Miscellaneous Discourses, Chapter 12
CHAP. XII.
The Apoſtles Inference from the precedent Doctrine.
I Come now to the Inference the Apoſtle makes from the precedent Doctrine▪ What manner of perſons ought we to be in all holy converſation and godlineſs? One word here needs a little explication, and that is holy; What is meant by a holy converſation.
Holineſs is an Equivocal Term. It is attributed either to God, or to the Creature. When it is attributed to God, it ſignifies either,
1. The unſpotted Purity of his Nature, and the conſtant and immutable rectitude of his Will. So it is taken 1 John 3.3. A… every man that hath this hope in him purifieth himſelf as he is pure: and 1 Pet. 1.15. As he which called you is holy, ſo be ye holy i… all manner of converſation: Becauſe it is written, be ye holy for I am holy. Pſal. 145.17▪ The Lord is righteous in all his ways, and holy in all his works.
2. His Sovereign Majeſty and Greatneſs, appearing in his tranſcendent Wiſdom and Power, in his Supreme and Abſolute Dominion over all things: in reſpect whereof, he is called the Holy One of Iſrael, and his Name is ſaid to be Holy: that is, to be invoked with the greateſt reverence. Holy and reverend is his name. Becauſe of this his Greatneſs and Excellency he is to be worſhipped and adored with the moſt ſubmiſſive humility and veneration, with a tranſcendent and incommunicable Worſhip and Devotion.
When Holineſs is attributed to Creatures, it ſignifies either an Inherent and Inward or a Relative or Outward, Holineſs.
1. Inherent or Inward Holineſs is a Conformity of Heart and Life to the Will of God: or as *Biſhop Wilkin's Ʋniverſ. Charact.others define it, An habitual frame of mind, whereby we are fitted for vertuous Actions, but more eſpecially for the Duties of Religion: Indeed Holineſs doth always include a reference to God.
2. Relative or Outward Holineſs reſults from a Separation and ſetting a part any thing from a prophane and common, and applying it to a Sacred or Religious uſe. For the Majeſty of God, who at firſt created, and continually ſuſtains and governs all things, being ſo great and inviolable, all perſons, things, and times, and places, and Ceremonies ſeparated and appropriated to his Service and Worſhip, are by all Nations eſteemed Sacred, and to have a Character of Holineſs imprinted on them.
By Holineſs in this place, is to be underſtood an inherent Holineſs, which is well defined by Dr. Outram, De Sacrif. l. 1. c. 1.A Conformity of heart and life to the Will of God. I ſhall not diſcourſe at large concerning a holy Converſation, nor inſtance particulars wherein it conſiſts. That would be to write a Body of Practical Divinity: I ſhall therefore at preſent ſuppoſe the Reader ſufficiently inſtructed in that. My buſineſs ſhall be to ſhew the ſtrength of the Apoſtles Inference.
It may be ſaid, How doth this Diſſolution concern us, who may perchance be dead and rotten a thouſand years before i… comes? What have we to do with it?
I anſwer, It concerns us, 1. Becauſe it poſſible it may happen in our times; it ma… ſurpriſe us before we are aware. The preciſe time thereof is uncertain. And it ſha… be ſudden and unexpected, coming as Thief in the night, as we have befo… ſhewn; therefore we ought always to … upon our guard, to have our loins girt ab… and our lights burning. This uſe the Sc… pture in many places makes of the unc… tainty of the time of Chriſts coming. Luke 12.40. Be ye therefore ready: for the Son of Man cometh at an hour when ye think not. Luke 21.34, 35. And take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeiting and drunkenneſs and cares of this life, and ſo that day come upon you unawares. For as a ſnare ſhall it come on all them that dwell on the whole Earth. Parallel whereto are Matth. 24.42. and Mark 13.33, 35. That it ſhall come is certain, when it ſhall come is uncertain, and it every day draws nearer and nearer, therefore it is not wiſdom to remove the evil day far from us: and as in reference to the day of death, it is an uſual and prudent advice, ſo to live every day, as if it were our laſt day; or at leaſt, as we would not be afraid to do ſhould it be ſo: becauſe we are ſure, that one day will be our laſt, and for ought we know the preſent may be it: ſo likewiſe is it rational counſel in reſpect of the End of the World, ſo to prepare our ſelves for it by a holy converſation, that we may get above the terror and dread which will otherwiſe attend the apprehenſion of the approach of …t: and that we may be provided againſt the worſt that may follow; and be ſecure come what can come.
Secondly, It concerns us, ſhould it be a thouſand years to come, Becauſe then is the general Reſurrection both of the juſt and unjuſt, Acts 24.15. and the general Judgment, When we muſt all appear before the dreadful tribunal of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5.10. which, Rom. 2.5. is called the revelation of the righteous judgment of God Who will render to every man according to his deeds, &c. Upon this account, I ſay, it concerns us much how we have our converſation here.
I.Firſt, As we hope to be acquitted at that day, and to enter into thoſe new Heavens, in which dwells righteouſneſs. Holineſs is a neceſſary condition and antecedent to happineſs. Neceſſary I ſay,
1. By Gods appointment, Heb. 12.14. Follow peace with all men, and holineſs, with out which no man ſhall ſee the Lord. Rom. 6.22. Have your fruit unto holineſs, and the end eternal life. Pſal. 50. ult. To him that ordereth his converſation aright, will I ſhew the ſalvation of God. Eternal life is the gif… of God. He is not obliged to beſtow i… upon any man. He may make what conditions he pleaſes for the obtaining of it. N… man hath any right to it; No man can lay any claim to it, but from this donation, and from the performance of theſe conditions. Rev. 22.14. Bleſſed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the City. For without are dogs and whoremongers and ſorcerers, &c. All the right they have depends upon Gods promiſe, which is conditionate, and accrues to them by the performance of the condition, which is the doing of his Commandments.
2. Neceſſary not only by Gods appointment, but in the very nature of the thing. Holineſs is the very quality and complexion of Heaven. No man without it is qualified to be a ſubject of that Kingdom: For thereinto nothing that is impure or unclean can enter. Revel. 21.27. And there ſhall in no wiſe enter into it [the new Jeruſalem] any thing that defileth, neither whatſoever worketh abomination. In this new Heaven dwelleth righteouſneſs, 2 Pet. 3.15. Therefore 1 John 3.3. Every man that hath this hope in him purifieth himſelf as he is pure. Heaven would naturally ſpue out and eject a wicked perſon, as one heterogeneous to it. Heaven and Hell are not more diſtant in place, than they are in nature. There is not more antipathy between fire and water, between light and darkneſs, between ſtreight and crooked, neither are they more incompatible, or do more naturally reſiſt and expel one another, than holineſs which is the quality of Heaven, and wickedneſs which is the diſpoſition and temper of Hell. Some do think Heaven to be rather a ſtate, than a place; and that he that is partaker of the Divine Nature hath Heaven within him: This is true, but this is not all. The whole notion of Heaven comprehends both a ſtate and a place. A man muſt be in a heavenly ſtate, before the local Heaven can receive him, or he brook it. Heaven without him would be no Heaven to the man who hath not Heaven within him. A wicked perſon could find no buſineſs or employment in Heaven; nothing to ſatisfie his corrupt and depraved affections, inclinations, and appetites. He would there meet with no ſuitable company; no perſons whoſe converſation he could take any delight and complacency in, but rather hate and abhor. For what fellowſhip hath righteouſneſs with unrighteouſneſs? or what communion hath light with darkneſs? 2 Cor. 6.14. Like naturally loves like, and unites with it, and doth refuſe, reſiſt, and hate that which is unlike it. For every thing is made to love it ſelf; and conſequently every thing that reſembles and comes near it, and is as it were a replication of it; and to hate the contrary. As therefore we would be glad to be Partakers of the bleſſedneſs of the local Heaven, ſo let us endeavour to get into our Minds and Spirits the qualities and conditions of Heaven; that ſo we may be fit Subjects for that Kingdom, fit companions for that Society. This is the time allotted us to purifie our ſelves from all filthineſs both of fleſh and ſpirit, and to perfect holineſs in the fear of God. There is no invention in the grave whither we are going, Eccleſ. 9.10. Ʋpon this moment depends eternity. As the tree falls ſo it lies; and as Death leaves, ſo will Judgment find us. Quando iſthinc exceſſum fuerit, nullus jam locus poenitentiae eſt. Hîc vita aut amittitur, aut tenetur: Hîc ſaluti aeternae cultu Dei & fructu fidei providetur. Cyprian. Serm. de Immortal. After we ſhall depart hence there remains no more place for repentance. Eternal life is here, either loſt or won. Here proviſion is made for everlaſting ſalvation by the worſhip of God, and fruit of faith. We muſt work while it is day, the night [of death] cometh wherein no man can work. John 9.4. And therefore the time our bodies ſhall reſt in the grave, ſhould it be a thouſand years, will little avail us: for if the ſoul be mean while awake, the certain and dreadful expectation of the Sentence of Condemnation to an eternal Hell at the Day of Judgment, will be little leſs afflictive than the Torments thereof themſelves. I might add by way of Digreſſion that Sin and Wickedneſs is naturally productive of. Hell in the Soul. A wicked Man carries Hell in his Breaſt. Sin neceſſarily infers Miſery: It is contrary to the nature of the Soul, and whatſoever is ſo muſt needs be grievous. Diverſion and Non-Attention to his Condition is the wicked Man's only Security: I have heard it often from a *Doctor Witchcot.great Divine in his Sermons, That there is but a Thoughts Diſtance between a wicked Man and Hell. For do but fix and bind his Thoughts to the Conſideration of his Life and Actions, and he will anticicipate Hell himſelf, he ſhall need no infernal Furies to laſh him, he will be his own Tormentor: ſuch a Man's Preſſures will be heavy enough, ſhould the Divine Nemeſis ſuperadd no more. The Reaſon of this I have given in a former Diſcourſe, and therefore ſhall now omit what elſe might have been added on this particular.
II.Secondly, It much concerns us, upon account of the future Judgment which ſhall be at the Diſſolution of the World, to have our Converſation in all Holineſs, as we deſire to avoid that Shame and Miſery which will then otherwiſe certainly befall us.
1. As we deſire to avoid that ſhame which will cover our Faces at that day. If here Shame and Diſgrace be more grievous and inſupportable than Death it ſelf, what will it be then, when the Soul ſhall be rendred more quick and apprehenſive and ſenſible of ſuch Impreſſions? There is nothing ſhameful but ſin, nothing elſe hath any natural Turpitude in it. Shame follows Sin as the Shadow doth the Body: He that will commit the one cannot avoid the other. Therefore ſuch wicked perſons as have not quite renounced Modeſty, and loſt all Senſe of Shame, eſpecially if guilty of ſecret Crimes, the Conſideration of a future. Judgment would be a powerful Curb to reſtrain them from Sin for the future: becauſe then God will produce and bring to light the hidden things of darkneſs, and diſcloſe and make manifeſt the counſels of all hearts: 1 Cor. 4.5. Then he will judge the ſecrets of men by Jeſus Chriſt. Rom. 2.16. Then will he bring every work into judgment, with every ſecret thing, Eccleſ. 12.14. For would they but conſider and ponder what Confuſion will overwhelm them when this ſhall be done in the face of the whole World, and before all that knew them, and they not able to make any denyal, or excuſe. This, I ſay, if any thing, would be a powerful Curb to withhold them from thoſe Enormities to which this ſhame is appendant. It may be thou madeſt a great Figure in the World for Piety and Religion, wouldſt ſeem to be ſome Body in the Eyes of Men, when thou wert falſe and unſound, didſt harbour and nouriſh ſome Viper in thy Boſom, Introrſum turpis, ſpecioſa pelle decorus: When thy ſecret Faults ſhall be expoſed before thy Neighbours, and Friends, and Children, And the ſhame of thy nakedneſs ſhall be made to appear, Revel, 3.18. How wilt thou then be confounded, and aſtoniſhed, and unable to lift up thy Head? What horrour will then ſeize thee, When thy confuſion ſhall be continually before thee, and the ſhame of thy face ſhall cover thee? Pſalm 44.15. It concerns thee therefore to look about thee in time, and ſearch thy Conſcience to the Bottom, to remove whatever grates, to caſt out whatever offends, tho never ſo cuſtomary, never ſo pleaſing to Fleſh and Blood: to apply thy ſelf to the Merits and Satisfaction of Chriſt Jeſus for the Expiation of what is paſt; and for the future to reſolve and endeavour the amendment of whatſoever hath heretofore been amiſs in thee; and to beg the aſſiſtance of the Divine Grace to ſtrengthen in thee every good purpoſe and reſolution of heart, and to enable thee to bring it to iſſue and effect. And for thy ſecurity, I think it good advice, to reſolve ſo to behave thy ſelf in thy retirements, ſo to live in the ſecret of thy Chamber and Cloſet, as though the doors were thrown open upon thee, and all the eyes of the World beheld thee; as though thou were't in the Arena of a publick Theatre expoſed to the view of Men and Angels. I remember the Ingenious Writer of Politick Diſcourſes Boccalini, doth often divert himſelf and his Reader with facetious Reflections upon the contrivance of a Window into the Breaſt; which, if I miſtake not, he fathers upon Lipſius. However he may deride it, I think it would be prudent counſel to give and take, for every Chriſtian. So to live and carry it in the ſecret of his heart, as if there were a Window into his Breaſt, that every one that paſſed by, might look in thereat, and ſee all the thoughts and imaginations that paſſed there, that found any en…ertainment or acceptance with him. For though indeed God ſearches the hearts and …eins, and underſtandeth our thoughts afar off, Pſal. 139.2. Yet ſuch is the hypocriſie of mankind, that they do for the moſt part more reverence the eyes of men, than of God: and will venture to do that in his preſence, which they would be aſhamed the eyes of man ſhould ſee them doing. You will ſay, Is it not better to be modeſt, than to be impudent? Is it not better to conceal, than to publiſh ones ſhame? Is it not better to reverence man, than neither God nor man? Doth not the Scripture condemn a Whores fore-head? Is it not a true Proverb, Paſt Shame, paſt Grace? Was it not good advice of a Cardinal (as I remember) Si non caſtè tamen cautè? He that hath devoured ſhame, what bridle is there left to reſtrain him from the worſt of evils? I anſwer, That it ſeems indeed to me, that publick ſins of the ſame nature, are more heinous than ſecret; and that impudence in ſinning, is an aggravation of the ſin. For open ſins dare God, and bid defiance to Heaven, and leave the ſinner unreclaimable, and are of more pernicious influence. I do not now ſpeak of the hypocriſie of feigning holineſs to ſerve our own ends, which is rightly eſteemed duplex iniquitas, but that of concealing and hiding vicious actions, to avoid the ſhame of men. And yet there is a great obliquity in this too. Becauſe even this is a ſlighting and undervaluing of God, a preferring of man before him, ſetting a greater price and eſteem upon the praiſe and commendation of men, than the praiſe and approbation of God. John 12.43. God ſees the ſecreteſt actions, yea, the moſt retired thoughts. They that believe this, and yet make bold to do in his preſence, what the fear of man's eye would reſtrain them from, it is clear that they reverence man more than God, a poor, frail, impotent Creature like themſelves▪ more than the moſt pure and ever bleſſed Creator. Nay, let the temptation to any ſin be never ſo ſtrong, and the natural inclination never ſo vehement, if the knowledge and conſcience of men be a motive and conſideration powerful enough to enable us to reſiſt and repel them, had we but as firm a belief of the preſence and inſpection of God, and as great a reverence and dread of him, Why ſhould not theſe have the ſame influence and effect upon us? Let us then avoid the hypocriſie of deſiring to be thought better than we are, by endeavouring to our utmoſt to be as good as we would be thought to be, and if poſſible, better. So ſhall we ſatisfie our ſelves that we ſeek the praiſe of God, more than the praiſe of men.
But to return from whence we digreſſed, though *Daniel 12.2.ſhame and everlaſting contempt ſhall at the general Reſurrection be the portion of them who perſiſt and die in their ſins; yet a ſerious and unfeigned Repentance, atteſted by a holy Converſation for the future, is an effectual means to deliver us from this ſhame, whatever our forepaſt ſins have been. For they ſhall not be produced againſt us, they ſhall not be objected to us at that day; they ſhall be buried in eternal ſilence and oblivion, and be as tho they had not been. And this Opinion I hold 1. More agreeable to the Scripture, which in this matter makes uſe of the Terms of hiding, and covering, and blotting out, Pſalm 32.1. Bleſſed is the man whoſe trangreſſion is forgiven, and whoſe ſin is covered. Eſay 43.25. I even I am he that blotteth out thy tranſgreſſions, and will not remember thy ſins. So Pſalm 51.9. Hide thy face from my ſins, and blot out all mine iniquities. Jerem. 48.34. I will forgive their iniquity, and remember their ſin no more. Ezek. 28.22. All his tranſgreſſions that he hath committed they ſhall not be mentioned unto him. Mich. 7.19. Thou wilt caſt all their ſins into the depths of the Sea. And as it is more conſonant to the Scripture, ſo is it 2. More grateful and conſolatory to the Penitents. For the mere mentioning and reciting of their ſins before ſuch an Aſſembly muſt needs refreſh their ſhame and ſorrow, and ſo diminiſh their happineſs and joy. To which I might add, that it is written that our▪ Saviour at the laſt judgment in pronouncing the Sentence ſhall enumerate the good works of the Godly to their praiſe; but not a word ſaid of producing their ſins. I ſay I hold this Opinion more probable upon theſe accounts, than theirs who affirm they ſhall then be publiſhed, for the magnifying and advancing, the declaring and illuſtrating the Mercy and Grace of God in pardoning ſo great and heinous Offences.
It concerns us much to live in all holy Converſation in this World, as we deſire to avoid that pain and miſery, which we ſhall otherwiſe moſt certainly be adjudged to at that day: that indignation and wrath, tribulation and anguiſh, which God ſhall render to them that do not obey the truth, but obey unrighteouſneſs: Rom. 2.8. That worm that dieth not, and that fire that is not quenched, Mark 9.44. and 46. and 48. that outer darkneſs, where is weeping and wailing and gnaſhing of teeth, Matth. 8.12. and 22.13. and 25.30. That furnace of fire, Matth. 13.42.50. That lake of fire and brimſtone, Revel. 20.10. or of fire burning with brimſtone, Revel. 19.20. Which places, tho they be not literally to be expounded, yet do they import at leaſt a very ſad and deplorable eſtate, a high degree of torment and anguiſh: and all this eternal and without intermiſſion night and day. Theſe ſhall go into everlaſting puniſhment, Mat. 25.46. The State of the Damned is ſuppoſed to be a ſtate of abſolute and complete Miſery, made up of the loſs of the greateſt good and a conſtant, freſh and lively apprehenſion of it; which Divines call Poena Damni. And 2. Exceſs of bodily pain and ſufferings, and ſad diſtreſs of trouble and mind occaſioned by all manner of frightful Apprehenſions, and vexatious Perturbations and Reflections, which they call Poena Senſus; and this without any intermiſſion or or hope of deliverance eternally. Jude 7. it is called the vengeance of eternal fire. Revel. 14.11. The ſmoke of their torment is ſaid to aſcend up for ever and ever. And Revel. 20.10. it is ſaid of the Beaſt and falſe Prophet, that they ſhall be tormented night and day for ever and ever. If this be ſo, is't not our greateſt Wiſdom to uſe our utmoſt diligence and endeavour to avoid ſo deplorable a condition, and to ſecure our ſelves an intereſt in a future eſtate of everlaſting Bliſs and Happineſs when this Life ſhall be ended?
But here the Epicureans and ſenſual perſons will be ready to object and argue, Here are pleaſures and delights in this World, which are very inviting and taking, and do highly gratifie my ſenſes and appetites. I hear likewiſe of future rewards and puniſhments for thoſe that deny or fulfil their carnal luſts and deſires. Theſe ſenſual pleaſures I ſee, and taſte, and feel, and am ſure of, the other I do but only hear of, and therefore they do not, they cannot ſo ſtrongly affect me: Were Heaven and the happineſs thereof ſet before my eyes, and did I ſee it as plainly and clearly as I do theſe things below, then indeed I ſhould not need many motives to provoke me to endeavour the obtaining of it. But alas, that is far above out of our ſight, the joys of Heaven are by the Apoſtle termed things not ſeen. Again, theſe outward and temporal enjoyments are preſent and eaſily obtainable; the other at a great diſtance, future, and beſides very hard to come by; …d I love my eaſe, ut eſt ingenium hominum à labore proclive ad libidinem. Should I deny my ſelf good in this life, and then perchance ceaſe to be, and ſo have no reward for my pains; nay, on the contrary expoſe my ſelf to the hazard of many afflictions and ſufferings, which are the portion of the godly in this life, how unneceſſarily ſhall I make my ſelf miſerable? Miſerable I ſay, becauſe by the Apoſtles own confeſſion Chriſtians, if in this life only they had hope, would be of all men the moſt miſerable, 1 Cor, 15.19. Had I not better make ſure of what is before me? Why have I theſe appetites within me, and ſuch objects about me, the one being ſo ſuitable to the other, is it not more natural and reaſonable to fulfil, than deny them? Surely it cannot be wiſdom to loſe a certain good for an uncertain hope; and for an ungrounded fear of Hell hereafter, to undergo a Purgatory here.
To this argumentation upon the falſe foundation of the uncertainty of a future eſtate of endleſs happineſs or miſery, accordingly as we have behaved our ſelves in this life, I anſwer,
That for the futurity of ſuch an eſtate, we have the beſt Authority in the World, to wit, the holy Scriptures and univerſal Tradition.
1. The Holy Scriptures, whoſe Authority to be more than humane, hath been by many ſo clearly and convincingly demonſtrated, that I ſhall take it for granted, and not waſte time to prove it. The Teſtimonies herein contained concerning eternal happineſs and miſery are ſo clear and full, that it ſeems to me impoſſible without manifeſt diſtortion to elude or evade the force of them. Some we have already recited, and might produce many more, Iſa. 33.14. Who among us ſhall dwell with the devouring fire? Who among us ſhall dwell with everlaſting burnings? Dan. 12.2. And many of them that ſleep in the duſt of the earth ſhall awake, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt. 2 Theſſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, &c. ſpeaking of them who know not God, and obey not the Goſpel of our Lord Jeſus Chriſt. Iſa. 66.24. For their worm ſhall not dye, neither ſhall their fire be quenched.
What more common Notion among the Grecians and Romans, than of Eliſium and Tartarus, the one to reward good men, the other to puniſh wicked? which, as appears by what we have quoted out of Lucretius, were eſteemed to be eternal ſtates.
The Origeniſts and others, that cannot be reconciled to the Catholick Doctrine of the eternity of the puniſhments of the Damned, make the word foreign, from which the Latin aevum is derived, to ſignifie ſometimes a determinate time, as might eaſily be proved by many examples, and ſo foreign or foreign, which we tranſlate for ever, ſignifies when applied to this matter, a long indeed, but yet a finite time; and foreign, which we render for ever and ever, may likewiſe ſignifie not an eternal duration, but a time to which ſome term may be ſet by God, though to us unknown. In the ſame ſenſe they accept the Adjective foreign for a long, but finite time. But I am of S. Auguſtine's opinion, that foreign doth in the New Teſtament ſignifie the ſame with aeternus in Latin, and is appropriated to things that have no end: and that foreign, for ever and ever, doth in like manner always denote eternal or endleſs duration. That the word foreign when applied to the ſtate of the Damned, doth ſignifie eternal, S. Auguſtine well demonſtrates from the Antitheſis in that place of Matth. 25.46. And theſe ſhall go away into everlaſting puniſhment, but the righteous into life eternal. Where it is in the ſame ſenſe attributed to that life which is the reward of the righteous, and that fire which is the puniſhment of the Damned; there being no reaſon to believe that the ſame word in the ſame Verſe, when applied to oppoſites, ſhould be taken in a different ſenſe. But by the conſent of all Chriſtians it is granted, that the life of the bleſſed ſhall be eternal, therefore ſo muſt the puniſhment of the Damned be too.
This acception of the word foreign for eternal or endleſs, when it refers to the ſtate of thoſe miſerable perſons, receives a further and ſtrong confirmation from the
Second Particular we propoſed, that is, Ʋniverſal Tradition: It being a received Opinion among the Heathen, which muſt needs deſcend down to them by Tradition from the Ancients, that eternal puniſhments awaited the wicked after Death. Of this the Epicurean Poet Lucretius is a ſufficient and unexceptionable Witneſs, for he living before our Saviours time, could not derive it from any other ſource. He makes the fear of theſe puniſhments to be the cauſe of all the miſeries of humane life, and the foundation of all Religion, Aeternas quoniam poenas in morte timendum. And becauſe it may be objected, that Aeternas may ſignifie only of long continuance, to put the matter out of all doubt, in another place he ſaith,
—Nam ſi nullum finem eſſe putarent,
Aerumnarum homines, nulla ratione valerent
Relligionibus atque minis obſiſtere vatum.
—But if it once appear
That after Death there's neither hope nor fear,
Then Men might freely triumph, then diſdain
The Poet's Tales, and ſcorn their fancy'd pain.
But now we muſt ſubmit, ſince pains we fear
Eternal after Death, we know not where.
And that this Opinion and Belief generally prevailed among the people before Epicurus his time, the ſame Lucretius teſtifies in the beginning of his firſt Book,
Humana ante oculos foedè cum vita jaceret
In terris oppreſſa gravi ſub Relligione, &c.
Primùm Graius homo, &c.
Long time men lay oppreſt with ſlaviſh fear,
Religion's Tyranny did domineer,
Which being plac'd in Heaven, look'd proudly down,
And frighted abject Spirits at her frown.
At laſt a Mighty one of Greece began
T'aſſert the Natural Liberty of Man,
By ſenſeleſs terrors and vain fancy led
To Slavery, ſtreight the conquer'd Fantoms fled.
for he makes (as we ſaw before) the fear of eternal pain and miſery, to be the foundation of all Religion.
1. Now becauſe theſe Objectors do repreſent Religion to themſelves and others as a melancholick and diſconſolate thing: and think and ſay, that thoſe that enter into this ſtate muſt bid adieu to all the pleaſures of ſence, and taſte no ſweetneſs in any worldly object. I ſhall endeavour to remove this prejudice. I ſay therefore, That our gracious God doth not envy us any real good that the Creatures can afford us, and therefore hath not denied us a moderate uſe and fruition of any of them. And ſeeing he hath annexed pleaſure to thoſe actions that are neceſſary for the ſupport of life, and continuation of kind, as a bait to invite us to the performance of them, it ſeems to me highly abſurd and contradictious to affirm, that he hath forbidden us to partake or taſte thoſe enjoyments which himſelf had appointed as effectual means for the ſecurity of thoſe great ends; and which are ſo neceſſary conſequents of thoſe actions, that we cannot but partake them. Where the Appetite is eager, God hath indulged, I might ſay commanded, a moderate and regular ſatisfaction. And we know, nay, the blindneſs of Atheiſm cannot deny, that the greateſt pleaſure reſults from a moderate and well circumſtantiated uſe of pleaſures. Voluptates commendat rarior uſus: Now a religious man enjoys all the pleaſures of theſe worldly and ſenſible goods, without any of the pain, which is annexed to the exceſſive and irregular uſe, or indeed abuſe of them: and beſides, his pleaſure is enhanſed, in that he beholds and receives them as bleſſings of God, and tokens of his favour and affection; and is without all fear of a future ſad reckoning for his participation of them. Howbeit a denial of our ſelves for Gods ſake and cauſe in any thing which we might otherwiſe lawfully enjoy, though it be not commanded, yet is accepted, and ſhall be rewarded by him.
Others there are who grant, That theſe words grammatically ſignifie as we contend, and that eternal puniſhments are indeed threatned to the wicked; but ſay they, theſe threatnings are intended only, as terriculamenta, or Bug-bears to Children, to terrifie and keep people in awe, and to preſerve the World in ſome tolerable condition of quietneſs. And Origen himſelf, though he be of opinion, that theſe threatnings ſignifie only temporary pains; yet he ſaith, that ſuch myſteries are to be ſealed up and concealed from the vulgar, leſt wicked men ſhould ruſh into ſin with all fury and licentiouſneſs, if this bridle were taken off, who by the opinion and fear of eternal and endleſs puniſhments can ſcarce be deterred and reſtrained from it.
To this I anſwer, 1. That it ſeems to me indecorous and unſuitable to the Perſon and Majeſty of God, to make uſe of ſuch ſorry and weak means to bring about his ends, as grave men can hardly condeſcend to. 2. I do not ſee how it can conſiſt with his Veracity, in plain terms, abſolutely to threaten and affirm what he never intends to do.
Indeed it is queſtionable, Whether it be allowable in man: it being at beſt but an officious Lye: for it is a ſpeaking what we do not think, and that with an intention to deceive.
Secondly, I proceed now to a ſecond Objection againſt the eternity of the pains and ſufferings of the Damned, and that is, it's inconſiſtency with the Juſtice of God. What proportion can there be between a tranſient and temporary act, and an eternal puniſhment? The moſt rigid Juſtice can exact no more than a talio, to ſuffer as I have done. foreign. if I have hurt, or grieved, or injured any man, to be puniſhed with the ſame, or an equivalent ſuffering: if I have taken any unreaſonable pleaſure, to compenſate it with an anſwerable pain. Indeed the enormities of my life cannot well deſerve ſo much, if it be conſidered, that I have been ſtrongly inſtigated and inclined, and as it were fatally driven upon all the evils which I have committed, by thoſe affections and appetites, which I made not for my ſelf, but found in my ſelf; and have been expoſed to ſtrong and almoſt inexpugnable temptations from without; beſet with ſnares, encompaſſed about with innumerable evils.
To this I anſwer Firſt, That every ſin, injury, or offence is aggravated and enhanſed by the dignity or merit of the perſon againſt whom it is committed. So Parricide is eſteemed a greater Crime than ordinary Murther, and by the Laws of all Nations avenged with a ſorer puniſhment. The like may be ſaid of laeſa Majeſtas or Treaſon. Now God is an infinite perſon, and Sin being an injury and affront to him, as being a violation of his Law, an infinite puniſhment muſt be due to it.
This anſwer Dr. Hammond in his Practical Catechiſm, lib. 5. ſect. 4. accounts a nicety and unſatisfactory, as alſo that other common anſwer, That if we ſhould live infinitely, we would ſi… infinitely; and therefore gives us another, which in his Diſcourſe of the Reaſonableneſs of Chriſtian Religion, he thus briefly ſumms up.
2. That the choice being referred to us to take of the two which we beſt like, eternal Death ſet before on the one hand, to make eternal life the more infinitely reaſonable for us to chuſe on the other hand, and the eternal Hell (whenſoever we fall into it) being perfectly our own Act, neither forced on us by any abſolute Decree of God, nor irreſiſtible temptation of the Devil or our own fleſh; but as truly our wiſh and choice and mad purchaſe, nay, much more truly and properly, than eternal Heaven is (when our obedience is firſt wrought by Gods grace, and yet after that ſo abundantly rewarded by the Doner) it is certain, if there be any thing irrational, it is in us unkind and perverſe creatures (ſo obſtinate to chuſe what God ſo paſſionately warns us to take heed of; ſo wilfully to dye, when God ſwears he wills not our death) and not in him, who hath done all that is imaginable to be done to reaſonable creatures (here in their way or courſe) to the reſcuing or ſaving of us.
But to this may be replied, If the thing it ſelf be unjuſt, how can our chuſing of it make it juſt? How can it be juſt to annex ſuch a penalty as eternal Hell to a ſhort and tranſient offence? Suppoſe a Prince ſhould make a Law, that whoſoever did not riſe up and bow himſelf before an old man, ſhould be put to Death with torments; and one of his Subjects knowingly ſhould tranſgreſs this Law upon ſome great temptation; would it not be accounted Cruelty in the Prince to execute this Law upon him? Laws may be unjuſt upon account of diſproportionate penalties. Neither doth our choice much help the matter, for that is but an effect of our error or folly, or, if you will, madneſs, which doth as little deſerve eternal death as the ſin committed doth.
If any man be diſſatisfied with the precedent anſwers, all that I have to add further, is, that before this ſentence adjudging to eternal death be pronounced againſt him, and executed upon him, there ſhall be ſuch a revelation made, as ſhall convince and ſatisfie him of the righteouſneſs thereof. And this the Apoſtle ſeems to intimate Rom. 2.5. when he calls the great day of Doom, the day of the Revelation of the righteous judgment of God. Then ſhall be made appear what now to our dimſighted reaſon is not penetrable; How the Juſtice of God can conſiſt with the eternal damnation of the wicked.
As for mans being as it were fatally determined to evil by the ſtrength of temptation, and the violence of unruly and headſtrong paſſions and appetites: I anſwer, That there are motives and conſiderations ſufficient to enable a man to reſiſt and repel, to conquer and overcome the moſt alluring and faſcinating temptations, the moſt urging and importunate appetites or affections; ſuch are certain ſhame and diſgrace, and that not long to come, eternal infamy and diſhonour; preſent death, ſtrong fear and dread of approaching death, or ſad and intolerable pains or calamities. Now the Divine threatnings are of the greateſt and moſt formidable evils and miſeries that Humane Nature is capable of ſuffering; and therefore were they but firmly believed and apprehended, they would be of force ſufficient to ſtir up in us ſuch ſtrong paſſions of fear and terror, as would eaſily chaſe away all temptations, and embitter all the baits of ſenſual pleaſure.
3. There remains yet a third Objection againſt an eternal Hell, and that is, that it is inconſiſtent with the Divine Goodneſs. For the Unbeliever will ſay, It's contrary to all the Notions and Ideas I have of God, to conceive him to be ſo angry and furious a Being. How can it ſtand with Infinite Goodneſs to make a Creature that he fore-knew would be eternally miſerable? We men account it a piece of goodneſs to pardon offences: And all puniſhments are intended either for the reformation and amendment of the Offender, or if he be unreclaimable to prevent the miſchief which he might otherwiſe do, or for an example to others to deter them from the like enormities: but I do not ſee for what ſuch end any man can be eternally tormented. So that of ſuch inflictions one may rationally demand, cui bono? What good comes of them? How then can they come from God, who by all mens confeſſion is infinitely Good?
To which I anſwer: Firſt, That God is juſt as well as good. You will ſay, what is Juſtice? It is an equal weighing of Actions, and rendring to every one his Right or Due. A ſetting ſtreight again what was perverted by the ſins and extravagancies of Men. Now that the breaking of order and equality in the world, this uſurping and encroaching upon others Rights is a great Evil and ought to be rectified, ſome may take an Argument from the ſtrong inclination and deſire to revenge Injuries, that is implanted in the nature of Man, and of all Creatures. You'll ſay, all deſire of revenge is abſolutely ſinful and unlawful. I anſwer, I am no patron of Revenge. I know the very Heathen by the light of nature condemned it.
—Infirmi eſt animi exiguíque voluptas
Ʋltio—
Revenge is the pleaſure of a weak and poor ſpirit. Yet let us hear what they have to ſay. 1. It is hard to affirm, that any innate appetite or deſire is in it ſelf ſimply and abſolutely, and in all Circumſtances whatſoever unlawful, for this ſeems to reflect upon the Author of Nature.
To which may be anſwered, that a well circumſtantiated deſire of revenge may not be in it ſelf unlawful, yet for the evil Conſequents of it, it may be, and is prohibited by a poſitive Law. 2. Divine perſons have prayed to God to avenge them, as David and the Prophets. And S. Paul himſelf, 2 Tim. 4.14. prays God to reward Alexander the Copperſmith according to his works. To which may be anſwered, that thoſe Expreſſions are rather Predictions of what ſhould befal their Enemies, than deſires that they might. Again, whereas it is ſaid▪ Revel. 6.9, 10. That the Souls of them under the altar that were ſlain for the word of God and the teſtimony which they held, cryed with a loud voice, ſaying, How long, O Lord holy and true, doſt thou not judge and avenge our Blood on them that dwell on the earth: Doctor Hammond ſaith, it ſignifies no more, than that their Blood cries to God for Vengeance, as Abel's is ſaid to do. The Nature of Forgiveneſs ſeems to imply the Lawfulneſs of ſome deſire of Revenge. For what is Forgiveneſs but a parting with, and a renouncing the Right I have to be avenged, and therefore before I forgive I do retain at leaſt ſome will to be revenged. And I am not obliged by our Saviour to forgive abſolutely, but upon condition of Repentance. Luke 17.3, 4. If thy brother ſin againſt thee rebuke him, and if he repent forgive him, &c. And in the Lord's Prayer one Petition is, Forgive us our treſpaſſes as we forgive them that treſpaſs againſt us. But God forgives not without Repentance. To which may be anſwered, That before Repentance, I may retain a will of puniſhing an Offender for his own Good and Reformation, but with no reſpect of avenging what is paſt. And if his Repentance prevents his puniſhment, then I am to forgive him, that is, ceaſe to deſire his puniſhment. But all allow Vengeance to be juſt in God, whoſe Actions are not to be ſcanned by our Meaſures.
2. If it be juſt with God to propoſe to us ſuch a choice as Heaven upon condition of our Obedience to his Law, or Hell in caſe of Diſobedience; as we ſee ſome wiſe Men make no ſcruple to grant; then it cannot be injuſtice in him to inflict the puniſhments of Hell upon them that make it their choice. Nay I cannot ſee how it can conſiſt with his Veracity not to do it; why then ſhould any Argument from his Goodneſs move us to diſtruſt his Veracity? To which I ſhall add, That the very being of Sin and Miſery in the World is as great an Argument againſt the Goodneſs of God, as the eternal puniſhment of it: Sith we muſt needs grant, that God Almighty Bleſſed for ever, could, if he had pleaſed, have prevented it. If any Man ſhall ſay, This was not poſſible without changing the very Nature of Man, and taking away the Liberty of his Will. To him I reply, How then can he confirm the Bleſſed, reſerving their Liberty? Or muſt we ſay with Origen, That they are in a mutable ſtate too and that Heaven will have an end as well as Hell? If any Man remain ſtill unſatisfied with what hath been ſaid, I muſt refer him for full ſatisfaction to the Revelation of the righteous Judgment of God at that great day, of which mention hath been already made.
I am as unwilling as any Man to limit the Mercies of God: but yet I muſt refer it to him, whether he will be more favourable than he hath threatened or no, whether he will remit ſomething of the Severity of his Comminations. I am alſo willing to reſtrain and confine the ſenſe of theſe words foreign, and foreign as far as the Context will permit. But let our Opinions and Hopes of the Mercies of God and a temporary Hell be what they will; a temporary Hell, I ſay, or rather a Purgatory inſtead of Hell: For the word Hell, according to the uſual acception of it, includes Eternity. I ſhall propoſe two things to be conſidered.
1. That Origen the firſt Broacher of this Opinion of the Determination of the Puniſhments of the Damned, doth acknowledge that the contrary Doctrine is very uſeful to reſtrain the common People from Sin: and that this is to be held as a great Secret, and ſtudiouſly concealed from them. Now if it be of ſuch eminent uſe to them, why may it not alſo be to the Learned and Noble; who, I fear me, may want ſuch a Bridle as well as they?
2. Since God hath threatned eternal puniſhments, whether he intends to execute them upon us or no, it is clear, I think, he would have them be believed by us, elſe they cannot have that end and effect he deſigned them to; and therefore it muſt be unbelief and preſumption in us to deny or diſtruſt them, tho upon ſuppoſition, that they are irreconcileable with his Goodneſs; with which yet perhaps they may accord well enough, tho we cannot at preſent diſcern it. All Divine Revelations are to be believed and accepted by us, as well Threatnings as Promiſes; and if we may diſtruſt the Veracity of God in them, I know not but we may as well do it in theſe: if we deny the Eternity of the Torments of Hell, I do not ſee but that we may upon as good grounds with Origen deny the Eternity of the Joys of Heaven.
Let not then the preſumption of a temporary Hell encourage thee to go on in ſin: for, I fear, ſuch a Perſuaſion may have an ill influence on the manners of Men. Eternity is the very ſting of Hell: take that out, and the Sinner will think it tractable enough. The very thought of an eternal Hell intervening (and it will often intrude it ſelf) ſtrikes a cold damp to his very Heart in the midſt of his Jollities, end will much qualifie and allay all his Pleaſures and Enjoyments. Rid him of this fear, and he will be apt to deſpiſe Hell and all its Torments, be they never ſo grievous or laſting. Take off this Bridle, and, as we hinted before, he will ruſh into Sin as a Horſe ruſheth into the battel. He will be ready thereupon thus to argue with himſelf, What need I take ſo much pains to ſtrive againſt Sin? What need I ſwim againſt the Stream, and reſiſt the Tide and Eddy of my Paſſions, my natural Appetites and Inclinations, and the Solicitations of Company? What need I maintain ſuch a conſtant Watch and Ward againſt my ſpiritual Enemies, the Devil, the World, and the Fleſh? If I fall into Hell at laſt, that is no eternal State, it laſteth but for a time, and will come to an end. I'll venture it: I hope I ſhall make a ſhift to rub through well enough. Let me ask thee, But how if thou ſhouldeſt find thy ſelf miſtaken? If the Event ftuſtrate thy Hopes, and fall out contrary to thy Expectation? What a ſad caſe wilt thou be in then? How will the unexpectedneſs thereof double thy Miſery? Improviſa graviùs feriunt. How wilt thou be ſtrucken as it were with a Thunderbolt, when the Almighty Judge ſhall fulminate againſt thee a dreadful indeed, but by thee formerly undreaded Sentence, adjudging thee to endleſs Puniſhments? How wilt thou damn thine own Credulity, who by a groundleſs Belief of a temporary Hell, haſt precipitated thy ſelf into an eternal, which otherwiſe thou mighteſt poſſibly have avoided?
Well, but ſuppoſe there be ſome ſhadow of hope of the determination of the puniſhments of the Damned: It is by all acknowledged to be a great piece of folly to leave matters of the higheſt moment, and which moſt nearly concern us, at uncertainties: and a point of Wiſdom, to ſecure the main chance, and to be provided againſt the worſt that can come. An eternal Heaven or ſtate of compleat happineſs is the main chance, and is not to come into any competition, or ſo much as to be put into the ballance againſt a few ſhort, tranſient, ſordid, loathed, and for the moſt part upon their own account repented pleaſures: To ſecure to our ſelves an intereſt in ſuch a ſtate is our greateſt wiſdom. And as for being provided againſt the worſt that may or can come. What can be worſe than an eternal Hell? which, there is I do not ſay a poſſibility, but the greateſt probability imaginable, that it will be our portion; if we perſiſt in impenitency, and dye in our ſins. But ſuppoſe the beſt ſhould happen that we can hope or conceive, that Hell ſhould laſt only foreign, for Ages of Ages, and at laſt determine: do we think this a ſmall matter? If we do, it is for want of conſideration and experience of acute pains. Should any of us be under the ſenſe and ſuffering of a raging Paroxyſm of the Stone, or Gout, or Collick, I doubt not but rather than endure it for ten thouſand years he would willingly part with all his expectation of a bleſſed eſtate after that term were expired, yea, and his being to boot. But what are any of theſe pains to the torments and perpeſſions of Hell? or the duration of ten thouſand years to thoſe Ages of Ages? If thou makeſt light of all this, and nothing can reſtrain thee from ſin, but the eternity of puniſhment, thou art bound to thank God, who hath uſed this only effectual means, threatning an eternal Hell. And it ill becomes thee to complain of his rigour and ſeverity, who wouldeſt have made ſo pernicious an uſe of his lenity and goodneſs. But thou who haſt entertained ſuch an Opinion, and abuſeſt it to encourage thy ſelf to go on in thy ſins, though others ſhould eſcape with a temporary puniſhment, ſurely thou haſt no reaſon to expect any milder doom, than to be ſentenced to an eternal.