eternal Inhabitants here. But how remiss and cold are they in order to Heaven? and to escape the Wrath to come. Libertines are uniform and regular according to their Principles; they are Infidels, and live as Infidels: there's no contradiction between their thoughts and actions. The remembrance of Death rather inflames than checks their Appetites to sinful pleasures; as the sprinkling Water does not quench the Fire, but makes it more fierce. They know they shall continue here but a short time, and resolve to make the best of it for carnal purposes. But infinite numbers of those who in title are Citizens of another World, and declare their belief of a future state, yet are as careless to prepare for it, as if the great Judgment, and the dreadful Eternity that follows, were Romantick Fables. They are Believers in their minds, and Infidels in their lives. From whence comes this monstrous Composition of two Extreams, so contrary and difficult to be united, as the Sun and Darkness, or Fire and Water in their actual forms? For Men to believe there is a Heaven, and to be in love with the Earth; to believe an everlasting Hell shall be the reward of Sin, and yet to go on in Sin? O the sottish Folly of Men! What enticing Sorcery perverts them? 'Tis because, that temporal things are sensible and present, and eternal things are spiritual and future. But how graceless and irrational is this? Has not the Soul perceptive faculties as well as the Body? are not its objects transcendently more excellent? Is not its union with them more intimate and ravishing? Must the sensual Appetites be heard before Reason, and the Soul be unnaturally set below the respects of the Body? If the most splendid temptations of the flesh are but dross to the happiness of the Spirit, is it not true Wisdom to distinguish and despise them in the comparison? For this end God has plac'd us in the World, that with equal Judgement we may ballance things, and preferring the great and solid Good before a vain appearance, our choice may be unconstrain'd, and his mercy take its rise to reward us. And how foolish is it to neglect eternal things because they are future? Is it not a common complaint that Life is short, that it flies away in a breath? and if Death be so near, can Eternity be so distant? Besides, do Men want an understanding to foresee things to come? In their Projects for this World, how quick-sighted and provident are they, to discover all probable inconveniencies afar off, and lay the Scene to avoid them? And is Reason only useful in the affairs of the Body, and must Sense, that cannot see an hands-breadth beyond the present, be the guide of the Soul? Well, though the most powerful Reasons, the most ardent Exhortations, and stinging Reprehensions cannot prevail with the Sons of the Earth now to be apprehensive of the Evils that threaten them, but they live in a blind manner regardless of the Soul, yet in a little while Extremities will compel them to open their eyes. When they are departing hence, with one foot upon the brink of Time, and the other lift up to enter Eternity, how will they be astonish'd to see the distance between this World and the next, which seem'd to them so wide, to be but one step? The present Life, that in their imaginations would never end, and the future that would never begin, (so intent were they for the provisions of the one, and neglectful of the other) behold the one is gone, and the other come. Time is at their back with all its vanities, and Eternity before their faces with its great realities. How are their thoughts and discourses changed in that terrible hour, that will decide their states for ever? they did foolishly for themselves, but then speak wisely for the instruction of others. How piercing and quick are their apprehensions then of Heaven and Hell, which before were neglected as unworthy of regard, or onelyonly toucht the surface of their Souls? what amazement, what dejection of Spirit, to find themselves in a sad unpreparedness for their great Account? the remembrance, that for the poor advantages of time, they forfeited Eternal Glory, and ventur'd on Eternal Misery, cuts more sorely than the pangs of Death. But suppose they harden their hearts to the last minute of life, and are more stupid than the Beasts that tremble upon a precipice, at the sight of extream danger, yet a minute after Death, (O the heavy change!) when they shall feel themselves undone infinitely and irrecoverably, What fierce and violent workings will be in the mind? what a storm of passions rais'd? But then Repentance will be with perfect sorrow, without the least profit. There are no returns to the possibility of mercy.
I will conclude this Discourse with a passage from the most humble and excellent St. Austin. He bewails, in his Confession, his long bondage under Sin. His carnal lusts, adher'd as closely to him, as the Ivy twines about the Oak, that there can be no separation without eradicating it, and plucking the Bark off the Tree. He felt an inward continual Combat between the Flesh and Spirit. He often shook the Chain wherewith he had voluntarily bound himself, but had not the resolution to break it. And thus for a time his Judgment abhor'd what his Affections were enclin'd to, and he was neither victorious nor vanquish'd. But when God was pleas'd by his omnipotent Grace to set him at liberty, the last and most violent Assault of the Flesh, and that which made his Conversion most difficult was this; His Youthful Lusts presented themselves to his Imagination, and as that impure Mistress did with chast Joseph, ‖Succutiebant vestem meam carneam, & murmurabant dimittisne nos? & à momento isto non erimus tecum ultra in aeternum? & à momento isto non licebit tibi hoc et illud ultra in aeternum?shook the Garment of his Flesh, and whisper'd, Will you renounce us? shall there be a divorce between you and your ancient Loves for ever? shall not this or that desire of the Senses be contented for ever? And what was that for ever? it only signified the short remainder of his time after thirty three years, which was then his Age. And this is the most effectual hinderance of the reclaiming of Sinners still. They will not be induc'd to make an irrevokable, unreserv'd dedication of themselves to God, and firmly to resolve never to taste forbidden sweets more, but always abhor the relish of them. But if it be so hard and intolerable always to abstain from unlawful pleasures, and much more to suffer pain in the short space, the moments of this Life, that it seems an Eternity to corrupt Nature, what will it be in the true Eternity to be depriv'd of all Good, and tormented with all Evils, despairing of release, or quenching one spark of that terrible Fire? O that Men were wise, to consider their latter end, and the consequences of it, their Mortality and Immortality.
FINIS.