A Glimpse of Eternity, Chapter 3
CHAP. III. Of Scripture-Proofs of Eternal Happineſs, Conſiſting in Sight, Love, Joy, Praiſe; with created Acceſſories: and Eternal Miſery, Expreſſed by Wrath, Worm, Fire, Priſon, Darkneſs, Burning, Torment.
HAving endeavoured to demonſtrate the point from Arguments, I proceed to prove it from Scripture; though it be unuſual in the method of Preaching, to bring Arguments before Scripture-proofs; yet it is frequent in Argumentation, to reſerve the ſtrongeſt Proof till laſt. Ruffinus reporteth, that at the Council of Nice, a Godly man of no great learning, was the means of Converting a learned Philoſopher, whom the Biſhops with all their Arguments could not perſwade; the perſon brake forth into this ſpeech: Againſt words I oppoſed words, and what was ſpoken, I overthrew by the art of ſpeaking; but when inſtead of words, power came out of the mouth of the ſpeaker, words could no longer withſtand truth, nor man oppoſe the power of God: Poſſibly what is ſpoken by way of Argument, may not be ſo convincing to ſome, who will ſeek to elude the ſtrength of one Argument by another, whereas proofs from plain places of Scripture ſilence all cavils and exceptions; that therefore I have reſerved for the laſt proof. There is a twofold Eternity, one of Happineſs, the other of Miſery; the Scripture is abundant in the proof of both: I begin with the Happineſs of Heaven. The Schoolmen diſtinguiſh of a two-fold happineſs; one they call the eſſential happineſs, which they make to conſiſt in the enjoyment of God; the other accidental, conſiſting in the enjoyment of thoſe glorious things, which God, together with himſelf, giveth unto his people. Others ſay to the ſame purpoſe, that there is an uncreated reward, which is God himſelf, I am thy exceeding great reward (a)Gen. 15.1.; and a created reward, conſiſting in thoſe good things which God hath created to make his people happy; both theſe the Scripture deſcribeth to be Eternal.
1. The great Happineſs in Heaven conſiſts in the enjoyment of God: God is the happineſs of the Saints in Heaven, not only Efficiently, as he is the author of it: nor only finally, as he is the end of it: but objectively, as being the object of this bleſſedneſs: he is both the Giver and the Gift: the Rewarder, and the Reward: the Crowner, and the Crown: it is God who both beſtoweth the happineſs, and is himſelf the happineſs of the Saints, Whom have I in Heaven but thee (b)Pſal. 73.25.? God ſhall be all in all (c)1 Cor. 15.28.: as this will hold in ſome other particulars, ſo in this; and as their great happineſs conſiſts in this, that they have God for their Reward and Portion; ſo this is ſaid to be eternal, Thou art the ſtrength of my heart, and my Portion for ever (d)Pſal. 73.26.. But this will further appear, if we conſider what ways, or in what manner God may be ſaid to be enjoyed by the Saints: all generally agree, that the great happineſs conſiſts in the enjoyment of God; but there is a great diſpute amongſt the Schoolmen, about the way, namely what act, or operation of the Soul it is, by which God is more chiefly enjoyed. The Thomiſts contend for the underſtanding, affirming that it chiefly conſiſts in the ſight, and knowledge of God: The Scotiſts would have it conſiſt in the love of God; a third ſort, place it in that delight and complacency the Soul takes in God: But after we have ſcanned all the Arguments brought by each party, it will be hard to determine, to which of theſe it is more chiefly to be referred; it is not to be doubted, but it conſiſts in all theſe; and though any one of theſe ſingly, much more all joyntly, make for the greatneſs of this happineſs; yet that which is the Crown, and Zenith of this happineſs, is, becauſe it is eternal; as appeareth from Scripture, in the fore-named Particulars.
[1.] Much of Heavens happineſs conſiſts in the ſight of God; which is therefore termed the Beatifical Viſion, Bleſſed are the pure in heart, for they ſhall ſee God (e)Mat. 5.8.: When he ſhall appear we ſhall be like him, for we ſhall ſee him as he is (f)1 Joh. 3.2.. It is diſputed whether we ſhall ſee God in his eſſence, or only ſome beamings forth of him; if in his eſſence, whether the Divine eſſence ſhall be immediately repreſented to our ſight, or whether there be a light of Glory, ſtrengthning and enabling the ſight to behold him; if ſo, whether that be an uncreated light; to wit, that infinite ſplendour and brightneſs ſtreaming from God himſelf; of which the Pſalmiſt ſpeaketh, in thy light we ſhall ſee light (g)Pſal. 36.9., or whether it be a created light; created by God to this purpoſe; whether this ſight be only mental, as moſt determine; or whether the bodily eye ſhall be ſo ſtrengthned and elevated, as to ſee God, as may be Problematically argued from two Texts; the one Text is, As for me, I ſhall behold thy face in righteouſneſs; I ſhall be ſatisfied when I awake with thy likeneſs (h)Pſal. 17. laſt.: where the Prophet ſeems to ſpeak of a further ſight he ſhould have of God, when he awaked at the Reſurrection; whereas that mental ſight, he ſhould have before his awaking. The other Text is, Now we ſee through a glaſs, darkly, then face to face; now we know in part, then ſhall we know as we are known (i)1 Cor. 13.12.: Either the latter clauſe muſt be only an exegeſis, an explanation of the former, which is not ſo likely; or elſe there muſt be ſome difference between ſeeing and knowing, which is the ſight of the mind; but theſe diſputes I wave, as not ſo pertinent to the preſent purpoſe; whatſoever ſight it be, it will be a bleſſed one, the chief reward of the bleſſed; and that which chiefly makes it ſo, is becauſe it is for ever, what our Saviour ſpeaketh of the Angels, that they always behold the face of his Father, (k)Mat. 18.10. foreign perpetuo Aethiop.at all times, and throughout all times, may be as truly ſpoken of the Saints, who in reſpect of immortality, are ſaid, to be equal to the Angels; (l)Luk… 20.36.as they ſhall always be with the Lord, (m)1 Theſ. 4.17.ſo they ſhall always ſee his face, and be everlaſtingly ſatisfied with his likeneſs.
[2.] From the ſight of God, I come to the love o… God, which followeth upon the other: our love o… things, is uſually proportionable to the knowledge we have of them; things not at all known, are not at a… loved, things but in part known, are but in part loved; here we know God but in part; we ſee parts of his ways, but how little a portion is heard of him [o]Job 26.14.! We do not ſee a thouſandth part of that beauty, nor taſte a thouſandth part of that ſweetneſs that is in him; and that is one reaſon why our love to him is ſo weak; wereas in Heaven, when we ſhall ſee God in all his beauty, when that Sun of Righteouſneſs ſhall appear in all his glory, diſplaying on every ſide the rayes of his Divine perfections, Oh what loves, what ardent and tenflamed affections, will the ſight of God produce in us? when we ſhall ſee him as he is, we ſhall love him as he is; when we ſhall ſee him face to face, we ſhall love him heart to heart; our love will be every way proportionable to our ſight, and knowledge; as we ſhall ſee him eternally, ſo we ſhall love him eternally: Nothing ſhall be able to ſeparate us from the love of God [p]Rom. 8.39., it is true both of Gods love to us, and ours to him, but the latter (ſay our Annotators) ſeemeth better to agree with the antecedents: Charity never faileth; Prophecies, and Tongues, and ſome kinds of Knowledge ceaſe, but Charity never [q]1 Cor. 13.8, 13.: and in this reſpect chiefly it is preferred to Faith and Hope, when Faith is turned into fruition, and Hope into poſſeſſion; Charity is in its greateſt luſtre.
[3.] Others place happineſs chiefly, in that joy and delight the Saints have in the enjoyment of God; and this followeth upon the former, as their love is proportionable to their knowledge, ſo their joy to their love; as their knowledge and love is full and perfect: ſo their joy ſo full, as that it cannot enter into them, but they enter into it, Enter thou into the joy of thy Lord [s]Mat. 25.21.: If in this life when they ſee him not, yet believing, they rejoyce with joy unſpeakable, and full of Glory [t]1 Pet. 1.8.; Oh what joys, what extaſies, what raviſhments of Spirit, muſt needs flow from that full and perfect ſight, and enjoyment of God, in Heaven? God will be as a deep Sea of bleſſedneſs, ſaith Nazianz. [u]foreign.a Sea that hath neither bank, nor bottom, the Saints as myſtical fiſhes, ſolacing themſelves in thoſe Cryſtal ſtreams; yea God will be as their great Shepherd, carrying them into his green paſtures, and leading them beſide the ſtill waters, and they like ſheep, feeding among the Lillies of his Divine Perfections: God as that great Maſter of the Feaſt, ſetting them at his own Table, and himſelf coming forth to ſerve them:[w]Luke 12.37. they as chearful gueſts, filling and ſatisfying themſelves with the fatneſs of his houſe: God as a great Load-ſtone, ſaith Salvian, perpetually drawing by the powerful attractives of his love and ſweetneſs; the Saints as the Iron clinging to him by an inſeparable love and union. All theſe reſemblances ſhew what unſpeakable joy and delight the Saints ſhall have in their enjoyment of God; but that which will make their joy moſt full, will be the eternity of it, therefore theſe two are joyned together, In thy preſence is fulneſs of joy, and at thy right hand are pleaſures for evermore [x]Pſal. 16. laſt.; this joy, theſe pleaſures will hold parallel with eternity; and laſt as long as God himſelf, Everlaſting joy ſhall be upon their heads, [y]Iſa. 35.Your heart ſhall rejoyce, and your joy no man taketh from you.[z]Joh. 16.22.
4. To theſe three ways of Injoying God, I ſhall add a fourth thing, praiſing God: which muſt neceſſarily reſult from all theſe: It being impoſſible, but they who ſee God in his infinite beauty, ſweetneſs, and other perfections muſt needs love him, and rejoyce in him, and break forth into his praiſes. It is a Tradition of ſome of the Jewiſh Rabbins, that when God had finiſhed the work of Creating the World he demanded of the Angels (then in glory with him) what they thought of that work? And one of them, after he had highly praiſed that goodly workmanſhip: yet deſired, that one thing might be added, to ſet a ſeal upon the reſt: Being demanded wha… that was? Anſwered: To have a powerful harmonious voice Created, which being mounted upon the Chariot of the Air, and carried upon the wings o… the Wind, might continually ſound forth the Praiſes of God, for that incomparable work: Could w… ſuppoſe their Fantaſie to be a Verity, it had been a motion not unbeſeeming an Angelical Spirit: and i… God might be thought ſo worthy of praiſe for the work of Creation, how much more for that grea… work of Glorification? And this is indeed the grea… work of thoſe heavenly Inhabitants: In that Templ… doth every man ſpeak of his honour, and in thi… conſiſts much of their happineſs: It would indeed be a bleſſed thing, but to hear the Hallelujahs, and Triumphant Songs of thoſe Heavenly inhabitants: If a man could but a while lay his ear to Heaven, and hear that raviſhing Muſick, which for its loud ſounding is compared to the voice of many waters, and the voice of thunder (a)Rev. 14.2.; and for its ſweetneſs and deliciouſneſs, in the ſame verſe, compared to the voice of Harpers, Harping with their Harps: I may apply that, Bleſſed is the People that know the joyful ſound they ſhall walk, Oh Lord, in the light of thy Countenance in thy name ſhall they rejoyce all the day (b)Pſal. 89.15, 16.. But Oh… how much more bleſſed to bear a part in thoſe Heavenly Songs and Benedictions: to ſtand continually before the Throne of God, ſinging Bleſſing and honour, and praiſe, to him that ſitteth on the Throne and to the Lamb: but that which chiefly maketh it ſo bleſſed and deſirable a thing, is, becauſe this bleſſing and praiſing God, is not only for a time, but for ever, and ever. Bleſſed are they that dwell in thy houſe they will be ſtill praiſing thee (c)Pſal. 84.4,; The Septuagint read it, they will praiſe thee for ever, and ever (d)foreign.; and ſo both the Arabick and Aethiopick Verſions.
Plato affirmeth, that upon every one of the Heavens, is placed a ſweet ſinging Syren, Carolling out a moſt pleaſant and harmonious Song; which being eight in number, according to their ſuppoſed number of the Heavens, do make an excellent ſong, conſiſting of eight parts. Macrobius ſaith that this Syrens ſong, is a Pſalm, compoſed in the praiſe of God; affirming that the word Syren ſignifieth a finger to God. Others affirm, that without any ſuch help of Syrens, the Heavens themſelves make a moſt ſweet harmony, by their proper motions. It was not only the opinon of Pythagoras, and ſome other Philoſophers, but of divers learned Chriſtians, as Bede, Beetius, but eſpecially, Anſelme: Some of them contend, that it is a thing unlikely, that ſuch a vaſt Fabrick ſhould be whirled about with ſo ſwift a motion, without noiſe; and if there be any noiſe, it muſt be rather like the ſound of ſweet muſick, than harſh and confuſed, like the creeking of a Cart: Might we ſuppoſe all this to be as they have conceited; this would laſt no longer than the Heavens themſelves, and the time is coming when theſe Heavens ſhall be no more (e)Job 14.12., but when the Heavens ſhall be diſſolved, and this ſuppoſed Harmony ceaſe, there will not be an end of the praiſes of the Saints; they will be ſtill praiſing God, even for ever, and ever; as God deſerveth an eternity of praiſes, ſo he hath given them an eternity to praiſe him in; And from one Sabbath to another, ſhall all fleſh come to worſhip before God (f)Iſa. 66.23., from eternity, to eternity, they ſhall be ſounding forth the praiſes of the great Creator.
Beſides, this eſſential happineſs conſiſting in the enjoyment of God, there is, (as they call it) an accidental happineſs: conſiſting in the enjoyment of thoſe glorious things created by God to make his people happy: of which the Apoſtle ſpeaketh:(i)1 Cor. 2.9. Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. Now whereas this is in Scripture ſet forth by ſeveral expreſſions and compariſons, you ſhall find, they have all the Epithet, or Addition of Eternal, or everlaſting; as If it be called a Kingdom, an(k)Mat. 5.3. Luke 12.32. Everlaſting Kingdom(l)2 Pet. 1.11., if a Crown, that Crown is ſaid to be incorruptible, not to fade away (m)2 Tim. 4.8. Jam. 1.12. 1 Cor. 9.25. 1 Pet. 5.4., If it be called Glory, it is an eternal Glory (n)Rom. 5.2. 1 Pet. 5.10., an eternal weight of glory; Is it called an Inheritance? it is an eternal Inheritance,(o)2 Cor. 4.17. Acts 20.32. Heb. 11.15. an Inheritance incorruptible, undefiled, that fadeth not away (p)1 Pet. 1.4. Rom. 1.16. 2 Tim. 2.10., Is it called Salvation? it is an eternal Salvation(q)Heb. 5.9., Is it ſometimes called life? it is elſewhere ſaid to be eternal (r)Mat. 18., If joy, it is an everlaſting Joy(s)Mat. 25.23. Ja. 35.10., If a Houſe, it is an Houſe eternal in the Heavens(t)John 14.2. 2 Cor. 5.1., If a Habitation, it is an everlaſting Habitation.(u)Deut. 26.15. Luke 16.9. But not to enlarge further, theſe, and whatſoever other expreſſions the Scripture maketh Uſe of, to ſet forth the Saints happineſs; have, if not in the ſame, yet in ſome other place, the Addition of Eternal.
2. Neither is the Scripture leſs copious in ſetting forth the eternity of the ſufferings in Hell; it would be too long to inſiſt upon thoſe ſeveral Texts which Eminently proclaim and ring the doleful knell of the everlaſting miſeries of damned Souls, only you may obſerve (in the ſeveral titles and expreſſions, by which they are ſet forth) this, that they are eternal, is ſtill annexed.
Sometimes the puniſhment of Hell, is called the Wrath to come [w]Luke 3.7. 1 Theſſ. 1.10., ſometimes, the Wrath of God [x]Eph. 5.5. Rev. 14.10., This is the ſad condition of thoſe Wretched creatures, they lie under the wrath of a juſtly incenſed God: but that which makes their Condition moſt ſad, is, becauſe this Wrath is an abiding Wrath [y]John. 3.36., compared to a ſtream of Brimſtone [z]Iſa. 30.33., It is a fearful thing (ſaith the Apoſtle) to fall into the hands of the living God [a]Heb. 10.31., it is indeed a fearful thing to fall into the hands of a juſt God, who can as well ceaſe to be God, as to be juſt; whoſe Juſtice obligeth him to revenge every ſin committed againſt him: A fearful thing to fall into the hands of an Almighty God, who is able to revenge the wrongs which are done him by daring mortals; but of all, it is moſt fearful to fall into the hands of the living God, as it is a great happineſs to Believers, that they have ſuch an High-Prieſt, who ever liveth to make interceſſion for them [b]Heb. 7.25., So this is the great miſery of wicked men, they fall into the hands of God, who for ever liveth to revenge himſelf upon them.
Sometimes it is called a Worm, which is nothing elſe but the ſtinging and corroding of Conſcience, which is one of the greateſt puniſhments in Hell; as every man here hath the chiefeſt hand in his own ſin, ſo he ſhall have hereafter in his own Puniſhment; though the Devil hath a hand in tempting men, and one man tempts another: yet every man is his own chief Tempter: Every man is tempted when he is drawn away of his own luſts and [c]James 1.14.enticed; though Satan tempted Ananias, yet Peter layeth the blame upon Ananias himſelf, Why hath Satan filled thy heart to lie to the Holy Ghoſt? (d)Acts 5.3.and as thus in the Temptation, ſo in the Puniſhment: though the Devil b… commiſſionated by God, to torment wicked men and probably one wicked man ſhall help to tormen… another, yet every man will be his own greateſt Tormentor, when he ſhall conſider on the one ſide, the puniſhment of loſs; what a great happineſs he hath for eve… loſt, when the underſtanding ſhall be enlarged, to apprehend the greatneſs of his loſs; when Conſcienc… ſhall be awakened to apply this loſs to himſelf; Thi… loſs is my loſs, I am the man that have ſeen Affliction when the thoughts that are now taken up about othe… things, ſhall be wholly intent upon this loſs; whe… he ſhall further conſider, upon what fair terms Salv… tion was offered; how much time he had to wor… out his Salvation; what variety of means, and help God afforded him: For what petty, inconſiderabl… things he loſt it; when beſides this puniſhment … loſs, he ſhall find by ſad experience, what before h… would not believe; what a dreadful place Hell is what a fearful thing it is, to fall into the hands of t… living God: When he ſhall further Conſider, ho… often he was warned, to flee from the wrath to come▪ what means and helps God afforded him, to eſcape the damnation of Hell; and that nothing could prevail… upon him: When he ſhall further Conſider, that he himſelf was the cauſe of his own ruine; that he lyeth down upon a bed of his own making; that he is fettered in cords of his own twiſting; that he walks but in the light of his own fire, and in the ſparks of his own kindling; when he ſhall add this to the former, that his condemnation was through his own choice: God ſet before him life, and death, and he choſe his own deluſions. Oh! the rendings, and tearings of Conſcience; which muſt needs reſult from theſe, and the like ſad reflections; which ſucceſſively preſſing upon the ſoul, like the impetuous waves of a raging Sea, one after another; muſt needs afford everlaſting matter for this Worm to feed on. Theſe conſiderations will be as the Wood, Conſcience as the Worm, thoſe as Fuel; this as the Flame; the one as Tow, the other as a Spark; they ſhall both burn together, and none ſhall quench them: For this is that which will make this worm moſt unſufferable; becauſe it is a never dying worm (e)Iſa 66.24. Mark. 9.44..
Sometimes it is called fire, a Furnace of Fire, a Lake of Fire(f)Iſa. 66.24. Mat. 13.42. Rev. 19.20., All which ſpeak it terrible; but that which makes it moſt terrible, is, becauſe it is an unquenſhable Fire(g)Mat. 3.12., an Everlaſting Fire[h]Mat. 25.41., Fire here muſt be fed with continual ſupplies of Fuel, or elſe it goeth out; but this by the breath of God, which like a ſtream of Brimſtone kindleth it [i]Iſa. 30.33., So that look how long God liveth, ſo long this fire burneth. Wicked men ſhall burn in an eternity of Fire, to, and [if poſſible] beyond an eternity of duration.
Sometimes it is called a Priſon [l]1 Pet. 3.19, and wicked men are ſaid to be bound hand and foot [m]Mat. 22.13.. We read of a Priſon amongſt the Perſians, which was deep, and wide, and dark, and only one hole at the top; into which the Priſoners let in, could no way get out: therefore was called by them Lethe, forgetfulneſs; Such, and far more grievous, is the Priſon of Hell, out of which there is no redemption: they are lying Hiſtories, which tell us, that Trajan was delivered out of Hell, by the Prayers of Gregory; and Falconella, by the Prayers of Teclaes: No, he that goeth this way, never turneth again; nor ever taketh hold of the paths of life: The Priſoners here are not Priſoners of hope, as we ſaid of the Jews, in their captivity in Babylon [n]Zech. 9.12., and may be ſaid of other Priſoners; but are Priſoners of deſperation: being once doomed to theſe Priſons of Fire they muſt continue for ever, Fettered under Chains o… darkneſs: lying there like a wild Bull in a Net: in vai… roaring, and begging for mercy, through the grate… of their eternal Dungeons: Agree with thine adverſar… quickly, whiles thou art in the way: leſt at any time, th… Adverſary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be caſt into Priſon: Ver… ly, I ſay unto thee, thou ſhalt by no means come out thence till thou haſt paid the uttermoſt farthing (o)Mat. 5.25, 26..
But that I may contrive a large Picture, in a ſmal… Ring: to uſe Philoes expreſſion, and contract the Images of great things into a little Glaſs:
Is it called Darkneſs? Do wicked men go from one darkneſs to another, from inward, to outward darkneſs? That Darkneſs is ſaid to be Eternal, For whom is reſerved the blackneſs of darkneſs for ever (p)Jud. 13.: Is it called Death? The wages of ſin, is death: it is a death tha… never dieth (q)Mors ſine morte.: Death ſhall feed on them, the Arabic… readeth it, ſhall be fed with them (r)Pſal. 49.14.: Death like a hungry Vulture, ſhall not ceaſe to feed on them to all Eternity.
Is it called burning? do wicked men go from Burning to Burning, from burning in Sin to burning in Hell? from burning in Flames of luſt, to burning in Flames of Torment? theſe burnings are for ever, wh… ſhall dwell with everlaſting burnings (ſ)Iſa. 33.14..
Laſtly, It is ſometimes called Torment, as it is ſaid of the rich man, that he was in torments, ſo as he cryeth out, I am tormented in this flame: that which makes theſe torments more tormenting, is, becauſe they are Eternal. They ſhall be tormented day and night, for ever and ever: and The ſmoak of their torment aſcendeth up, for ever and ever (u)Rev. 20.10. & 14.11..