The Reasons of the Christian Religion Part 1, Part 1 · Chapter 15

The Reasons of the Christian Religion Part 1 · Part 1 · Chapter 15

p. 156CHAP. XV. Of the intrinſick Evil of Sin, and of the perpetual Puniſhment due to the Sinner by the undoubted Law of Nature.Ad hoc anima conjuncta corpori eſt, ut fruatur ſcientiis & virtutibus: ſi autem cum fervore magno ſe invenerit, benigne recipietur à ſuo creatore; fin autem ſecus, relegabitur ad inferna. Plat. in Tim. Animus recte ſolus liber, nec dominationi cujuſquam parent, neque obediens cupiditati. Recte invictus, cujus etiamſi corpus conſtringatur, animo tamen vincula injici nulla poſſunt. Cic. 3. de finib. Deus animum ut Dominum & imperantem obedienti praefecit corpori. Cic. de univerſ.

§. 1. IT ſeemed good to the moſt wiſe Creator to give Man with Reaſon a Liberty of Will, by which he is a kind of firſt cauſe of its own determination in comparative moral acts; though he hold the power in full dependance upon God, and perform each act as an act in genere by the influx of his Maker, and do all under his perfect government. And theſe great Principles in his Nature, his Power, his Reaſon, and his free ſelf-determining Will, are the Image of God, in which as Man he was created, which advanced by the perfections of Fortitude, Wiſdom and Moral Goodneſs, are alſo in Holineſs the Image of God's Perfections.

When a man deliberateth whether he ſhall do this ſin or not, (as lie or murder) he cannot act in general without God, but that he chooſeth this act rather than another, may be without any more of God, than his giving and maintaining his free-chooſing power, and his univerſal influx before mentioned, and his ſetting him among ſuch objects as he acteth upon. Neither do thoſe objects, nor any Phyſical efficient p. 157motion of God, or any creature beſides himſelf, determine his will effectually to chooſe the evil and refuſe the good. It is not true, that nothing undetermined can determine it ſelf to act; this is but to deny God's natural Image on the Will of Man. The Will cannot determine it ſelf without the conduct of an Intellect, and without an Object in eſſe cognito, nor without Divine ſuſtentation and univerſal influx: But it can determine it ſelf to the moral ſpecies, which is but the mode of action, to this rather than that in the comparative propoſal, without any pre-determining efficient: (for ſuch none of the former are.)

And God having made ſuch a ſelf-determining creature,Caſta placent ſuperis; pura cum mente venite Et manibus puris ſumite fontis aquam. Tibul. Pone Deos, & quae tangendo ſacra profanas; Non bene coeleſtes impia dextra colit. Ovid. took delight to govern him according to his nature, by the ſapiential moral means of Laws; of what he doth more to cauſe Good than Evil, and other ſuch incident queſtions, I muſt now put them off to a fitter place.

§. 2. God planted in man's mind a natural inclination to Truth and Goodneſs, and to his own felicity, and an averſeneſs to falſhood, and to evil, and to his own miſery and hurt; that theſe lying deeper than his liberty of choice, might be a pondus to his motions, and help him the more eaſily and ſtedfaſtly to obey, and to adhere to and proſecute his propoſed happineſs and end.

§. 3. Accordingly God formed his holy Law, with a perfect fitneſs to theſe faculties and inclinations, furniſhing it wholly with truth and goodneſs, and fitting all things in it to the benefit of man: (as is proved before.)

§. 4. This Law had a ſufficient promulgation, being legible on the face of the whole Creation, (within our view) and ſpecially on the nature of man himſelf, from whence his duty did reſult.

§. 5. And God was pleaſed to make as legible the moſt rational powerful motives to love and obedience, that can be imagined by man, that no tempter might poſſibly bid the ten thouſandth part ſo much for our love and obedience as he had bid, and aſſured us of himſelf.

§. 6. From all this it is moſt evident, that God made us not ſinners, though he made us men; but that man, Morbi pernicioſiores, plureſque quam corporis. Cic. 3. Tuſc.being defectible, abuſed his liberty, and turned from God, and brought corruption and miſery upon himſelf.

p. 158§. 7. He that will underſtand God's Juſtice aright, muſt conſider of theſe forty intrinſick evils that are in ſin, which nature it ſelf declareth.

1. In its formal nature, it is the violation of a perfect righteous Law.

2. It is a contempt or denial of God's governing authority over us.

3. It is the uſurping of the government of our ſelves, which we denied to God.

The Athenians puniſhed not only the total violation of a Law, but even of a clauſe or part of a Law.4. It is a denial or contempt of the wiſdom of God, as if he had erred in the making of his Laws, and knew not ſo well what is juſt, and meet, and good for us, as we our ſelves, and were not wiſe enough to govern a lump of animated clay.

5. It is an exalting of our folly into the Throne of the Divine Wiſdom; as if we had more wiſdom than he that made us, and knew better what is juſt and meet, and what is fit or good for our ſelves, and could correct God's Laws, and make our ſelves a better Rule.

6. It is a denial or contempt of the Goodneſs of God, as if he had enſnared us by his Law, and envied our happineſs, and forbad us that which would do us good, and put us upon that which, will do us hurt, and ſo would ſeduce us into calamity, and were an enemy to our welfare.

Piſo in Cic. de fin. l. 5. p. 203. ſaith of the Epicureans, Quin etiam ipſi voluptuarii diverticula quaerant, & virtutes habeant in ore totos dies, &c. which ſheweth, that virtue was commended even by the voluptuous.7. It is a preferring our naughtineſs before His Goodneſs; as if we could do better in regulating our ſelves than God, and could make a better choice for our ſelves than his Laws have made. And as if our wills were fitter than God's to be the Rule of good and evil.

8. It is a denial or contempt of his Holineſs and Purity, which is contrary to ſin as health to ſickneſs: as if by our deeds we would perſwade the world, that God is as Satan, a lover of ſin, and an enemy to Himſelf and Holineſs.

9. It is a denial or contempt of God's propriety, as if we were not his own, and he had not power to diſpoſe of us as be liſt: or it is a robbing him of the uſe and ſervice of that which is abſolutely his own.

10. It is a claiming of propriety in our ſelves, as if we were at our own diſpoſal, and might do with our ſelves and our faculties as we liſt.

11. It is a belying or contempt of the great and gracious p. 159Promiſes of God, and of the wonderfull mercy which he manifeſteth in them; by which he doth binde and allure us to Obedience: As if he did not mean as he ſpeaketh, or would not make good his Word to the Obedient.

12. It is a falſifying or contempt of his dreadfull Threatnings, as if he did not intend any execution of them, but made them only as a deceitfull terror to frighten men from ſin, for want of better means.

13. It is a denyal or contempt of the dreadfull future Judgement of God, as if he would never call men to any account, nor judge them according to his Laws.

14. It is a denying the Veracity of God, as if he were a Lyar and Deceiver, and did not intend the things which he ſpeaketh; As if his Precepts were but a falſe pretenſion, and he were indeed indifferent what we did, and were not to be believed in his predictions, promiſes, or threats.

15. It is a contempt of all the Mercies even of this life, which fleſh it ſelf doth overvalue; As if protection, proviſion, deliverances, comforts, were not ſo much to be regarded, as our Concupiſcence; nor were not of weight enough to bind us to obey ſo mercifull a God; and as if Ingratitude were no Crime.

16. It is a contempt of thoſe Caſtigatory Afflictions, by which God driveth men from ſin, by giving them a taſte of the bitterneſs of its fruits.

17. It is a contempt of all the examples of his Mercy and his Judgements upon others: by which he hath ſhewed us how good he is, and how juſt a puniſher of ſin.

18. It is a contempt of all the inward motions and ſtrivings of God, which ſinners oft feel perſwading them to forbear their ſin, and to ſeek after God.

19. It is a contempt of Conſcience, which beareth witneſs for God againſt their ſins.

20. It is a contempt of all the Inſtructions and adviſe of wiſe and good men, who are required by God and Nature to warn men, and perſwade them from their ſins.

21. It is a contempt of the Example of all Obedient Virtuous Perſons, whoſe Lives inſtruct them and reprove them.

22. It is a contempt of Virtue it ſelf, which is contrary to ſin, and whoſe proper worth commandeth Love.

p. 16023. It is a contempt of Gods Omnipreſence, when we will ſin in his very preſence; and of his Omniſcience, when we will ſin when we know that he ſeeth it.

24. It is a contempt of the Greatneſs and Almightineſs of God, when a ſilly Worm dare ſin againſt him, who upholdeth the World, and can do Juſtice on him in a moment; as if we could make good our part againſt him.

25. It is a contempt of the attractive Goodneſs of God, by which he is Mans End and Happineſs: As if all the Goodneſs and Love of God, were not enough to counterpoiſe the baſe and bruitiſh pleaſures of ſin: and to drive the rational Soul to God? (It was his Efficient Goodneſs which I ſpake of before.)

26. And thus it declareth, that we are ſo farr void of Love to God: For Love is deſirous to pleaſe.

27. It is a ſetting up the ſordid Creature for our End, as if it were more attractive and amiable than God, and fitter to content and delight the Soul.

28. It is a contempt of all that glorious Happineſs of the Life to come, which God hath warranted the righteous to expect: As if it were not all ſo good as the defiling tranſitory pleaſures of ſin, and would not recompence us for all that we can do or ſuffer for God.

29. It is the ſilencing and laying by our Reaſon by inconſiderateneſs, or the perverting and abuſing of it by Error, in the greateſt matters, for which it was given us; and ſo it is a voluntary drunkenneſs or madneſs, in the things of God and our felicity.

30. It is a ſetting up our ſenſes and appetite above our Reaſon, and making our ſelves in uſe, as Beaſts, by ſetting up the lower beaſtial faculties to rule.

Minus malum eſt ſeritas & immanitas quam vitium, etſi terribilior. Ariſtot. 7. Eth. c. 6.31. It is the deformity, monſtroſity, diſorder, ſickneſs and abuſe of a Noble Creature, whom God made, in our meaſure, like himſelf, and ſo a contemptuous defacing of his Image.

32. It is a robbing God of that Glory of his Holineſs, which ſhould ſhine forth in our hearts and lives, and of that complacency which he would take in our Love, Obedience, Perfection and Felicity.

33. It is the perverting and Moral deſtruction, not only of our own faculties, (which were made for God); but of all the World which is within our reach: Turning all that againſt p. 161God and our happineſs, which was given us for them. Yea, it is worſe than caſting them all away, while we uſe them contrary to their natures, againſt their Owner and their end.

34.Nil peccant oculi, ſi non animus oculis imperet. Sen. Omne animi vitium tanto conſpectius in ſe Crimen habet, quantum major qui peccat habetur. Juv. Omnino ex alio genere impotentia eſt, ex alio vitium: Vitium enim omne ſum culpae ignarum eſt, non ignara impotentia. Ariſtot. 7 Eth. c. 8. Vitia noſtra voluntate neceſſe eſt ſuſcipi. Ariſtot. 3 Eth. c. 5. Quae crimini dantur vitia in noſtra poteſtate ſunt. Ariſtot. 3 Eth. c. 5. It is thus a preach in the Moral order and harmony of the world, and as much as in us lyeth, the deſtroying of the world: As the diſlocation or rejection of ſome parts of a Clock or Watch, is a diſordering of the whole; and as a wound to the hand or foot is a wrong to the body. And it is a wound to every Society where it is committed; and an injury to every individual, who is tempted or afflicted by it.

35. It is a contradicting of our own profeſſions, confeſſions, underſtandings and promiſes to God.

36. It is a preferring of an inch of haſty time before the durable life to come, and things that we know are of ſhort continuance, before thoſe of which we can ſee no end.

37. It is the preferring of a corruptible fleſh and its pleaſure, before the Soul, which is more noble and durable.

38. It is an unmercifulneſs and inhumane cruelty to our ſelves, not only defiling ſoul and body, but caſting them on the diſpleaſure and puniſhing-juſtice of their great and terrible Creator.

39. It is the gratifying of the malicious Tempter, the enemy of God and of our ſouls; the doing his will, and receiving his image inſtead of God's.

40. And all this is done voluntarily, without conſtraint, by a rational free-agent, in the open light, and for a thing of nought. Beſides what Chriſtians only can diſcern, all this the light of Nature doth reveal to be in the malignity of ſin.

§. 8. Sin being certainly no better a thing than is here deſcribed, it is moſt certain that it deſerveth puniſhment.

§. 9. And reaſon telleth us, Sceleris etiam poena triſtis, & praeter eos eventus qui ſequuntur, per ſe maxima eſt. Cic. 2. de leg.that God being the Governour of the world, and perfect Government being his perfect work and glory in that relation, it is not meet that in ſuch a Divine and perfect Government ſo odious an evil be put up, and ſuch contempt of God and all that is good be paſt by without ſuch execution of his Laws as is ſufficient to demonſtrate the juſtice of the Governour, and to vindicate his Laws and authority from contempt: nor that it be pardoned on any terms, but ſuch as ſhall ſufficiently attain the ends of perfect Government.

The ends of Puniſhment are, 1. to do Juſtice and fulfil the Law, and truth of the Law-giver. 2. To vindicate p. 162the honour of the Governour from contempt and treaſon. 3. To prevent further evil from the ſame offendor. 4. To be a terrour to others, and to prevent the hurt that impunity would encourage them to. 5. And if it be but meerly caſtigatory, it may be for the good of the ſinner himſelf: but in purely vindictive puniſhment it is the Governour and Society that are the end.

foreign. M…nd.1. It is true, that as the immediate ſenſe of the Precept (e.g. Thou ſhalt do no murder) is not de eventu, [it ſhall not come to paſs] but de debito, [Thy duty is to forbear it]; So alſo the immediate ſenſe of the Penal part is not de eventu, (e. g I thou murder thou ſhalt be put to death) but de debito, death ſhall be thy due, thou ſhalt be Reus mortis: So that if it do non evenire, it is not preſently a falſhood. But its as true,Nemo ma…us felix. J…ve…. that when the Sovereign makes a Law, he thereby declareth that this Law is a Rule of Righteouſneſs, that it is Norma officii & judicii: that the Subject muſt do according to it,Malo benefacere tantundem eſt periculum, quantum bono malefacere. Plaut. Pen. and expect to be done by according to it: that it is the Inſtrument of Government. Therefore theſe two things are declared by it. 1. That ordinarily Judgment and execution ſhall paſs according to it. 2. That it ſhall never be extraordinarily diſpenſed with, by Sovereignty, but upon terms which as well declare the Juſtice of the Governour, and diſcourage offendors from contempt, and are as fit to preſerve the common good, and the honour of the Sovereign. So that thus far a Law doth aſſert alſo the event; which I put to prevent objections, and to ſhew that truth and juſtice require the ordinary execution of juſt and neceſſary Laws.

Noxiae par poena eſto, ut in ſuo vitio quiſque plectatur. Cic. 3. de leg. Injuſti judicis eſt bene agentem non remunerare, & negligentem non corripere. Sen. de benef. Turpe quid anſurus, te, ſine teſte, time. Anſon. Veterem ferendo injuriam, invitas novam. Gell. Noc. Attic. l. 28.2. And ſhould they be ordinarily diſpenſed with, it would intimate, that the Ruler did he knew not what in making them; that he repented of them a unjuſt; or over-ſaw himſelf in them; or fore-ſaw not inconveniences; or was not able to ſee them executed: it would alſo make him ſeem a deceiver, that affrighted Subjects with that which he never intended to do; which Omnipotency, Omniſcience and perfect Goodneſs cannot do, what ever impotent ignorant bad men may do.

3. And the offendor muſt be diſabled (when penitency ſheweth not the change of his heart) that he do ſo no more: and therefore death is ordinarily inflicted.

p. 1634. And eſpecially offences muſt be prevented, and the honour of the Sovereign and ſafety of the people be preſerved: If Laws be not executed, they and the Law-giver will be deſpiſed; others will be let looſe, and invited to do evil, and no man's right will have any ſecurity by the Law. Therefore it is a Principle in Politicks, that Poena debetur reipublicae; it is the Common-wealth to which the puniſhment of offendors is due, that is, it is a means which the Ruler oweth them for their ſecurity. And Cato was wont to ſay, Se malle pro collato beneficio nullam reportare gratiam, quàm pro maleficio perpetrato non dare poenam. Plutar. Apoth. Rom. He had rather miſs of thanks for his kindneſſes and gifts, than of puniſhment for his faults. And was wont to ſay, that Magiſtratus qui maleficos prohibere poſſent, & tamen impunitate donarent, lapidibus ol ruendos eſſe, ut Reipub. pernicioſiſſimos. A hundred ſuch ſayings are in Cicero, Offic. 3. Quotuſquiſque reperietur qui impunitate propoſitâ abſtinere poſſit injuriâ. Impunitas peccandi maxima eſt illecebra: De Natur. Deor. 3. Nec domus, nec Reſpubl. ſtare poteſt, ſi in ea nec recte factis praemia extent vlla, nec ſupplicia peccatis. In Verrem 5. eſt utilius unius improbi ſupplicio multorum improbitatem coercere, quàm propter multos improbos uni parcere. Offic. 1. Non ſatis eſt eum qui laceſſerit, injuriae ſuae penitere; ut ipſe nequid tale poſthac committat, & caeteri ſint ad injuriam tardiores. This is the common ſenſe of all that know what it is to govern.

Obj. But God is ſo good, that all his Puniſhments tend at laſt to the ſinners good, and are meerly caſtigatory.

Anſw. God is ſo wiſe, that he knoweth better than we what is good and fitteſt to be done. And God is ſo good, that for the honour of his Government, and Holineſs, and Goodneſs, he expreſſeth his hatred of ſin, to the final ruine of the ſinners. And he is ſo wiſe and good, that he will not ſpare the offendor, when the penalty is neceſſary to the good of the innocent, to prevent their falls. The Objection is a ſurmiſe not only groundleſs, but notoriouſly falſe.

§. 10. He that would know how far puniſhment is neceſſary to the ends of Government, muſt firſt know how far the Penal Law it ſelf is neceſſary; for the firſt and chiefeſt benefit to the Common-wealth is from the Law, and the next from the Execution.

p. 164All Laws were made for theſe two cauſes, Both that no man might be ſuffered to do that which is unjuſt; and that tranſgreſsors being puniſhed, the reſt might be made better. Demoſth. Or. 2 cont. Ariſtog. It is your part who are Judges to preſerve the Laws, and to make them ſtrong and valid: for it is by the benefit of theſe that good men are better than the bad. Id. ib. Or. 1. The Government is uſeleſs which hath not nerves and force againſt the wicked and injurious, and in which pardon and the requeſt of friends can do more than the Laws. Id. Or. de falſ. leg. Let no man be thought of ſo great authority as to eſcape unpuniſhed, if he breaks the Laws. Id 3. Olynth. Puniendis peccatis tres eſſe cauſas exiſtimatum eſt 1. Cur adhibetur poena caſtigandi & emendandi gratia; ut is qui deliquit attentior fiat correctior que 2. Quum dignitas ejus authoritaſque in quem peccatur tucada eſt, ne praetermiſſa animadverſione contemptum ei pariat 3. Propter exemplum ut caeteri metu poenae terreantur. Gell. l. 6.The firſt benefit is to conſtrain men to duty, and to reſtrain them from doing ill. This is done immediately by the fear of puniſhment, (with the expectation of the benefit): This fear of puniſhment is to be cauſed by the rational expectation of it, if they do offend. This expectation is to be cauſed by the commination of the Law. When the Law ſaith, [He that ſinneth ſhall ſuffer] the Subject avoideth ſin for fear of ſuffering. Therefore the Subject muſt believe that the Law-giver meaneth as he ſpeaketh, even to govern and judge in Juſtice according to that Law: and he that can but make the Subject believe, that the Governour doth but affright men with a lie, and meaneth not to execute his penalties, ſhall eaſily make his Laws of none effect, and turn looſe offendors to preſumptuous diſobedience. Therefore the fore-belief of execution is neceſſary to the efficacy of the Law, which elſe is but as a Mawkin to affright away birds, and fit to work on none but fools. And if it be ſo neceſſary a duty to the Subject to believe that the Law ſhall be the Norma judicii, and ſhall be executed; then in our preſent caſe it is certainly true: For God cannot lie, nor make it the duty of the world to believe a lie, nor need ſo vile a means to keep the world in order. So that it is moſt evident, that if the Law be neceſſary, the execution of it is ordinarily neceſſary; and either the execution, or ſome means as effectual to the ends of Government, is ever neceſſary.

§. 11. Therefore he that would know what degree of puniſhment it is meet and juſt for God to execute, muſt firſt know what degree it is meet for him to threaten, or make Due by Law: or rather how much he hath made due: Becauſe what God ſhould do, is beſt known by what he actually doth.

If a temporal, ſhort, or ſmall meaſure of Penalty be ſufficient to be threatned in the Law, for the preſent attaining of the ends of Government, then ſuch a puniſhment is ſufficient in the execution. But if the threatning of an endleſs puniſhment in another world be little enough; in ſuo genere, to prevail now with Subjects for order and obedience, then the execution will be therefore neceſſary by conſequence.

§. 12. It followeth not therefore that Puniſhment or Rewards muſt ceaſe, if the ends be paſt in natural exiſtence; becauſe Moral means may in time be after their end, to which they were p. 165appointed to operate in eſſe cognito;In judicando vel corrigendo haec eſt lexut aut eum quempunit emendet, aut poena ejus caeteros meliores reddat; aut ſublatis malis ſecuriores caeteri vivant. Sen. de Clem. and that penalty which is perpetuated may be a means to the ends already attained: that is, the threatnings, and the expectation of them; and then the honour of the Ruler's veracity and juſtice bindeth him to the execution.

§. 13. What ever reward or puniſhment is annexed to ſin by the Law, is offered with the duty and ſin to the ſubjects chooſing or refuſing; and no man is in danger of any puniſhment but he that chooſeth it, in its ſelf or in its annexed cauſe. And he that will have it, or will have that which he is told by God is annexed to it, (eſpecially if it be deliberately and obſtinately to the laſt) hath none to blame of cruelty towards him but himſelf, nor nothing to complain of but his wilful choice.

Obj. But it were eaſie with God to confirm man's will ſo, that the threatning of a temporal puniſhment might have ruled him.

Anſw. It is eaſie with God to make every man an Angel, and every beaſt or worm a man: but if his wiſdom think meet, below men to make ſuch inferiour things as Beaſts; and below Angels or confirmed Souls to make ſo low a rank of creatures as Men, that have Reaſon, and undetermined and unconfirmed Free-wills; what are we that we ſhould expoſtulate with him for making them no better, nor ruling them in our way?

§. 14. Sin doth unqueſtionably deſerve a natural death and annihilation.

This all men grant that believe that God is our Governour, and that there is any ſuch thing as His Laws, and Man's ſins. If treaſon againſt a King deſerve death,Animas verò ex hac vita cum delictorum ſordibus recedentes, aequandas his qui in abruptum ex alto praecipitique delapſi ſunt, unde nunquam ſit facultas reſurgendi. Ideo utendum eſt conceſſis vitae ſpatiis, ut ſit perfectae purgationis major facultas: Macrob. de Somn. Scip. l. 1. c. 13. much more rebellion and ſin againſt God. Life and being is God's free gift: if he take it away from the innocent, he taketh but his own: therefore there can be no doubt but he may take it away from the guilty who abuſe it.

§. 15. If ſuch a penalty were inflicted, God is not bound to reſtore that ſinner to being again whom he hath annihilated, (if it be not a contradiction): And then this penal Privation would be everlaſting: Therefore an endleſs Privation of Being and all mercies is the ſinners due.

All this I know of no man that doth deny.

§. 16. God is not bound thus to annihilate the ſinner, but p. 166may continue all his natural Being, Sua quemque fraus, & ſeus error maximè vexat, ſuum quem que ſcelus ngitat, amentiaque afficit, ſuae maloe cogitationes conſcientiaeque animi terrent. Hae ſunt impiis aſſiduae domeſticaeque furiae, quae dies nocteſque poenas à ſceleratiſſimis repetunt. Cic. pro Roſc. improbitas nunquam ſinit eum reſpirare, nunquam quieſcere. Cic. de fin. Impii poenas luunt, non tam judiciis, quàm angore conſcientiae, fraudiſque cruciatu. Id. 2 de Leg. Animi conſcientiâ improbi ſemper cruciantur, tum etiam poenae timore. Id 2. de fin. Impiis apud inferos ſunt poenae praeparatae. Id. 1. de leg. Hic geminae aeternem portae, quarum altera durâ Semper lege patens, populos Regeſque receptat. Val. Flac. 1. Claud. 2. Ruf de inferis ita loquitur. Huc poſt emeritam mortalia ſecula vitam Deveniunt, ubi nulla manent diſcrimina fati Nullus honor, vanoque exutum nomine Regem Perturbat plebeius egens▪—and leave him under the deſerved privation of well-being, depriving him of all other Mercies.

This is undeniable; that it is in God's choice whether he will take away his Being it ſelf, or only all the Mercies which are neceſſary to his well-being: for he that had nothing before but by free gift, may be deprived of any thing which was none of his own, if he forfeit it by abuſe. Nay, we live upon ſuch a continued emanation from God, as the beams from the Sun, that it is but God's ſtopping of his ſtreams of bounty, and we periſh, without any other taking away of mercies from us.

§. 17. Nature teacheth men to chooſe a great deal of (tollerable) pain and miſery, rather than not be at all: even ſo much as will not utterly weigh down the love of life, and of vital operations.

I ſay not (as ſome) that the greateſt torment or miſery is more eligible (or leſs odious) than annihilation. But it is certain, that a great deal is. We ſee abundance (how ever the Roman and Greek Philoſophers ſcorned it as baſeneſs) who are blind, or lame, or in grievous pains of the Gout and Stone, and many that are in miſerable poverty, begging their bread, or toiling from morning to night like horſes, and yet ſeldom taſte a pleaſant bit, but joyn diſtracting cares with labours; and yet they are all unwilling to die: Cuſtom hath made their miſery tollerable, and they had rather continue ſo for ever than be annihilated. If then God may annihilate even the innocent, (ſuppoſing he had not promiſed the contrary) then may he lay all that pain, and care, and labour on them, which they would themſelves prefer before annihilation. For its no wrong to one that hath his reaſon and liberty to give him his own choice.

§. 18. It is juſt with God to lay more miſery on a ſinner, than on one that never deſerved ill: and to lay more on him for his ſin, than he would chooſe himſelf before annihilation.

Whether God may without injuſtice inflict more miſery on the innocent, than he would himſelf prefer before annihilation, ſome make a queſtion, and deny it. For my part, I ſee no great difficulty in the queſtion.

But it is nothing to that which I am proving; it is not p. 167God's uſage of the innocent but of the guilty which we are ſpeaking of:Facinorum mala flagellantur à conſcientia cui pluramum torn entorum eſt, eo quod perpetua illam ſollicitudo urget ac verberat. Sen. ep. 97. Conſcientia aliud agere non patitur, ac ſubinde reſpicere ad ſe cogit. Dat poenas qui metuit. Sen. …p. 105. and that he may make them more miſerable who deſerve it, than his bounty made them before any guilt, or than a juſt man would chooſe to be rather than be annihilated, I ſee no reaſon at all to doubt. Penalty is involuntary: and no man ever ſaid that it was unjuſt to lay more upon a malefactor than he himſelf was willing of, and would chooſe before a condition, which without his fault he might have been put into.

So then we have already proved, 1. That God may puniſh a man everlaſtingly. 2. And with a greater penalty than annihilation.

§. 19. God may leave a ſinner his being, and (in particular) deprive him of his favour, and all the joys and bleſſedneſs which he refuſed by his ſinning.

§. 20. And he may juſtly withal deny him thoſe corporal mercies, (meat, drink, honour, pleaſure, health, eaſe, &c.) which he over-valued and abuſed, and preferred before God and greater bleſſings.

All this I think no man doth deny that acknowledgeth a God.

§. 21. He that is continued in his natural being, and is deprived of God's favour, and of his future happineſs for ever, and underſtandeth what it is that he hath loſt, and is alſo deprived of all thoſe natural benefits which he deſired, muſt needs be under continual pain of ſenſe as well as of loſs: for all this want muſt needs be felt.

§. 22. He that in all this miſery of loſs and ſenſe, doth remember how it was that he came to it, and how baſe a thing he preferred before his God, and his felicity, and for how vile a price he ſold his hopes of the life to come, and how odiouſly he abuſed God by ſin, (as it is before deſcribed) cannot chooſe but have a continual torment of conſcience, and heart-gnawing repentance in himſelf.**Facinoroſa conſcientia inſtar ulceris in corpore, poenitentiam relinquit in anima lancinantem jugiter ac pervellentem. Plut. de Tranquil. Maxima eſt factae injuriae poena feciſſe: nec quiſquam gravius afficitur, quàm qui ad ſupplicium poenitentiae trahitur. Sen. de Ira, l. 3. c. 29. It is one of Pythagoras's ſayings, That a bad man ſuffereth more by the ſcourge of his own conſcience, than one that is beaten with rods, and chaſtiſed in his body. Stob. ſerm. 24. Quod quiſque fecit, patitur: authorem ſcelus Repetit, ſuoque praemitur exemplo nocens Sen. Her fur. Sed nemo ad id ſero venit, unde nunquam Cum ſemel venit potuit reverti. Id. ibid.

§. 23. He that is under utter deſpair of ever coming out of this condition, will thereby have his torment yet more encreaſed.

All theſe are natural undeniable conſequents.

§. 24. A Body united to ſo miſerable a ſelf-tormenting forſaken Soul, cannot have any peace and quietneſs: ſeeing it p. 168is the Soul by which the body liveth, and hath its chiefeſt peace or pains.

§. 25. Thus ſin doth both as a Natural and as a Moral Meritorious cauſe bring on diſſatisfaction, grief, vexation, deſertion by God, and privation of felicity and peace.

§. 26. For as long as a ſinner is impenitent and unſanctified, (that is, loveth not God as God) nor is recovered from his carnal mind and ſin, it is both morally and naturally impoſſible that he ſhould be bleſſed or enjoy God.

For, as it is only God that efficiently can make happy, becauſe nothing worketh but by him;Nihil eſt miſerius quàm animus hominis conſcius, &c. Plaut. Jam aderit tempus, cum ſe etiam ipſe oderit. Plaut. Bac. and ſo ſin meritoriouſly undoeth the ſinner, by making him unfit for favour, and making him an object of diſplicence and juſtice; ſo it is only God that finally can make happy, all things being but Means to him, and unfit of themſelves to give Reſt to the inquiſitive ſeeking mind. And God is enjoyed only by Love, and the ſenſe of His Love and Goodneſs: therefore the ſoul that loveth not God, and is not ſuited to the delightful fruition of him, can no more enjoy him, than a blind man can enjoy the light, or an ox can feaſt with a man.

§. 27. He that is under this puniſhment and deſpair, will be yet further removed from the love of God, and ſo from all capacity of happineſs: for he cannot love a God who he knoweth will for ever by penal juſtice make him miſerable.

He that would not love a God who aboundeth in mercy to him in the day of mercy, will never love him when he ſeeth that he is his enemy, and hath ſhut him for ever out of Mercy, and out of Hope.

§. 28. God is not bound to ſanctifie the mind and will of ſuch a ſelf-deſtroying ſinner, who hath turned away himſelf from God and Happineſs.

— Nam quis Peccandi finem poſuit ſibi, quando recepit Erectum ſemel attrita de fionte ruborem? Quiſnam hominum eſt quem tu contentum videris uno Ilagitio… Juvea. 3.And without a renewed Mind it is morally and unnaturally impoſſible that he ſhould be happy. He that would not uſe the Mercy that would have ſaved him, in the day of mercy, cannot require another life of mercy and trial, when this is loſt and caſt away, nor can require the further helps of grace.

§. 29. If ſin as ſin have all the malignity and demerit before proved, much more the aggravated ſins of many; and moſt of all a life of wickedneſs, which is ſpent in enmity againſt God p. 169and Godlineſs, and in a courſe of ſenſuality and rebellion, In omni in juria permultum intereſt, utrum perturbatione aliquâ animi quae plerumque brevis eſt, an conſultè fiat: Leviora enim ſunt ea, quae repentino aliquo motu accidunt, quàm ea quae praemeditata & praeparata inferuntur. Cic. 3. Offic.with the obſtinate, impenitent, rejecting of all the counſel, calls and mercies which would reclaim the ſinner, and this to the laſt breath.

It hath before been manifeſted, that all wilful ſin hath this malignity in it, that in effect it denieth that there is a God, or pulleth him down as much as in the ſinner lieth, and it ſetteth up the Devil in his ſtead, and calleth him God, or maketh God to be ſuch a one as the Devil is; and alſo maketh an Idol of the ſinner himſelf. For it denieth God's Power, Wiſdom, Goodneſs, Propriety, Sovereignty and Love; his Truth, and Holineſs, and Juſtice: and maketh him on the contrary impotent, unwiſe, bad, envious, unholy, falſe, unjuſt, and one that hath no authority to rule us; with much more the like.

But a life of enmity, rebellion and final impenitency (which is the caſe of all that periſh) much more deſerveth what ever humane nature can undergo.

§. 30. He that conſenteth not to God's Government is a Rebel, and deſerveth accordingly: and he that conſenteth to it, conſenteth to his Laws, and conſequently to the Penalty threatned: and therefore if he break them, he ſuffereth by his own conſent, and therefore cannot complain of wrong.

All that underſtand God's Government and Laws, and conſent to them, are not only under the obligation of governing-power, but alſo of their own conſent: and it is juſtly ſuppoſed that they conſented on good and rational grounds, not knowing where they could be better: on hopes of the benefits of the Government, and the Reward,Volenti non fit injuria. Neque enim civitas in ſeditione beata eſſe poteſt, nec in diſcordia dominorum domus: Quo minus animus à ſeipſo diſſidens, ſecumque diſcordans, guſtare partem ullam liquidae voluptatis & liberae poteſt. Torquatus Epicur. in Cic. de fin. l. 1. p. 86. they neceſſarily conſented to the Penalties.

§. 31. He that never conſenteth to the Law, and yet is under the obligation of it, hath Life and Death, the Bleſſing and the Curſe, Felicity and Miſery ſet before him in the Law: Felicity is annexed to obedience, and miſery to diſobedience; and the Law-giver telleth us, that accordingly he will judge and execute, and he offereth every man his choice. He therefore that after this doth chooſe the ſin which miſery is annexed to, doth chooſe the miſery and refuſe the happineſs: and therefore it is no wrong to caſt him into miſery, though everlaſting, as long as he hath nothing but what he choſe, and loſeth nothing but what he rejected, p. 170and that with wilful obſtinacy to the very laſt.

A ſinner in this caſe hath nothing but blaſphemy to ſay againſt the Juſtice of his Maker: for what can he ſay? He cannot ſay that his Maker had not Authority to make this Law, for his authority was abſolute. He cannot ſay that it was too cruel, hard and unjuſt a Law; for it was made but to deter him and ſuch as he, from ſuch ſin, to which he had no greater temptations than the toyiſh vanities of a fleſhly life. And he himſelf hath declared by the event, that the Law was not terrible enough to deter him: if it would not ſeem againſt ſo ſmall and poor a bait, he himſelf doth juſtifie the terribleneſs of it by his contempt. God ſaith, I threaten Hell to thee,It is an odd fiction of Cicero, that men for ſin ſhall be turned into women: Atque ille qui rectè & honeſtè curriculum vivendi à natura datum confecerit, ad illud aſtrum, quotum aptus fuerit revertetur: Qui autem immoderatè & intemperanter vixerit, cum ſecundus ortus in figuram muliebrem transferet, & ſi ne tum quidem finem vitiorum faciet (as he is leſs likely) gravius etiam jactabitur, & in ſuis moribus ſimillimas figuras pecudum & ferarum transferetur. Neque malorum terminum prius aſpiciet, quàm illam ſequi caeperit converſionem, quam habebat in ſe, &c. — cum ad primam & optimam converſionem pervenerit. Cic. de Univerſit. p (mihi) 358. to keep thee from ſin: The ſinner ſaith by his life and practice, The threatning of Hell is not enough to keep me from ſin. And ſhall the ſame man ſay, when execution cometh, it is too great? No ſinner ſhall ſuffer any thing but what he choſe himſelf, in the cauſes of it. If he ſay, I did not believe that God was in good earneſt, and would do ath… ſaid; this is but to blaſpheme, and ſay, I took God for a liar, and deceiver, and a bad, and unwiſe, and impotent Governour. If he ſay, I did not know that ſin (even final impenitency in an ungodly life) deſerved ſo ill, common reaſon, and all the world will riſe up againſt him, and the light of nature will ſhew him to his face, that all the forty points of malignity were in ſin, which I mentioned before; and therefore that the Law of nature had a ſufficient promulgation.

Having thus ſhew'd what puniſhment God may inflict without the leaſt imputation of injuſtice, let us next enquire of Reaſon, what he will inflict.

§ 32. When it is at God's choice whether he will annihilate a ſinner, or let him live in miſery, Reaſon telleth us, that the latter is more ſuitable to the ends of Government: becauſe the living offendor will not only be ſtill a ſpectacle in the eyes of others, as a man hang'd up in chains, but will alſo confeſs his folly and ſin, and his conſcience will juſtifie his Judge, and ſo God's Juſtice will be more glorious and uſeful to its ends.

That which is not, is not ſeen nor heard: the annihilated are out of ſight. And the mind of man is apt to think of a ſtate of annihilation as that which is as a ſtate of reſt, or eaſe, p. 171and feeleth no harm, and ſo is not terrible enough, (as ſhall be farther ſaid anon.) The living ſufferer therefore is rationally the fitteſt monument of God's Juſtice.

§ 33. It muſt reaſonably be expected, that a Soul which is made apt to perpetual duration, ſhould perpetually endure: and that the Soul enduring, the miſery alſo ſhould endure, ſeeing it was due by the Law of Nature, (as is proved.)

Perpetual duration is neceſſary to no creature, their Beings being but contingent and dependent on the will of God, But perpetual duration of a dependent being is certain, when the firſt Being doth declare his will that it ſhall be ſo: and the natural way by which God declareth his will concerning the uſe of any thing, is by the nature and uſefulneſs of it: becauſe he maketh all things wiſely, and nothing in vain. Therefore when he maketh the nature of an Angel or ſpiritual being, apt to perpetual duration, as being not mixt of ſeparable Principles, nor corruptible, he thereby declareth his will for its duration, becauſe he gave it not that durable nature in vain.

Two Arguments therefore I now offer to prove, that man's Soul is of perpetual duration: 1. Becauſe it is ſuch in its operations, (and therefore in its eſſence) as the ſuperiour Spirits are which are ſo durable: for they are but Intelligences and Free-agents, fitted to love God, and delight in him, and praiſe him; and ſo is man. 2. Becauſe (as is fully proved before) it is made to be happy in another life: and that proveth that it dieth not with the Body: and that proveth that its nature is incorruptible, and that proveth that it ſhall be perpetual, unleſs any ſin ſhould forfeit its being by way of penal deprivation: and that is improbable, both becauſe God hath fitter ways of puniſhment, and intimateth in its corruptible nature that this is not his intent, and becauſe the ſtate of future reward is like to be a confirmed ſtate.

§ 34. Experience telleth the world, that ſo great is the folly and obdurateneſs of man, and the force of preſent ſenſual allurements, that nothing leſs than a perpetual miſery, worſe than annihilation, is rationally ſufficient to be the Penalty of that Law, which is the inſtrument of governing the world: and therefore it is certain that ſo much is in the Law, and ſo much ſhall be executed.

p. 172Magna eſt peccandi illecebra ſpes impanitatis. Cic. pro Mil. The Light of Nature taught men, that God would not accept the ſacrifices of the wicked, much leſs admit them to his glory. Donis impii ne placare Deos audeant Plato…m audiant, qui vetat dubitare qua ſit mente futurus Deus, cum vir nemo bonus ab improbo ſe donati velit. Cic. de Leg. l. 2. p. 244. The Epicurean confeſſeth, Quod ſi qui ſatis opibus hominem ſibi contra conſcientiam ſepti eſſe & muniti videntur, Deorum tamen numen horrent, eaſque ipſas ſolicitudines, quibus animi noctes dieſque exeduntur, à Diis ſupplicii cauſa importare putant. Cic. de …in. l. 1. p. 84. Nullum conſcium peccatorum tuorum, magis timueris quàm temet ipſum: alium enim potes effugere, …e autem nunquam: Nequitia ipſa eſt ſui poena. Sen.Thoſe thieves and murderers that have confirmed their infidelity, and overcome all the expectations of another world, will as boldly venture their lives to rob and kill, as if they were of little worth: yea, when they know that they muſt die, how deſperately go they to the gallows, and how little make they of their lives: Its true, (as was aforeſaid) that nature abhorreth death; but we ſee among Souldiers, that he that at firſt is timerous, when he hath been uſed a while to kill men, or to ſee them kill'd by thouſands, groweth ſenſeleſs, almoſt regardleſs of his life, and will make as it were a jeſt of death. And when it is ſo ordinary a thing with men to kill birds, and fiſhes, and beaſts, for their daily food and pleaſure, why ſhould they not eaſily bear their own, if they look for nothing after death? A beaſt loveth his life as well as we, and our death is no more painful than theirs, and we ſhould have as much courage as a beaſt. Eſpecially men that live a poor and miſerable life on earth, would little fear that death which endeth it; and ſo humane Government it ſelf would be in vain. He that would have an inſtrument to revenge him on his enemy, to kill his Governour, or do any villany in the world, if it were not for fear of another world, might find enow among Poor villains, that by miſery or melancholly are a-weary of their lives. At leaſt as long as they run but a hazard, like a Souldier in fight, and may poſſibly ſcape by craft, or flight, or friends, or ſtrength, what wickedneſs will they not commit? What Prince ſo juſt that hath not ſome rebellious Subject, or ſome Enemy that ſeeks his life? What man ſo good that is not maliced by ſome? Who hath mony or an eſtate, which one or other doth not deſire? and if there were nothing but death and annihilation to reſtrain men, what Prince, what perſon, had any ſecurity of his life or eſtate? If a Rogue once grow but ſenſual and idle, he will deliberately reſolve, [I will venture my life to live in pleaſure, rather than live in certain toil and miſery; a ſhort life, and a ſweet, is better than a longer which is miſerable, and muſt end at laſt.] We ſee, if once men be perſwaded that they ſhall die like beaſts, that they are not much troubled at it, becauſe they think that when they have no being, they ſhall have no fear, nor care, nor grief, nor trouble, nor pain, nor want. And though p. 173right improved Reaſon, which hath higher expectations, makes a greater matter of the loſs of them; yet ſenſual men ſo brutine themſelves, that they grow contented with the felicity of a Bruit, and are not much troubled that they have no more. Annihilation therefore certainly is a penalty utterly inſufficient, even to keep any common Order in the World (as I proved before): And therefore it is certain, that the penalty inflicted hereafter will be greater than Annihilation: And if ſo, it muſt contain, with the Being of the Creature, a ſuffering worſe than the loſs of Being.

§. 35. The Belief of a Hell or endleſs puniſhment, being that which is de facto the reſtraint of the Obedient part of the World, and that which proveth too weak with the Diſobedient part, it thence followeth, that a Hell or endleſs puniſhment will be inflicted.

The Reaſons I have given before, 1.Peccati dolor & maximus & aeternus eſt. Cic. Att. 11. Ita que non ob ea ſolum incommoda quae eveniunt improbis, fugiendam improbitatem putamus, ſed multo etiam magis, quod cujus in animo verſatur, nunquam ſinit eum reſpirare, nunquam quieſcere; inq. Torquatus Epicureus in Cicer. ne fin. l. 1. p. 85. Becauſe that Experience ſheweth that the Threatning of Hell is neceſſary in the Law: therefore it ſelf is neceſſary in the execution. 2. Becauſe God doth not govern the World by deceit.

§. 36. God will inflict more puniſhment for the final rejection of his Government, than Kings do for treaſon and rebellion againſt thouſands.

There is no proportion between God and Man, and between a fault againſt God, and againſt Man: Therefore if racks, torments, and death, be juſtly inflicted for Treaſon againſt a King, much more may be expected for rebellion againſt God.

Obj. But mens ſins do God no hurt, as they do the King.

Anſw. They do wrong, where they do no hurt. It is not for want of Malignity in ſin, but through the perfections of God, that they do not hurt him: But they diſpleaſe him, and injure him, and they hurt the World and the ſinner himſelf, who is not his own. A Child is to be corrected for many faults, which do his Father no harm. It is not hurting God that is the Cauſe that ſin is puniſhed.

Obj. But God is mercifull as well as juſt.

Anſw. True, and therefore he ſhewed mercy to ſinners in the day of Mercy: And it is for the contempt and abuſe of mercy that he condemneth them: If the Mercy abuſed had been leſs, the ſin and puniſhment had been leſs. A mercifull p. 174King and Judge will hang a Murderer or Traytor. Mercy to the good requireth puniſhment of the bad. Gods Attributes are not contrary. He is mercifull to the due Objects of mercy, and hath penal Juſtice for the Objects of that Juſtice.

Obj. But after this life, the ends of puniſhment ceaſe: therefore ſo will the puniſhment: Ut fulmina paucorum pe…leulo cadunt, omnium n…etu; ſic animadverſiones magnarum poteſtatum, terient latius quàm nocent. Senec. Solon. counſel for the felicity of the Commonwealth was, ut boni praemiis invitentur, & mali poenis coerceantur. Cicer. ad Brut. Oderunt peccare mali formidine poenae. Hor.For there will be none in the next World to be warned by it, nor any further ſin to be reſtrained; unleſs it be a Caſtigatory Purgatory for the ſinner himſelf.

Anſw. 1. I have proved that the Law was neceſſary to the Government of this World: And if it was neceſſary that God ſay, [everlaſting death ſhall be the wages of ſin] then his Truth and Juſtice make the execution neceſſary afterwards.

2. When this life is ended, we look for a New Heaven and a New Earth wherein dwelleth righteouſneſs: And the penalties of the ſinners of this World, may be a means of that righteouſneſs of the next; as the puniſhment of the Devils is a warning to us, and propoſed to us for our terror and reſtraint.

3. How little know we, whether thouſands of the Orbs which we ſee are not inhabited; and whether the penalties of Earthly ſinners, may not be a warning to any of thoſe ſuperiour Worlds. God hath not acquainted us with all the uſes that he can make of ſinners puniſhments: And therefore when Nature telleth us what is due, it is folly to ſay it will not be, becauſe God hath no uſe for it.

Obj. But Hell is a cruelty which expreſſeth tyranny rather than wiſe juſtice.

Anſw. That's but the voice of Folly, partiality and guilt: Every thief that is hanged is like enough to think the ſame of his own Puniſhment and Judge. If you think it ſuch a cruelty, why was not the threatning of it enough to govern you, and to counterpoiſe a Feather, the trifles of ſordid fleſhly pleaſure: Why did you chooſe it, in the choice of ſin? were you not told of it? and was not Life and Death offered to your choice? Would you chooſe that which you think it is cruelty to inflict? who is it that is cruel to you but your ſelves? Why will you now be ſo cruel to your own ſouls, and then call God cruel for giving you your choice? O ſinners, p. 175as you are wiſe, as you are men, as ever you care what becometh of you for ever, have mercy upon your ſelves, and do not refuſe, and obſtinately refuſe the mercy of God, and then call him unmercifull? Have pity on your own Souls! Be not ſo cruel againſt your ſelves as to run into endleſs miſery for nothing, and then think to lay the blame on God! God calleth now to you in your ſin and wilfulneſs, and intreateth you to have mercy on your ſelves, and then he will have mercy on you in the day of your diſtreſs: But if you will not hear him, but will have none of his mercy now, wonder not if in vain you cry to him for it then.

Obj. But I would not ſo uſe an Enemy of my own.Dat ille veniam facilè cui venia eſt opus. Sen. Agam. Audetis ridere nos cum Gehennas dicimus & inextinguibiles ignes, in quos animas dejici ab eorum hoſtibus cognovimus? Quid Plato veſter in volumine de animae immortalitate? Nonne Acherontem, nonne Stygem, &c. nominat? in quibus animas aſſeverat volvi, mergi, exuri? Nec ejus authoritas plurimum à veritate declinat? Quamvis enim vir lenis & benevolae voluntatis inhumanum eſſe crediderit capitali animas ſententiâ condemnare; non eſt tamen abſonè ſuſpicatus jaci eas in flumina torrentia flammatum globis, & caenoſis voraginibus tetra. Arnob. adv. Gent. li. 2. p. 14.

Anſw. 1. He doth not deſerve it; for you are not Gods. 2. You are not Governours of the World, and ſo his fault reſpecteth not any ſuch Law and Judgement of yours, by which the World muſt be governed. 3. Nor have you the Wiſdom and Juſtice of God, to do that which is right to all. Yet are you not bound your ſelves to take complacency in the evil of your Enemies, but to uſe juſt means to bring him to a better minde and ſtate.

§. 37. The ſumm of all here proved is, that all ſin deſerveth endleſs miſery, and naturally induceth to it; and that all ungodly impenitent ſouls ſhall certainly undergoe it; and that none can be ſaved from this miſery, but by turning to God, and being ſaved from their ſins.