A Confutation of the Heresies and Errors of Thomas Collier, Chapter 7
CHAP. VII.
Of the Day of Judgement, and the Everlaſting puniſhment of the wicked.
I Am now come to the Chapters in Mr. Colliers Book, wherein he treats of the day of Judgement, and the puniſhment of thoſe that then come into condemnation; concerning which his notions are ſo corrupt, and accommodate to give countenance to, and encourage men in, a wicked courſe of life in this world, by ſuggeſting, yea affirming that this notwithſtanding, there is hope for them in another world; That ſcarce any thing could have been written more oppoſite, and deſtructive to the Chriſtian Religion; and the main deſign of the Goſpel.
I ſhall (according to my former method) briefly propoſe what the Scripture teacheth concerning this fundamental Article of the Eternal Judgement; and then remove out of the way what he hath oppoſed thereto. The Scripture teacheth,
1. That there ſhall moſt certainly be a ſolemn and ſet day; or time of Judgement, in which God will judge the world in Righteouſneſs by Jeſus Chriſt, Act. 17. 31. Rom. 14. 10. 2 Cor. 5. 10.
2. All perſons of high and low degree, good and bad, muſt appear before his Judgement-ſeat, and receive their ſentence from him, Mat. 25. 32. &c. 1 Pet. 4. 5. Rev. 20. 12.
3. All the actions, words and thoughts of men in this world, (though now never ſo ſecret) muſt then be brought to light, and accounted for, Prov. 24. 12. Eccleſ. 12. ult. Mat. 12. 36, 37. Rom. 2 16. 1 Cor. 4. 5.
4. Sentence ſhall be paſt upon all according as their works ſhall be found to have been, and every man ſhall receive what he hath done in the body, according to what he hath done whether it be good or bad. As is abundantly proved by the Texts cited before. But yet
The works of the Saints, and the works of the wicked, fall under a different conſideration in this day: For
1. The works of the Godly are not conſidered as meritorious of Heaven, which is aſſigned to them for an Everlaſting Inheritance by the ſentence of the great judge: Luke 17. 10. but only as the fruits and evidence of a true and lively Faith in Chriſt, unto which Salvation is promiſed for the ſake of his merit.
2. The works of the reprobate world are directly conſidered, as deſerving in their own nature the puniſhment to be inflicted on them, and they are accordingly proceeded againſt, Rom. 6. ult.
Thus all nations are divided into two Companies: The Sheep are ſet on the right hand of Chriſt, and the Goats on his left; The firſt are ſentenced to Eternal Life, and the other to Everlaſting wrath; and accordingly theſe ſhall go away into Everlaſting puniſhment, but the Righteous into Life Eternal, Mat. 25.
Mr. Collier begins to diſcourſe of this matter in the 5th. Chapter of his Book: ſome things dropt therein, have been already anſwered; and therefore I ſhall only ſtay to mind the Reader, That although the Scripture ſpeaks of different degrees of the puniſhment of ſinners, according to the different meaſures of Iniquity which they have filled up; yet it every where aſſures us that the puniſhment of all ſinners that are found without an intereſt in Chriſt, at the day of Judgement, ſhall be Everlaſting; as ſhall more fully be evinced in my reply to his next Chapter. And whereas he here ſpeaks ſomething of the condemnation of thoſe that ſinned againſt the Law, and never had the Goſpel tendred to them, either before or ſince Chriſt came in the fleſh; it is very doubtful to me, whether he honeſtly ſpeak out his mind in this matter, ſeeing he hath ſo ſtiffly maintained before, That the penalty of the breach of the firſt Covenant was only temporal death; and that damnation is the puniſhment of Goſpel-diſobedience only; which they cannot be guilty of, which never heard the Goſpel. If this be true, I am ſure ſuch muſt not now come into condemnation. But whatever Mr. Collier will, or will not allow, we are ſure of the truth of the Scripture, which teacheth other Doctrine, as hath been already proved againſt him; which if he will ſubſcribe to, he muſt of neceſſity recede from this corrupt notion.
We are now come to his 7th. Chapter, p. 47. where he firſt propoſeth this enquiry,
Whether there may be any probability from Scripture light, of any deliverance from, or mitigation of the puniſhment of any, after the ſentence is paſt, and the Judgement executed. Which he thus anſwers,
Touching this I do apprehend that there are probable grounds both from Scripture and Reaſon, that there may be a deliverance of ſome from the poenal part, or pains inflicted, though not from the ſenſe of loſs; the Judgement in that reſpect will be Eternal.
Although it be exceeding ſinful for a man, though with the greateſt pretence of modeſty, to ſuggeſt that which is oppoſite to a fundamental Doctrine of the Chriſtian Religion, and on that account Mr. Colliers pretext of propoſing his notion on probable grounds, will not excuſe him; yet beſides this, you ſhall find him to be moſt poſitive, and peremptory in his aſſertion of what he here pretends to lay down only as a probable ſuppoſition; and that in the very next Sections; which is a full evidence that this pretended modeſty of his, ſerves only for a bait to the hook, which is by him let down to take ſimple Souls; which renders his deſign ſo much the worſe, and the more blame worthy.
The ſufferings of the damned, have by the School-men (not improperly) been diſtinguiſhed, in poenam ſenſus, & poenam damni; into the puniſhment of ſenſe, and puniſhment of loſs, the one is ſignified in thoſe Texts that ſpeak of their being ſhut out from the Kingdom of God, and the like; the other of thoſe that ſpeak of their being caſt into a Lake that burneth with Fire and Brimſtone, their being tormented day and night, &c. But that there is any part of their puniſhment which is not poenal; and that this puniſhment of loſs, is to be diſtinguiſhed from that which is ſo; is ſuch a contradiction, as I think is peculiar to Mr. Collier, who hath here furniſhed us with this diſtinction. Thus we may ſee, The beginning of the words of his mouth is fooliſhneſs; and the end of his talk is (like to prove) miſchievous madneſs, Eccleſ. 10. 13.
And whereas Mr. Collier ſuppoſeth the duration of their puniſhment of loſs, who are damned, ſhall be Eternal, but not that of ſenſe; he is utterly without any probable ground in Scripture or right reaſon for his Opinion; For although their ſuffering be ſometimes expreſt negatively, and ſometimes poſitively, yet there is no intimation of the ſeparating of the poſitive part from the negative, ſo that ſome perſons ſhall Eternally be puniſhed with the loſs of good, but not with the feeling of Evil; But both are …n Scripture inſ…parably linked together, both with reſpect to the ſubjects of them and their duration. Who ſhall be puniſhed with Everlaſting deſtruction from the preſence of the Lord, and the glory of his power, 2 Theſ. 1. 9. which certainly ſpeaks the puniſhment both of ſenſe and loſs, and the duration of both to be alike. And that the poſitive part of their puniſhment, or (as Mr. C. terms it) their pain inflicted ſhall be Eternal, the Scripture is expreſs, which ſaith more then once, That they ſhall go into Hell, into the Fi…e that never ſhall be quenched, where their worm dyeth not, and the Fire is not quenched, Mar. 9. 43, 44. &c. For the Ch…ff Chriſt will burn up with unquenchable fire, Mat. 3. 12. and the ſmoak of their torment aſcendeth up for ever and ever, Rev. 14. 11.
Let us now ſee what countenance Mr. C. gives to his notion; His firſt plea is;
The Scripture lets us know that ſome ſhall be ſaved, that through their own miſcarriages, ſhall looſe the reward of their own work, 1 Cor. 3. 14, 15. They ſhall be ſaved yet ſo as by fire; and what that fire is, and how far it ſhall extend, at and after the Judgement, I muſt leave to him that knoweth all things, to determine, &c.
This Text is by the Papiſts abuſively applyed to their Purgatory, and it muſt be acknowledged their reaſoning from it, hath as much probability as Mr. Colliers, though both they and he do miſerably wreſt it. He confeſſeth that he neither knows what this fire is, nor how far it ſhall extend. He may well excuſe us therefore, if we refuſe to take this, for any proof of his notion. That the fire here mentioned, is not to be taken properly, but metaphorically, is evident from the Apoſtles diſcourſe, which is wholly in terms uſed figuratively, viz. Wood, Hay, and Stubble, to ſignifie ſuch works as will not abide trial; Gold, Silver and precious Stones, to denote thoſe that will. So by fire, we are to underſtand, ſuch a probation of mens works, as will be like fire unto the Gold, Stubble, &c. burning up the one, and manifeſting the excellency of the other. And ſeeing Mr. C. in his following lines (though without giving any ſufficient reaſon therefore) doth reject the interpretation of thoſe, that refer this to any time or trial before the day of Judgement; I will not contend with him thereabout; but granting its reſpect to that time, conſider what muſt then be the true meaning of the Text; which can be extended no farther, then to ſignifie to us,
1. That in the great day every mans work ſhall be ſtrictly examined, and proved of what ſort it is.
2. That thoſe works which have not been wrought in God, all labours beſtowed in a wrong way of Doctrine or practice, will then be burnt up, and prove unprofitable to thoſe that have wrought them.
3. That it is poſſible that ſome who are themſelves built, and do build on the true foundation, may yet ſo far err in their work, at leaſt ſome part of it, as that it may not be approved in this day, but muſt be loſt, even as Wood, Hay, and Stubble is conſumed by the Fire; and they miſs of that reward which ſhall be given to thoſe, whoſe labour hath been better imployed, in the promoting of ſound Doctrine and Godlineſs, to the glory of God, and the profit of their own and others Souls. And
4. That this notwithſtanding, thoſe that have an intereſt in Chriſt, and have been in the main ſincere with God, ſhall themſelves be ſaved; yet ſo as by fire, they cannot eſcape this tryal of their work, and loſs of that ſuperadded gracious reward, which they ſhould have received, if they had built upon the foundation Gold, Silver, and precious Stones. Now let the whole context be diligently read and weighed by his Reader and mine, and I doubt not but he will ſee that this Scripture proves not at all the Salvation of any that dye in their ſins, after the final ſentence is paſt upon them.
And here it may not be unſeaſonable to remind Mr. Collier, of thoſe rules of interpreting Scripture, that he would ſeem to have ſome regard to p. 39. viz.
1. Not to underſtand any dark Scripture contrary to the plain revealed will of God in his word.
2. Not to underſtand any Scripture ſo as to contradict others, eſpecially ſo as to contradict the Volume of the Book of God.
This himſelf confeſſeth muſt needs be corrupt and dangerous, and yet every one may ſee that his buſineſs throughout this Chapter is to oppoſe ſome few ſayings of Scripture, that have ſome difficulty attending their interpretation, with parabolical and figurative expreſſions, corrupted by his falſe gloſſes, unto a multitude of plain Texts, and the whole ſcope of the Scripture bearing plentiful witneſs to the certainty of the Everlaſting puniſhment of the ungodly.
But I ſhall proceed. He ſaith again;
The Lord of all lets us to know that none ſhall be Eternally damned, but thoſe who ſin againſt the holy ſpirit; Mat. 12. 31. Three of the Evangeliſts ſtate this for confirmation, Mar. 3. 28. Luk. 12. 10. And if all ſin ſhall be forgiven, then there muſt be a delive…ance from the Judgement.
Now is Mr. Colliers mask of pretended modeſty put off, and laid aſide; and inſtead thereof a daring aſſertion of his Hereſie is introduced, and that by him boldly intitled to the Lord of all, which oweth its Original to the Father of lies, viz. That none ſhall be Eternally damned, but thoſe who ſin againſt the holy ſpirit and that he may at once give full proof of his confidence, he adds, that this is ſtated by three of the Evangeliſts; whereas in truth there is no ſuch thing, ſo much as intimated in any one of them; But in divers Texts of Scripture, the Lord of all lets us know, that many ſhall be Eternally damned for other ſins, that may not be chargeable with the ſin againſt the holy Ghoſt: unto thoſe already pleaded, you may add Rev. 20. 15. & 21. 8.
As for the Texts abuſed by him; The ſcope and deſign of them plainly; is to let the malicious revilers of Chriſt and his Miracles know; That although the Grace of God to ſinners is ſo abundant, that all ſin and blaſphemy, of thoſe that truly repent and believe in Chriſt may be, and to ſome hath been and ſhall be forgiven on the terms aforeſaid; yet thoſe that willingly and maliciouſly reject and blaſpheme Chriſt, ſo doing deſpight to the ſpirit of Grace, whereby they have been ſo far enlightened as to know, that what the Goſpel reveals concerning Chriſt and ſalvation by him is truth, are utterly excluded from hopes of pardon, or poſſibi…ity of ſalvation; it being impoſſible to renew them to Repentance, and there remaining no more ſacrifice for ſin. Compare the Texts cited with Heb. 6. 4, 5, 6. & chap. 10. 26, 27, 28, 29. The words in Mat. 12. are,
v. 31. Wherefore I ſay unto you; All manner of ſin and blaſphemy ſhall be forgiven unto men; but the blaſphemy againſt the holy Ghoſt, ſhall not be forgiven unto men.
v. 32. And whoſoever ſpeaketh a word againſt the Son of man it ſhall be forgiven him; but whoſoever ſpeaketh againſt the holy Ghoſt, it ſhal… not be forgiven him neither in this world, neither in the world to come.
The ſame thing is intended in either of theſe Verſes, though the expreſſion thereof be doubled for the greater certainty, and remarkableneſs thereof.
Wherefore I ſay unto you, This refers to what is before recorded, v. 24. &c.
—all manner of ſin and blaſphemy, i. e. ſin and blaſphemy of every kind; not every individual ſin and blaſphemy: The adultery of Repenting David was forgiven, but not the adultery of thoſe mentioned Rev. 21. 8. The blaſphemy of Paul, and the words that he ſpake againſt the Son of man, but not of Caiaphas, Herod, &c.
—ſhall be forgiven unto men: and ſo v. 32. it ſhall be forgiven him, i. e. it is remiſſible; By the grace of God through Faith in Chriſt, it may be forgiven, and to ſome it hath and ſhall be forgiven. Verbs that ſignifie action, are ſometimes underſtood only of a faculty or power of action; ſo Pſal. 22. 18. I may tell all my bones: in the Hebrew it is, I will tell all my bones. The ſenſe is well expreſt in our tranſlation: and Prov. 20. 9. Who can ſay, I have made my heart clean, &c. In the Hebrew it is, who ſaith. Many will ſay and pretend this; but the meaning is, who of right can ſay ſo. And that the words ſhould here be taken in this ſenſe, the analogy of Faith doth require.
—but the blaſphemy againſt the holy Ghoſt; or whoſoever ſpeaketh againſt the holy Ghoſt, i. e. whoſoever blaſphemeth wittingly and maliciouſly, againſt the inward enlightening, and conviction of the Spirit;
—ſhall not be forgiven unto men: and v. 32, it ſhall not be forgiven him neither in this world, neither in that which is to come. Thus you have the certainty of their damnation firſt abſolutely expreſt, v. 31. and then emphatically repeated in ſuch terms as may ſerve farther to cut them off from all hopes, and exclude all poſſibility of their forgiveneſs, v. 32. And in them no more is intended then was before expreſt; and is in like abſolute terms expreſt by the other Evangeliſts: no intimation (which Mr. C. vainly imagines p. 48.) that any which are not forgiven in this world, may obtain pardon in that which is to come.
It is certain that it was a familiar phraſe with the Jews to call the age of the Meſſiah; the world to come; and ſome with great probability to accept this ſenſe both here, and in Heb. 2. 5. & 6. 5. which if admitted, gives this interpretation of the place; That although by Chriſt believers are juſtified from all things, from which they could not be juſtified by the Law of Moſes; yet in the Goſpel is there no remedy provided for them that ſin againſt the holy ſpirit, but that tranſgreſſion remains unpardonable, both under the Law and under the Goſpel. Nay moreover, if we allow Mr. C. that forgiveneſs in the world to come is in theſe words in…imated; yet neither will this relieve him; for the Apoſtle ſpeaks of the blotting out of the ſins of Believers at the coming of Chriſt; and it is certain that then the ſentence by which they are now abſolved will be publiſhed before men and Angels, and they poſſeſſed of the utmoſt advantages accruing to them by their pardon; ſo then declaratively they are forgiven in another world; But none have or can have an intereſt in this forgiveneſs, but thoſe that have repented and been converted in this world, Act. 3. 19, 20
Indeed if we allow Mr. C. this notion, That ſinners ſhall be forgiven after they are damned; we muſt grant him more then what he yet openly pleads for, viz. That they ſhall not only be delivered from the poſitive part of their puniſhment, but the negative alſo: For he whoſe ſins are forgiven is a bleſſed man, and certainly intereſted in the favour of God. But it is in vain to expect that notions ſo oppoſite to truth as Mr. Colliers are, ſhould be brought to any conſiſtency.
In p. 48. Mr. Collier forms and anſwers this Objection,
This Scripture only ſuppoſeth that on repentance, all ſuch ſins may be forgiven; not that they ſhall be forgiven without repentance.
In his anſwer hereunto he grants,
That we may not ſuppoſe the forgiveneſs of ſin firſt or laſt to be without repentance.
It ſeems then that the forgiveneſs in another work, which Mr. Collier dreams of, is attainable on the ſame terms on which it is offered in this, and no other; which is not only repentance, but alſo faith in the Lord Jeſus. So that according to his principles, after the Judgement is paſt, ſinners are ſtill upon the ſame terms with God as they are now in the day of his patience; Then which ſuppoſition, nothing can be more falſe, and repugnan… to the Scripture: Now is the accepted time; now is the day of Salvation; And if poor ſinners do not ſeek the Lord while he may be found, and call upon him while he is near, Iſa. 55. 6. it will be too late in another world; for then although they call upon him he will not anſwer; they may ſeek him early but cannot find him. See Prov. 1. 24-31. When death hath once turned us off the ſtage of this world, our day is paſt, and the night is come wherein no man can work, Joh. 9. 4. Eccl. 9. 10. There will be no more repentance unto life then, or poſſibility of changing our ſtate, but every man muſt Eternally reap the fruit of what he hath ſown in this life. And as there is no promiſe for the damned to hope in, or Goſpel to be preached to them, ſo neither ſhall they have any more a call to repentance, or tender of mercy for ever. He adds▪
And that there may be forgiveneſs, and acceptance after death, ſeems farther to appear: elſe what means 1 Pet. 3. 19, 20. with chap. 4. 6. In chap. 3. 19, 20. its ſaid, By which alſo he went and preached to the ſpirits in priſon, which ſometimes were diſobedient, &c. Thus far Mr. C. repeats the words, but omits the reſt, which are, when once the long-ſuffering of God waited in the days of Noah, while the Ark was a preparing: wherein few, that is, eight Souls were ſaved by Water. Mr. C. is here quite ſtarted from the thing in Queſtion, viz. Whether the damned may be releaſed from their torment, after the day of Judgement; and inſtead of proving that, talks of forgiveneſs after death before that day come, which is ſhort of the task undertaken by him, though as contrary to the whole tenour of Scripture. The meaning of the words wreſted by him (ſo far as concerns the buſineſs in hand) is, That Chriſt by his ſpirit in Noah, (for thereby were the Prophets of old acted, 1 Pet. 1. 11.) who was a preacher of Righteouſneſs, 2 Pet. 2. 5. went and preached to the old world, whoſe ſpirits, for their diſobedience, were now in priſon reſerved to the Judgement of the great day. But againſt this, two things are objected by Mr. C.
1. It is ſaid he went, i. e. Chriſt, not his ſpirit only by Noah.
The Text ſaith indeed He went, but fully explains alſo the manner how he went, viz. by his ſpirit; as God is frequently ſaid to ſpeak to thoſe, unto whom he ſent his Prophets, ſo is Chriſt here ſaid to preach to the old world, by his ſpirit in Noah.
2. He does not ſay he went by Noah to the people of the old world, but he went and preached to the ſpirits (not perſons) in priſon: Noahs preaching was to perſons living, this to the ſpirits in priſon.
The former part of this Objection is anſwered already, and the ſcope of the Text doth inforce the ſenſe I have given of it; and whereas Mr. C. ſaith this preaching was to the ſpirits, not perſons in priſon, &c. it is a meer quibble; for the Apoſtle ſpeaks of them according to their preſent condition when he wrote this: He doth not ſay they were ſpirits in priſon when preached to; but that the ſpirits of th…ſe perſons were now in priſon, unto whom Noah preached while they lived in the world.
And therefore that ſuggeſtion of Mr. Colliers is utterly groundleſs, That its greatly doubtful whether this be it which is here intended.
But however, if it were only doubtful to him; it leave… him inexcuſable, in his bold adventure to pervert it as he doth. Certainly if the time of the preparation of the Ark, was t…e time of Gods▪ long-ſuffering, towards them unto whom Noah preached by the ſpirit of Chriſt, there was no pardon to be expected for them, or offered to them after that time. Neither can any reaſon be given why this ſhould be reſtrained to thoſe that were diſobedient in the days of Noah, if ever the pardon of ſinners after death had come into the Apoſtles mind: for we may not ſuppoſe that theſe were priviledged above all others that dyed in their ſins.
And although Mr. C. ſaith a little after, That this doth …ot juſtifie the deſcending of Chriſts Soul into Hell, as ſome hold: yet it muſt neceſſarily inf…r, That Chriſt in perſon deſcended into Hell, which is as abſurd, if not more.
3. And eſpecially, compare this with ch. 4. 6. which ſeems to be the ſame with this: For, for this cauſe alſo was the Goſpel preached to them that are dead, that they might be judged according to men in the fleſh, but live according to God in the ſpirit. Where the Apoſtle ſtates theſe things: 1. That the Goſpel was preached to them that are dead: 2. The time when it was preached to them; that was, after they were dead.
Although it be granted that in ſome reſpects this Text is hard to be underſtood; yet it is moſt eaſie to evince, that it gives no countenance to Mr. Colliers notion; neither doth it ſeem, that the ſame perſons with thoſe intended ch. 3. 19. are here ſpoken of, but rather ſuch as the preaching of the Goſpel had a far better, even a ſaving effect upon; and Mr. Colliers ſaying that the time when the Goſpel was preached to them, is by the Apoſtle determined to have been after they were dead, is utterly falſe. He ſaith indeed, The Goſpel foreign was preached, or hath been preached, i. e. …n time paſt, to them that are dead, i. e. are now dead; They were dead when Peter wrote this, but alive when the Goſpel was preached to them. I need ſay no more to evert Mr. Colliers deſign, but it may not be amiſs to make a little farther enquiry into the meaning of this Text. It is evident from the context, that the deſign of the Apoſtle is to preſs thoſe to whom he wrote unto ſanctification, and conformity to Chriſt, which doth conſiſt in their dying unto ſin, and living unto God, v. 1, 2, 3. And in v. 4. he meets with an Objection, by which they might be retarded in their courſe of Obedience, viz. That if they did not conform to the world, they muſt expect to become their gazing ſtock, and to ſuffer hard things from them; which he fortifies them againſt, by remembring them of the day of Judgement, in which ungodly ſinners muſt be accountable for all thoſe wrongs which the godly have received from them, v. 5. and this judgement is illuſtrated by a diſtribution of the object, the quick and the dead; and from the occaſion of this diſtribution the Apoſtle urgeth another argument againſt that diſcouragement which might ariſe from perſecution; Becauſe it had been the lot of others unto whom the Goſpel had been preached afore-time, and they had yielded obedience to it, to be judged according to men in the fleſh; i. e. to be cenſured and condemned according as the malice of men did dictate to them, in this world, which they did patiently bear, and through much tribulation did enter into the Kingdom of God, the great deſign of the Goſpel being accompliſhed upon them, in their living according to God, in a conformity to him and his will, in the ſpirit; i. e. in the exerciſe of grace and holineſs, under the conduct of the hol… Ghoſt, who is the fountain of that ſpiritual life which is begun in the Saints here, and perfected in Glory. The end and effect of the preaching of the Goſpel to Believers that were dead, was the ſame, as unto thoſe that then lived, viz. That though they did meet with ſuffering, they ſhould perſiſt in their duty of living to God. A …ike manner of ſpeaking we have: Rom. 6. 17. Thanks be to God that ye were the Servants of ſin; but ye have obeyed, &c. i. e. though you were; for it is that expreſt in the cloſe of the Verſe, which was the ground and occaſion of the Apoſtles thankſgiving, viz. their Obedience: So the great end of Goſpelpreaching is, That men may live to God, though the Croſs will fall in their way. I know ſome do interpret the former ſentence of the latter part of the Verſe otherwiſe, as holding forth mortification, and the laſt vivification, ſo taking the whole of our ſanctification to be expreſt by them together, which I ſhall not oppoſe, it being the ſenſe of thoſe far more learned and judicious then my ſelf; but at preſent my own Judgement is moſt determined in the ſenſe given; which divers of great worth, have alſo embraced before me. But to return; Mr. Collier ſtill pleads for his corrupt ſenſe of the firſt words of the Text.
That its apparent from theſe expreſſions; 1. It was preached to them that are dead.
Wherein the evidence of this expreſſion lies, Mr. Collier doth not declare; we read in Ruth 1. 8. of Naomi her Daughters in Law, dealing kindly with the dead, i. e. with their Husbands who were dead when Naomi ſpake this, but certainly their dealing kindly with them, was while living; and in the Verſe before this, is mention made of the Judgement of quick and dead: ſhall we hence conclude, that any ſhall remain dead in the day of Judgement.
2. That they might be judged according to (or as) men in the fleſh, viz. that they were judged, in this matter, as if they had been alive in the fleſh, which imports they were not.
It is plain that foreign *An old verſion put forth in K. Edwards time, reads it, that they ſhould be condemned of men in the fleſh.that they might be judged, muſt intend, either conviction, or cenſure and condemnation, not account or eſteem of perſons as if they were, what they are not, as Mr. Collier doth imagine; neither is it foreign, as men (according to his gloſs) but foreign, according to men; the ſenſe of which hath been already given; ſo that Mr. Colliers inference being built on this falſe gloſs, hath no weight in it, but it ſtill remains certain, that they were alive when the Goſpel was preached to them. What follows in this Section needs no farther reply, but is fully anſwered in what I have already written.
The next ground urged by him p. 49. is as followeth:
The Scripture preſents us with the deliverance of Sodom and Gomorrah in ſome time, from the greatneſs of their judgement; and of Samaria, Ez. 16. 46. & 49. he promiſeth a reſtauration to them both, out of their forlorn eſtate, v. 55. 61. This is ſpoken of literal Sodom, and cannot be myſtically applyed.
Here are two things ſuppoſed by Mr. C. without any proof offered.
1. That in this Scripture literal Sodom is ſpoken of, &c. But if we take the words as they are read in our tranſlation, I conceive he can give no reaſon why they ſhould be applyed to literal Sodom, more then for the underſtanding of the promiſe literally, that they ſhall return to their former eſtate, which none ſhall do in this world, after death; much leſs after the day of Judgement.
2. He ſuppoſeth that the promiſe of reſtauration made to the Jews, &c. muſt be applyed to thoſe particular perſons that periſhed under the ſtroke of Gods wrath; then which nothing is more abſurd; For the bulk of the people then in being, were threatned with utter deſtruction, and there was but a remnant that ſhould eſcape, which God would ſtill own, and make good theſe promiſes to. Indeed ſome paſſages in the cloſe of this Chapter may moſt properly be referred to Goſpel times; and were never intended, as promiſes to all the Seed of Iſrael after the fleſh (as the Apoſtle argues at large in the Romans) but to the Church, the ſpiritual Seed; although the Iſraelites ſhall have a large ſhare in them, when the deſired day of their calling, and returning to God is come; but their claim of right in new covenant bleſſings, muſt now be on the account of their Faith in Chriſt, not their natural deſcent from Abraham.
Let us now look into the Text: and firſt we find, that when the Prophet enters upon this compariſon of Jeruſalem with Samaria and Sodom, v. 44. he ſaith, Every one that uſeth Proverbs, ſhall uſe this Proverb againſt thee, &c. which doth plainly lead us to a metaphorical ſenſe of divers terms uſed in this proverbial, or parabolical diſcourſe. Yea he ſaith, v. 45. to the Jews, your Mother was an Hittite, and your Father an Amorite: which certainly is not to be taken in a ſtrict literal ſenſe, but is rather intended to note their corrupt manners then their natural deſcent. And ſo although in the name Sodom there is an alluſion to literal Sodom, and the puniſhment thereof, yet may we rather underſtand the Moabites and Ammonites to be intended, who were like to Sodom and Gomorrah in their ſinfulneſs, and in their puniſhment. See Zeph. 2 9. And there ſeems to be ſome farther occaſion of this alluſion, not only in the ſituation of theſe Countries near to the Land where Sodom ſtood, but more in that they ſprang from Lot, who was once an Inhabitant among the Sodomites, whoſe evil manners his poſterity did now conform to. And indeed we find this in Scripture to be a common brand of Great ſinners: See Job 36. 14. Iſa. 1. 10. Rev. 7. 8. Now many of theſe two Nations did return to their Country, as divers of the ten Tribes did alſo, when Judah returned; but eſpecially are theſe promiſes made good in Goſpel times, in the gathering of Jews and Gentiles into one Church, under one head Chriſt Jeſus. And theſe things duly weighed, lead to ſuch an interpretation of this prophecy, as is according to the analogy of Faith, and fully agreeing with other Texts, both which are croſſed and contradicted, together with the whole ſcope of the Text under conſideration by the ſenſe that Mr. C. would force upon it. For,
1. It is evident that the promiſes here made muſt have their accompliſhment in this world, which is the only time and place for godly repentance, and entring into Covenant with God by Faith in Chriſt.
2. The Scripture and Reaſon doth cut off all hope of the returning (ſo much as) of any remnant of literal Sodom; ſee Iſa. 1. 9. and ſaith expreſly, that the Sodomites do ſuffer the vengeance of eternal fire, Jud. 7. which paſſage Mr. Collier mentions a little after, I ſuppoſe to prevent others objecting it againſt him, for certainly he cannot be ſo ignorant as to think that it ſtrengthens his ſenſe: no doubt thoſe that ſuffer the vengeance of Eternal fire, are cut off from all hope of deliverance.
3. The Grace promiſed in v. 62, 63. is not a deliverance from torment only; but a full and free pardon, and taking of the perſons pardoned into Covenant with God, which includes their enjoyment of him as their portion, which, by Mr. Colliers own grant, is no ways applicable to the damned in Hell.
And it is evident that the tollerableneſs allowed unto Sodom in the day of Judgement, Mat. 18. 15. (which he pleads) is only comparative; they ſhall be tormented leſs then thoſe that have rejected the Goſpel. And the reaſoning of our Saviour in that, and like Texts, is to this purpoſe, That the condemnation of the Sodomites will be great, is eaſily granted by you, becauſe they were great ſinners; and you are promiſing to your ſelves a far better portion then theirs is like to be in the day of Judgement; but do not deceive your ſelves, for your ſin in rejecting the Goſpel, is greater then any they were guilty of, and your puniſhment (if you go on to neglect ſo great ſalvation) will be heavier then theirs; It ſhall be more tolerable for them in the day of Judgement then for you. And there is no force of reaſon or terrour to the perſons threatned, ſuitable to what is intended, if according to Mr. Colliers notion, p. 53. The day of general Judgement ſhould be the day of Sodoms eaſe. That they ſhould not be then condemned, but releaſed from their puniſhment, and eſcape the Judgement that the reſt of the wicked world fall under. If this aſſertion of his be not bold and antiſcriptural, I know not what deſerves to be ſo accounted.
Mr. Collier proceeds to argue,
Why may we not ſuppoſe that God may in time be pacified towards ſinners, after they have born their ſin and judgement, as formerly he hath declared himſelf to be, or will be in time to come, Ez. 16. 58.—Seeing God hath been or will be pacified in Judgement, why ſhould we ſuppoſe him to be unreconcileable, and never to be pacified in this laſt and great Judgement?
Is there indeed no difference betwixt the ſtate of men in time, and in Eternity? why then can Mr. C. ſee no reaſon againſt ſinners expectation of the ſame mercy hereafter, as now ſome do partake of in the pardon of their ſins, and ſalvation by Chriſt? Men are now under a mixt diſpenſation of juſtice and mercy, and the time of life in this world is the only time of Gods patience, 2 Pet. 3. 9. and while this time doth laſt, he doth as well deſign the reclaiming of ſinners by temporal Judgements, as the vindicating of his own holineſs, and therefore when this is accompliſhed, he may be here, and oft-times is pacified towards ſinners. But in the world to come this mixt diſpenſation ceaſeth, and the Veſſels of mercy ſhall enjoy the fruit of mercy perfectly and only; and the veſſels of wrath the extremity of juſtice, all that is then deſigned towards them, being the making known of wrath, and glorifying juſtice upon them, Rom. 9. 22, 23. They muſt drink the Wine of Gods wrath without mixture, Rev. 14. 10. And therefore no hope for them after this laſt and great Judgement.
He proceeds; The Scripture ſaith expreſly, That God is the Saviour of all men, but eſpecially of thoſe that believe; and it is not preſent outward ſalvation that the Apoſtle is there ſpeaking of, &c.
The Text referred to, is 1 Tim. 4. 10. where the Apoſtle is giving an account of his diligence, and conſtancy in the work of the Miniſtry, notwithſtanding the perſecutions that did or might attend him on that account, as alſo the encouragement he had thereto; becauſe he truſted in the living God, who is the Saviour of all men, eſpecially of thoſe that believe; which can intend no other then the conſerving providence of God, which is over all, and eſpecially his own people: So the 70 render Pſal. 36. 6. foreign; Thou wilt ſave (or preſerve) Men and Beaſts O Lord. It is evident the Apoſtle encourageth himſelf in that ſalvation that is preſently enjoyed in this world, who is the Saviour, &c. and if Mr. Colliers corrupt ſenſe of this Text be admitted, I cannot ſee how he will exclude thoſe that have ſinned againſt the holy▪ Ghoſt, otherwiſe then by an arbitrary exception of his own; for every man is partaker of the ſalvation here intended.
In the 7 §. p. 50. Mr. Collier repeats again who it is for whom he intends this deliverance from Hell-torments; But with his vain words we are not concerned, being well aſſured, There is no ſuch thing: and that diſtinction inſiſted on §. 8. we have already proved to be vain and groundleſs; Thoſe that are under the Eternal Judgement, muſt ſuffer Eternal torment as well as loſs. And indeed (according to this mans principles) they may as well expect deliverance from the one as from the other; for thoſe that have forgiveneſs of ſin, have alſo Righteouſneſs imputed to them; and are on that account received to glory, not for their own good works; the want of which he makes the only bar unto the admiſſion of theſe perſons into the Kingdom of Heaven.
Yea he aſſerts farther §. 9. That this favour and mercy ſhall be extended to them on the account, and for the ſake of Chriſt; and again, p. 54.
Why we ſhould make that an argument againſt all Grace after the Judgement (the infinite Sacrifice remaining the ſame to have its influence herein) which hath been our alone hope and help before the Judgement: -.- I do not yet underſtand.
It is pleaded that ſin is againſt an infinite Majeſty, and therefore deſerveth Everlaſting puniſhment; and this Mr. C. acknowledgeth to be true; but yet ſaith, that God is infinite in Grace as well as in Juſtice, and therefore this property of God can be no bar to the relief of the damned; and then pleads, That the infinite ſacrifice of Chriſt remains the ſame to have its influence for the obtaining of Grace after the Judgement as before.
Now if this be ſo, either Heaven was never purchaſed by Chriſt for thoſe that believe in this world, or the damned have through the influence of his ſacrifice, as free acceſs thither, upon their Repentance as we. Nay, if Mr. Collier will ſuſpend it on mens good works, ſeeing they may repent when damned, why may they not do other good works alſo to ſuch a meaſure as to earn Heaven as well as we?
But behold here another inſtance of his daring confidence in aſſerting his antiſcriptural and pernicious notions! where is the Scripture that ſaith Chriſt died for the Redemption of the damned in Hell? or that his Sacrifice was ever deſigned for the obtaining of Grace for ſuch as die in their ſins? It is moſt certain, that when the great day of Judgement is paſt, the Lord Chriſt hath finiſhed all his work as Mediator, and will then preſent his Church compleat before God, and ſo give up the Kingdom to the Father, that God may be all in all, 1 Cor. 15. 24. &c. There will therefore remain no more ſacrifice for ſins pleadable for the remiſſion of any that are not already ſaved, but their Redemption ceaſeth for ever. And although ſinners in the day of Gods patience, are invited and encouraged to come to him on the account of his infinite mercy in Chriſt; yet is it no where propoſed as a ground for hope, or ſpring of comfort to the damned, who are the objects not of mercy, but divine vengeance.
In the laſt place he pleads;
That this is rational and moſt God-like, who hath let us know that he will ſuit his Judgements, to mens various facts for meaſure.
That is moſt rational and becoming God, which he hath revealed in his word, and it is the higheſt preſumption to dictate unto him another way, for the manifeſtation of his glory upon the veſſels of wrath, then himſelf hath fixed on. Who hath been his Counſellor? Himſelf alſo hath revealed, That as a righteous Judge he will ſuit his Judgements to the various facts of men, and that ſome ſhall be beaten with many ſtripes, others with few, Luk. 12. 47, 48. But this difference of puniſhment doth not conſiſt in a differing duration, but preſent degrees of torment; Their fire that have ſinned ignorantly ſhall not be ſo hot, as theirs that have ſinned wilfully, neither will their worm gnaw them ſo grievouſly; yet of both it is true, That their worm never dyeth, and their fire is not quenched. He adds,
From the ſame reaſon and rule of Righteouſneſs, hath he given us …ints of limitation in reſpect of time, as if he would not be for ever puniſhing: Luk. 12. 58, 59. And this word till, or untill in Scripture rarely imports Eternity, but limits to time, Mat. 18. 34, 35. & 5. 25, 26.
That we have any hint in the Scripture of limitation, in reſpect of the time of the puniſhment of the wicked, is falſe. And that reaſon and righteouſneſs do render ſuch a limitation neceſſary, is audacious boldneſs to aſſert: Is God unrighteous who taketh vengeance? ſhall vile duſt be ſo bold, as to fix the demerit, and limit the puniſhment of an offence againſt the infinite Jehovah! But Luk. 12. 59. is brought in to give countenance to this abomination: the words are, I ſay unto thee, thou ſhalt not depart thence untill foreign, thou ſhalt have paid even the laſt mite. Apply this now to the caſe of ſinners in the priſon of Hell, as Mr. Collier doth; And
1. It utterly overthrows his notion of their releaſe by forgiveneſs, on condition of repentance, through the influence of Chriſts ſacrifice; no ſuch thing can be admitted in this caſe, no favour is to be expected, but even the laſt mite muſt be paid, or no releaſe can be obtained.
2. It moſt emphatically ſets forth their irrecoverable and everlaſting damnation; for if they may not expect any mercy, but muſt themſelves pay the utmoſt mite they are indebted to d…vine Juſtice, we know they muſt be paying it for ever, it being impoſſible for a finite creature to ſatisfie the demands of an infinite God, juſtly provoked to anger by our rebellion againſt him; ſo in the other Texts mentioned untill being referr'd to, and determined by that which never can be done, doth utterly cut off all hopes from thoſe that are once fallen into the hands of the living God; and ſo by conſequence doth neceſſarily infer an abſolute denial of the thing ſpoken of. See 1 Sam. 15. 35. And this is directly the ſcope of the parable, to take men off from their preſumptions of relief in another world, and to preſs them now to make their calling and Election ſure. And if it may be thought that men may ſatisfie divine Juſtice, and pay the laſt mite, I know not out the Devils may poſſibly do ſo too; and may as well as men, on this account, juſtly claim a releaſe from their torments, ſooner or later.
Thus far I have confidered and removed what Mr. Collier offers for the countenancing of his new Doctrine; and by reaſon of my having already exceeded the room I intended to have comprized this reply in, I ſhall be forced only to touch upon divers things that are behind in his Book; The next work which (all in vain) he addreſſeth himſelf to; is an endeavour to obviate thoſe Objections that may be made againſt his notion of the Judgement, ſome of which have already been inforced, and his cavils anſwered; others of them are laid ſo ſlightly, (I ſuppoſe) that he might make ſome ſhew of anſwering ſomething, as ſcarce any body beſides himſelf, would have ſo expreſt their mind; and with theſe I ſhall little concern my ſelf; only the ſecond muſt be inſiſted on when we come to it.
The firſt Objection Mr. C. takes notice of; is that which he ſuppoſeth may ariſe from thoſe Texts that affirm, but few ſhall be ſaved, Mat. 7. 14. Luk. 13. 24.
It is certain that more may be collected from ſuch ſayings, then ever he is able to remove out of his way; For if there be but two ſorts of men, viz. The little flock of Chriſt, his Church which ſhall be ſaved; and the Goats, the world of ungodly which ſhall be damned, then may we in no wiſe admit (what he hath before afferted) that multitudes ſhall be ſaved, that are not eſpouſed to Chriſt; or, That none ſhall be Eternally damned but thoſe that ſin againſt the holy ſpirit. Let us hear what he ſaith to theſe things.
Firſt he grants, That few enter in at the ſtraight gate, &c. but then adds,
Though ſluggiſh Chriſtians and Formaliſts enter not in at the ſtraight gate, yet this proves not that they ſhall find no mercy at all: if ſo, Wo will be the caſe of moſt of profeſsors at that day.
There is no middle way, if perſons enter not in at the ſtraight gate that leadeth to Eternal Life, they muſt go in at the wide gate that leadeth to deſtruction; and if their names are not found in the Book of Life, they muſt be caſt into the Lake that burneth with Fire and Brimſtone, where they are tormented forever and ever. Yea but if there be not ſome proviſion made againſt this rigour; Formaliſts, yea the moſt of profeſſors will be in an ill caſe; and the fooliſh Virgins are not like to obtain ſo great a priviledge in this day as Mr. C. hath before allowed to them, And therefore he concludes his opinion muſt be admitted. This in plain terms is no leſs then to accommodate his Doctrine to give countenance to the wickedneſs of men: Formaliſts are Hypocrites in the midſt of their profeſſion, and they ſhall be ſo far from finding mercy in that day, that their caſe will prove worſt of all: ſee Mat. 24. the laſt Verſe. And how many ſoever they be that are in that day found without the wedding garment of Faith and true Holineſs, they muſt (however they may now truſt to lying words, and make much of the pillows that Mr. C. ſoweth under their Arm-holes) be caſt into outer darkneſs, where there is weeping and gnaſhing of teeth, Mat. 22. 12. &c. And it will then be manifeſt to the Eternal woe of formal profeſſors, That many are called but few are choſen.
The ſecond Objection is thus laid down by him, p. 51.
The Scripture ſentenceth the wicked with Eternal damnation, aſſuring us that it ſhall be Everlaſting, Mat. 25. 41, 46.
This in my Judgement is utterly unanſwerable, unleſs Mr. Colliers teſtimony prevail againſt that of the Scripture. That the Everlaſting puniſhment of the wicked is plentifully aſſerted therein, is manifeſt; and a cogent proof hereof we have in the Text inſtanced, Mat. 25. 41, and 46. In v. 41. we read, that the ſentence which duplicate page duplicate page Chriſt will paſs upon the wicked in the great day, will be, Depart from me ye curſed foreign into Everlaſting fire (or, into that Everlaſting fire; for the doubling of the Article adds Emphaſis to it) prepared for the Devil and his Angels: Obſerve here, they are ſentenced not only to Eternal loſs, but Eternal torment alſo, to Everlaſting fire, even that Everlaſting fire that is prepared for the Devil and his Angels: As the Children of God being the Children of the Reſurrection, cannot die any more, but are foreign, equal to the Angels, Luk. 20. 36. or in a condition of immortality and bleſſedneſs without change, even as the bleſſed Angels are; ſo the damned are in the ſame condition with the Devils, as to the unchangeableneſs thereof, and duration of their ſuffering. An account of the iſſue of this Judgement we have v. 46. And theſe ſhall go away foreign, into Everlaſting puniſhment; but the righteous, foreign, into Everlaſting Life. And here we find nothing of the ſentence abated, but are aſſured of its execution …n the full extent thereof; The perſons condemned being driven away from all good, and caſt under divine wrath, and puniſhment in Hell Fire, which is Everlaſting; of the ſame duration with the Life and Happineſs of the Righteous; For the ſame word (bot… here and in other places) is uſed to expreſs the duration of both, and that in ſuch wiſe as can no more admit of limitation with reſpect to the one then with reſpect to the other; Everlaſting life, and Everlaſting puniſhment, being conſtantly and directly oppoſed to each other. We will now conſider Mr. C's anſwer: He ſaith,
Its evident that Mat. 25. intends profeſſing Chriſtian nations; for others cannot be accuſed and ſentenced for not ſhewing kindneſs to Chriſt in his Members,—and ſo may be ſuch as under the ſound of the Goſpel, ſinned againſt the holy ſpirit, or ſuch as may obtain a time of mitigation.
That only profeſſing Chriſtian nations are intended in this Text, is utterly falſe, and againſt the expreſs terms thereof: Before him ſhall be gathered all Nations v. 32. Mr. C. ſaith, Others cannot be accuſed for not ſhewing kindneſs to Chriſt in his Members: We grant it; But muſt they not therefore appear before his Judgement-ſeat? and may they not be accuſed and ſentenced for other ſins? Mr. Collier may as well infer from this Text, That profeſſing Nations ſhall be accuſed and ſentenced only for ſins of omiſſion, ſeeing no other are here mentioned, as that other Nations ſhall not be concerned in this ſentence; It was evident that Chriſts deſign was not to enumerate all the ſins, that men ſhall be condemned for, but only to give inſtance in ſome, which they to whom he then ſpake, were immediately concerned in. But if this were granted, Mr. C. he is ſtill in as bad caſe as before, for certainly thouſands that die in their ſins, even where the Goſpel is preached, are yet never guilty of the ſin againſt the holy Ghoſt: To ſolve this he tells us, ſuch may obtain a time of mitigation; Although the Text ſay, That all which were ſet on the left hand of Chriſt, ſhall go away into Everlaſting puniſhment. Thus by contradicting the Text, he hath boldly adventured to cut the knot which he could not untye. He proceeds,
Eternal, Everlaſting and for ever, being underſtood according to the common uſe and import of the word in Scripture, ſeems rather to confirm this underſtanding then otherwiſe; for we muſt underſtand it according to the time or times intended, and not always for ever without end, but very often the contrary, and that both in the Old and New Teſtament.
Mr. Collier could have ſaid nothing more againſt himſelf, then what he hath here written; for if theſe words are to be interpreted according to the ſubject matter, (which he calls, the time or times intended) then certainly when they are referred to that ſtate which ſucceeds time, when duration ſhall be no more meaſured by days and months and years, but time, ſhall be ſwallowed up in Eternity, they can denote no leſs, then for ever without end. Moreover that theſe terms are moſt commonly uſed in this ſenſe, both in the Scripture and amongſt men, cannot be denyed: and when a thing is ſaid in Scripture to be Everlaſting, we cannot on any account ſuppoſe it ſhall have an end, unleſs it be in one of theſe two caſes.
1. When the duration of that thing is expreſly limited to ſome time, in other Texts. Or,
2. When the ſubject to which any thing ſaid to be Eternal, is attributed, is not capable of an abſolutely Eternal duration, at leaſt in that condition, wherein alone, this may be attributed to it.
And thus it is, in all thoſe Texts where theſe terms are uſed in a limited ſenſe in the Scripture; as any one may clearly ſee, that ſhall read the places cited by Mr. C. or others like to them. Now this will in no wiſe warrant his reſtriction of them in the preſent caſe. For,
1. They are (in reference to the puniſhment of the wicked) no where limited throughout the Book of God.
2. Mr. Collier himſelf confeſſeth, that wicked men ſhall remain in being for ever: So then here is an unlimited threatning of Everlaſting puniſhment to be inflicted on a capable ſubject; and for any man to ſay that leſs is intended, is a blaſphemous contradiction to the Scriptures. Indeed the Eternity of the torment of wicked men, is expreſt by all thoſe phraſes in the word of God, that are moſt ſignificant of a duration without end; ſo that nothing can be ſpoken more, then is therein contained for the clearing this matter.
Mr. C. proceeds to inſtance in ſome Texts where for ever, and everlaſting, are uſed in a limited ſenſe in the Old Teſtament; which limitation hath already been conſidered, and the reaſon of it fixed; But he ſeems to lay ſpecial weight on Jer. 7. 7. & 25. 5. where (he ſaith) for ever and ever muſt be thus underſtood.
There is the like reaſon for the limitation here, as in the other Texts, that ſpeak of ſerving for ever, and an everlaſting Prieſthood of Aaron, &c. and till Mr. C. can produce evidence of the ſame reaſon, and neceſſity to admit a limitation with reſpect to the puniſhment of ſinners, he ſaith not one tittle to the purpoſe: In both theſe places the Iſraelites are told, that on condition of their Obedience to God, they ſhould enjoy their Land, foreign which we render for ever and ever; the 70 exactly foreign: i. e. from age to age; or from generation to generation, as long as they and their off-ſpring remained in the world: But there is another phraſe uſed in the Hebrew to ſignifie an abſolutely Eternal duration, viz. foreign which by the 70 is rendred very commonly, foreign; and to expreſs the ſame thing are theſe words uſed oft in the New Teſtament; and are rendred for ever and ever: yea three times is the duration of the torment of the wicked expreſt by them therein; and that the phraſe might be more emphatical, they are put in the plural number, foreign, the ſignificancy of which we cannot reach in our Language: This you find Rev. 14. 11. & 19. 3. & 20. 10. And I am well aſſured neither Mr. C. nor any of his Socinian maſters, can produce one place in the New Teſtament; where theſe words in ſuch a connexion, may be taken in a limited ſenſe.
To his diſcourſe concerning the words foreign, I ſhall briefly make this anſwer.
1. That foreign is foreign, a word of many ſignifications, is granted; and therefore muſt be interpreted according to the ſcope of the place where it is uſed; although it cannot be denied but oft-times Eternity is ſignified thereby; as in Joh. 6. 51. & 58. (with divers other places) where it is uſed to expreſs the Eternal duration of the life and bleſſedneſs of Believers; and in Mar. 3. 29. The Everlaſting miſery of thoſe that have ſinned againſt the holy ſpirit, is expreſt thereby. And for Mr. C. to inſtance in thoſe Texts where it is not directly expreſſive of time; but the duration of things created in time; as Mat. 28. 20. or doth ſignifie the courſe of men in this world, as Eph. 2. 2. to prove that it may be taken in a limited ſenſe, when it ſtrictly imports the duration of ſomething, in another world, when time ſhall be no more, is meer trifling. But he ſaith, not only foreign, but alſo foreign, which are the common words for everlaſting, and for ever, yet muſt frequently be underſtood with limitation, &c. foreign, ſometimes intends the time before the world was; ſometime the time of a mans life, Phil. v. 15.
I ſuppoſe Mr. C. will grant, that the uſe of this word, Tit. 1. 2. & Rom. 16. 25. where it is to be conſidered a parte ante, is that wherein we are not concerned in our preſent diſquiſition: it is therefore incumbent on him to prove, that when it is uſed to ſignifie duration (à parte poſt) yet to come, it is frequently to be taken in a limited ſenſe in the New Teſtament; and that it muſt be ſo taken when predicate of the torments of the damned. This laſt (which alone would relieve him) he deſpairs of, and therefore ſilently paſſeth over: and gives but one inſtance of the firſt; in Philem. v. 15. That thou ſhouldſt receive him foreign, for ever; which we grant to be an hyperbolical expreſſion, denoting as long time as they lived together; and the reaſon of this limitation is clear in the Text; He could not longer enjoy him as a Servant. A like ſaying to this we meet with in an Heathen Poet,
Serviet aeternùm, qui parvo neſciet uti. Horat.
Not one place more can be produced, where ſuch a limitation of the ſenſe of this word may be admitted; and yet it is uſed about 70 times in the New Teſtament. And therefore Mr. C. doth wofully prevaricate when he ſaith, it muſt frequently be thus underſtood. Indeed the common uſe of it is ſuch, as (Mr. C. himſelf being Judge) will admit of no limitation: ſometimes it is put to ſignifie the everlaſting being, glory and bleſſedneſs of God himſelf; and about 50 times or more, in the New Teſtament, is the eternal duration of the Saints life and happineſs in another world, expreſt thereby; and frequently the everlaſting torments of the wicked is ſo alſo; as hath been before urged; and every one may ſee how prepoſterous a courſe it would be, becauſe the term is once uſed figuratively in a limited ſenſe, which the ſubject there treated of, and ſcope of the place doth inforce; therefore to limit it in all other places where it doth occur, although there be not only no reaſon for it, but alſo in the things ſpoken of, an utter repugnancy to ſuch a limitation. And if Mr. Collier know theſe things already, he is far from upright dealing in this buſineſs: if he know them not, he is guilty of great temerity in publiſhing ſuch things as theſe to the world at all adventures.
Much more might be added, but I muſt haſten.
In the laſt branch of his anſwer to this Objection, p. 52. he hath recourſe again to his former diſtinction, and allows the Judgement of the wicked to be Eternal in reſpect of their loſs: But the vanity of this, hath been already detected, and my anſwer thereto need not be here repeated.
The next thing he attempts, is to clear his Doctrine f…om a charge laid againſt it moſt juſtly, viz. That it tends to the encouragement of ſinners in their wicked ways. And truly this is ſo evident in it ſelf, that it needs no farther inforcement; yea in his anſwer he lays a farther ground for ſuch a charge; His words are theſe,
If a fit of ſickneſs and terrible pain, be ſo hard to be bo…n here for a ſeaſon, in which men wiſh for death, and cannot obtain it; what will be the dreadful ſtate of ſinners that muſt lye in the fiery Lake, ſome perhaps a 100. ſome a 1000. and ſome perhaps 10000 years, &c.
Thus he will interpret Everlaſting puniſhment, to be lying in the fiery Lake perhaps an hundred years; yea according to his principles, perhaps it▪ may not be an hundred days, no nor an hundred hours neither; for if they repent (which he ſuppoſeth they may and ſhall do) the ſacrifice of Chriſt remains the ſame to procure their pardon then as now; and no doubt he will allow them the ſame power and free-will to repent there as here, ſo that as ſoon as they find the place diſpleaſing to them, they may repent, and repenting may obtain mercy, and deliverance out of it. And if this were true, there is nothing can be deviſed more effectual to encourage a wicked life; as on the contrary, The Doctrine of Eternal Judgement doth make ſinners tremble: and by it they are reſtrained from much wickedneſs which otherwiſe they would ruſh into: See alſo 2 Cor. 5. 10, 11.
Mr. C. is aware alſo that ſome will tax him for complying with the Popiſh Doctrine concerning Purgatory, and therefore p. 53. he endeavours to ſhew the difference betwixt his Purgatory and theirs.
I cannot now ſtay to run the paralel betwixt them; but muſt tell him in ſhort,
1. That although his Doctrine of a Purgatory after Judgement be not ſo pernicious to mens Purſes, as the Papiſts have rendred theirs, yet it is full as much, if not more ruining to their Souls that ſhall receive it, and they that follow either of theſe blind guids, and content themſelves to go out of this world without Faith and true Holineſs, on hopes of a time to repent and better their ſtate hereafter, will certainly fall into the ditch of Eternal woe and miſery, and their heavy curſe will (all too late for their own relief) come upon thoſe that ſeduced them with this vain hope, that will prove as the giving up of the Ghoſt.
2. On two accounts, his Doctrine in this point is more groſs then the Papiſts; for,
1. They make believers, fideles (ſuppoſed to die in venial ſin) the ſubjects of their Purgatory; But Mr. C. will indulge the Sodomites, yea all that have not ſinned againſt the holy Ghoſt, to paſs through his Purgatory unto forgiveneſs and eaſe.
2. They place their Purgatory before the laſt Judgement and final ſentence; ſo that they do not ſo directly oppoſe that fundamental Article concerning the Eternal Judgement, as he doth; nor ſuppoſe any poſſibility of ſinners obtaining a change of their condition after the ſentence is paſt by the great Judge; which yet Mr. C. hath the boldneſs to plead for.
There are other unſavoury notions couched in his anſwer to this Objection, viz. That ordinarily ſinners do not come under any Judgement, or ſuffer any puniſhment before the great day, &c. But I muſt paſs over them at preſent; only mind how contrary this is to what we are taught in Luk. 16. 23. 1 Pet. 3. 19. &c.
The laſt Objection that I ſhall be concerned to take any notice of, is to this purpoſe;
If the damnation of the wicked be limited unto time, why may not the ſalvation of the Godly be ſo likewiſe?
Now although Mr. C. pretend that there is not the like reaſon for the one as for the other; this will not ſecure us of the poſſeſſion of this truth; For if his arguing were right, we had no word in Scripture that aſſures us of Eternal Glory; There being no term uſed therein to ſignifie the Everlaſting duration of the Saints happineſs, but what is uſed to denote the duration of ſinners torment; which Mr. C. will not allow to be without end: And as he hath to day pretended reaſons for limiting the words in this reſpect; ſo may another idle brain to morrow, deviſe as good reaſon … duration of the Believers happineſs; and then where are we in this point▪ ſeeing the Eternity which the Scripture ſpeaks of after Judgement, may (in this mans ſenſe) have an end in one hundred years?
In Mr. Colliers 8th. Ch. he pretends to give ſome reaſons of his underſtanding the Scriptures abuſed by him as he dot…: But they being urged on thoſe falſe grounds, which have been already detected and refuted, I will not abuſe my Readers patience to attend my ſecond, or farther raking into ſuch an heap: But ſhall oppoſe thereto ſome reaſons, why his notion of the Judgement and puniſhment of ſinners muſt be rejected, briefly ſummed up from the former diſcourſe. I ſhall begin with his own words, p. 1, 2.
1. For any to affirm that which the Scripture doth not, muſt needs be unſound and unſafe.
But the Scripture no where affirms, nor allows, That perſons may obtain forgiveneſs after they are damned, and by Repentance get out of Hell-torments, &c. Ergo.
Mr. Colliers aſſertion hereof (by his own confeſſion) muſt be eſteemed unſound and unſafe.
2. That aſſertion, which is contrary to the expreſs terms, and evident ſcope of the holy Scriptures, in a fundamental Article; is pernicious and Heretical.
But this Doctrine of Mr. Colliers is ſuch; ergo; It is pernicious and Heretical; and if ſo, to be rejected by all that love truth, and tender the ſafeguard of their own Souls.
The firſt propoſition I ſuppoſe will not be denyed, and the ſecond, is abundantly proved in the foregoing Lines; unto which you may add Heb. 6. 2. where you read, that this truth concerning the Eternal Judgement lies in the foundation of our Religion. And it is evident that it is called the Eternal Judgement; becauſe the ſentence then pronounced is unalterable, and bindeth for ever: The condition of men is finally determined thereby, and they left under an impoſſibility of obtaining any change thereof (either in whole or part) to Eternity.
3. That Doctrine whereof the juſt and neceſſary conſequences, are abſurd and contradictory to Scripture, is ſo it ſelf.
But ſuch is the Doctrine of Mr. C. concerning forgiveneſs after death, &c. Ergo.
The major I think cannot be oppoſed with any colour: it is a ſure maxime, Ex veris nil niſi verum. The juſt and neceſſary conſequence of a true notion, is truth, and nothing elſe.
The minor is in part proved before; and ſhall be now farther inforced by an inſtance or two.
1. If Mr. Colliers notion be admitted, The day wherein we muſt all appear before the Judgement-ſeat of Chriſt, is not the laſt day, (though called ſo Joh. 12. 48. Jam. 5. 3.) nor can that be accounted the final Judgement: for he meaſures the damned ſinners enduring of torments, by days and years after that; and allows no Eternity of them, but that which perhaps may expire in an hundred years; and then they experience a change in their releaſe from them, which releaſe cannot certainly be obtained without a ſecond ſentence of the Judge paſt concerning the perſons diſcharged; yea his notion admits of a viciſſitude of changes in infinitum, after that Judgement, which in Scripture Language is the laſt, hath paſt upon men. For if they are capable of repenting ſo as to obtain forgiveneſs, then by the ſame reaſon we may conclude a poſſibility of their ſinning again to condemnation, and ſo repenting again, &c. which doth infer that men are in no fixed ſtate in another world; and alſo that infinite ſentences may be paſt upon them (according as they change their manners) after the Judgement of the great day.
2. His Opinion ſuppoſeth another Goſpel, wherein proviſion i… made for the relief of the damned; and doth contradict all thoſe Texts, that ſpeak of the preſent Goſpel miniſtration; as the only day of Gods gracious viſiting ſinners, and making tenders of mercy and forgiveneſs to them.
3. It lays a foundation not only of praying for the dead, but the damned alſo. If favour and mercy may be extended to them for the ſake of Chriſt, as he hath aſſerted, we have the ſame reaſon, and ſo the ſame warranty to pray for them; as is by the Apoſtle urged for our praying for all men while living in this world, 1 Tim. 2.
But why do I detain my Reader with a particular account of the abſurdities that flow from this mans opinion, which yet he would have us think to be moſt rational? Dato uno-abſurdo, mille…ſ…equentur. I will break off here, and leave others to collect thoſe that remain, in their own thoughts of theſe things, and ſpeedily put a period to theſe lines.
To his 9th. Ch. where he tells us what uſe he ſuppoſeth may be made of his Doctrine; I ſhall make no farther reply; but having already proved his Doctrine to be corrupt and unſound; I conclude that it muſt needs be not only uſeleſs, but alſo pernicious to the Souls of men.
I ſhall cloſe all with one word, 1. To Profeſſors, 2. To open ſinners.
Firſt, Unto thoſe that profeſs ſubjection to Chriſt, and are found walking in his ways, I make it may earneſt requeſt, and that not in my own but Chriſts name; That they labour after ſtedfaſtneſs in the faith and profeſſion of Gods truth, eſpecially in ſuch a day as this, wherein many ſpeak perverſe things to draw away Diſciples after them: And in order hereunto, that they cry mightily to God to make their hearts ſound in his Statutes; and content not themſelves with a bare aſſent to truth, but receive it in the love thereof; that they may in their own Breaſts have that teſtimony to the power and efficacy thereof, which alone will ſecure their profeſſion, in an hour of temptation; and that they be careful as well to hold forth the Doctrine of Chriſt, by a life comformable thereto, as by confeſſing it with their tongues.
Secondly, To thoſe that live in their ſins, I would ſpeak in the words of the Prophet, Can your heart endure? or can your hands be ſtrong in the day wherein God will deal with you? Oh remember how fearful a thing it is to fall into the hands of the living (ſin revenging) God! who can dwell with devouring fire, with Everlaſting burnings? Be perſwaded therefore by them that know the t…rrours of the Lord, to ſeek him while he may be found, and to call upon him while he is near: oh what would the Chriſtleſs man give in exchange for his Soul, when he ſees there is no remedy, but he muſt have his part with the Devil and his Angels, in the fire that is not quenched! But Repentance, Intreaties, Tears, will obtain no pity, when once the door of Grace is ſhut; If Chriſt be not received, and the heart made obedient to his counſel in this world, the ſinner is loſt, and ſhall be rejected by the Lord for ever. Oh that word Eternity! how full of dread is it to them that live and dye Children of wrath! and yet how few are there that now lay theſe things to heart? and are ſeriouſly concerned to fly from the wrath which is to come! One would think the thoughts of Eternal Judgement, ſhould make the boldeſt ſinner tremble, and ſhould turn the ſweet morſels of his iniquity into Gravel-Stones, and make that which he now drinks down like Water, to become as Gall and Wormwood to him: But alas! So wicked is the heart of Man, and deſperately bent on a ſinful courſe; that unleſs he be renewed by effectual Grace, no perſwaſion will prevail with him to forſake thoſe ways, which lead to that place of torment where there is weeping and wailing, and gnaſhing of teeth for evermore.
FINIS.
End of the text · Nehemiah Coxe, A Confutation of the Heresies and Errors of Thomas Collier (1677)