A Prospect of Eternity, Chapter 14
CHAP. XIV.
Concl. 14 Mans eternall condition admits of no concluſion.
ETernity is a Sun that ſhall never Non beatitudo eſſet ſic ertum ſancti non haberent, ſe ibi ſemper futures. Aug. de civit. dei.ſet; a taper that ſhall never fall into the ſocket; a terme without a vacation, a race without an end. When men in eternity have ſpent as many millions of ages, as there are atomes in all the beames of the Sun, Sicut Sancti inceſſabile habent gaudium, ita injuſti indeſinentem poenam; dicuntur ergo ituri in ſupplicium aeternum (i. e.) nunquam finiendum. Theoph. in Mat.or drops in all the water of the world; they are as far from a cloſe, or an exit, as at the firſt moment of that ſtate and condition. The Veſtall fires are out; Methuſelahs age is ſpent; the Sun ſhall either be annihilated, or elſe transformed; but the eyes of eternity ſhall never be cloſed. Eternity is an Ocean that we ſhall be ever ſailing in, and never ſee land: Let us but Ignis infernalis qui ſemel accenſus eſt, nunquam extinguetur. Gerard.illuſtrate the never-ending duration of eternity in a familiar way, as a Divine of late, hath gone before us; Conſider, ſaith he, what is the length of eternity? How long ſhall God and his Saints reign? How long ſhall the Dan. 12. 2.damned burn in hell? For ever. How long is that? Imagine an hundred thouſand years: Alas! that is nothing in reſpect of eternity. Imagine ten hundred thouſand years, yea ſo many ages, yet that is nothing to eternity. Imagine a thouſand millions of years, and yet all this is nothing, no eſpying of a cloſe yet; imagine yet more, a thouſand, thouſand, thouſand, thouſand, thouſand, thouſand, thouſand, thouſand, thouſand millions of years, and yet no ſight of land. Imagine once more, ſo many millions of millions of years, as there are drops in the Sea, and thou are not come to the very beginning of eternity. Such for continuance is the eternity of the joy the bleſſed ſhall enter into, and the eternity of the torments the damned ſhall be ever wrackt with. Gulielmus Peraldus Biſhop Diaboli, & impiorum omnium credimus aeternae tormenta. Hiers in Iſa.of Lyons hath another manner of reckoning, meditating upon the innumerable number of years, throughout which the damned ſhall be tormented. If the damned, ſaith he, ſhould every day diſtill from their eyes but one ſmall tear, and thoſe teares ſhould be added together day after day, they would at length far exceed the drops of the Ocean; for they have their number and their meaſure, and it is with God to ſay, ſo many are the drops of the Ocean, and no more; but the tears of the damned, exceed all number and meaſure. Alas! alas! How ſeldome do our thoughts caſt anchor upon this ſerious meditation? how freely and willingly do we ſin, and gratifie the noyſome titillations, and temptations of corruption, and ſo make our ſelves guilty of eternall puniſhment; and in the mean time conſider not, how immenſe, infinite, and incomprehenſible a duration, eternity is. A word that is the fruitfull womb of bottomleſſe myſteries. Some likewiſe have endeavoured to explicate the infinite duration of eternity, by a vaſt mountain of ſand, others by the Ocean, and a third ſort by a ſchedule of parchment, which ſhould be ſo long, as to encircle the whole earth, and this full of figures. But all theſe are but cloudy explanations of eternity; who can conceive our endleſſe condition, to be a clocke which being once wound up, ſhall never goe down again? Indeed eternity is like a fountain, which Hic habent tam jucunda quam triſtia finem, eum que celerrimum, illic ſeculis extenduntur utra que immortalibus. Chryſoſt.is always overflowing, and yet loſeth nothing of its fulneſie, or is dried up, or overtaken with emptineſſe. Time is like a blziang Comet, which amazeth the world for a while with its light, but preſently fals down, and diſappears; but eternity is like a Aeternitas eſt una dies continua, occaſum non habens. Ger.fixed ſtar, which is not worn out with motion; but rangeth about the firmament in a glittering perpetuity. Indeed eternity is a day, whether pleaſant or gloomy, ſerene or ſtormy, the doome of the wicked, or the delight of the Saints, which ſhall never be entombed in the grave of a night: In it, the paſſage of millions of ages do not precipitate or haſten an end. Aſtronomers obſerve concerning the Sun, that the nearer it is ſetting, the more ſpeedy and ſwift its courſe is. But eternity admits not of either motion, ſpeedineſſe or ſetting. The poor mariner after vaſt circuits, and roving upon the wide Ocean; the Sea in all its cruelty, is at laſt ſo courteous to him, as to caſt his weather-beaten barke upon ſome coaſt or harbour; the unnaturall waves daſhing Aeternae Deus …ſſ… jabet deſcendere poenae, Ire ſub ardorem rabidae ſine fine gehennae. Tert. de jud. dom.it upon ſome ſhoare. But the reprobate after he is clapt under the hatches of eternall calamity; when he hath paſt through ſeas of Gods wrath, floods of Satans malice, ſtormes of torment, and tempeſts of miſery, and this for millions of ages; yet then he is as far from a ſhoare to refreſh him, a creek to ſhelter him, a night to hide him, or death (a miſerable remedy) to ſtrangle him, as at the firſt moment. How clearly and fully do the Scriptures depaint the everlaſtingneſſe of our future condition; when the Scriptures informe us, how long the leaſe of future glory ſhall be? with what pregnant phraſes do they explicate the thing intended? Sometimes Rom. 2. 7.the future bleſſedneſſe of the Saints is called Everlaſting life; ſometimes Joh. 3. 16. foreign. 1 Cor. 15. 53.a ſtate of immortality; and ſometimes heavens glory is entituled, everlaſting joy *Iſa. 35. 10. & 61. 7.; ſometimes an everlaſting Kingdome; and ſometimes an eternall weight of glory, 2 Cor. 4. 17. And ſometimes an eternall inheritance, Heb. 9. 15. So the Scriptures ſet out the 2 Pet. 1. 12.future condition of the Saints by an everlaſtingneſſe; their glory being unfading, and immarceſſible for ever; and their happineſſe being incapable and impoſſible to be overtaken, and ſmoothered with a night, concluſion or period.
And ſo the dolefull accent of the Scriptures rings the knell of everlaſting Mat 25. 21.miſery to the damned. Sometimes their future condition is called everlaſting fire; Mat. 25. 46.ſometimes everlaſting puniſhment, as if fire were too cold a torture, therefore puniſhment, intimating all kinds, methods, Mar. 9, 46. foreign.and ſizes of miſery. Sometimes their future execution is called a never dying worme; a worm which will never end its gnawing, as the Originall; Jud. v. 6.ſometimes it is called evelaſting 2 Theſſ. 1. 9.chaines; and laſtly ſometimes everlaſting Poſt hanc mortalem vitam, ſuper eſt alia, in qua totus homo, corpore & anima, vel in aeternum gaudebit, vel in aeternum cruciabitur. Chemn.deſtruction. Thus the Scriptures abrogate, and diſavow all end, or concluſion of mans future condition. In our greateſt proſpects our ſight is confined, and after the view of ſome few miles, we can ſee no farther, but there is a ſtop to our moſt acute quickſightedneſſe. But in eternity we may look forward, and forward, and after multiplied ages, we can yet ſee no end. Imagination it ſelf ſhall ſtill row on, and never ſee any land. Thoſe long lived Patriarchs, mentioned Geneſis the 5. chapter, after their long and tedious travels in this valley of teares, they at laſt fell down into their graves; and rottenneſſe and ſtench hath long ſince ſurpriſed them: But when death hath brought us within the arreſts and ſurpriſall of eternity; we ſhall then live more millions of ages then the Patriarchs did moments, and never finde the ſhrowd of a winding ſheet, or thruſt our ſelves into the darke cottage Qui ſemel illuc, ſc. in infernum ingreditur, ulterius egredi non permittitur; non exibis, donec perſolvas noviſſimum quadrantem; quia ſemper erit ſolvendo, dum poenas ſempiternas peccatorum luit peccator. Hier.of a grave. Eternity is incapable of wound, or mortality. The reprobate, when death hath eterniz'd his condition, may be ever praying to God to annihilate him, and wooing Satan to aſſaſinate him, may be ever ſtudying wayes and methods to diſpatch himſelf, and work his own death, and expiration; but he ſhall never finde a cord to ſtrangle his miſerable immortality. And this ſhall be the triumphancy of the Saints happineſſe; their throne ſhall Mat. 16. 26.never be transformed into a tomb. Ah! how ſhould this caſt the moſt contumacious, and ſtubborn ſinner into a palſie, and ſhaking fit; till God ſetled his trembling ſoul, with ſome token of a joyous eternity? Alas! for what a ſmall parcell of time, and inconſiderable a ſcantling of enjoyment; do moſt venture or loſe their neverending, but ſuddenly-ſurpriſing eternity.
But more particularly, to debate and ventilate this forementioned concluſion: Could eternity at laſt have an end, in reference to man, (not to make any mention, or to ſpeak of God or Angels) this end would be accompliſhed one of theſe two wayes, either by annihilation, or diſſolution.
By diſſolution: but this is immpoſſible in eternity.Scimus dei beneficio animam quoad ſubſtantiam ſuam eſſe immortalem. Chemn.
1. The ſoul cannot die of it ſelf, unleſſe it wither by the command of a ſuperiour power; but of it ſelf it cannot die; for in its own nature, it is immortall; its eſſence is eternall. One cals the ſoul foreign, and it is Eccleſ. 12. 7.a bud of eternity; the originall of the ſoul ſpeakes it's immortall; God ſtill Mat. 10. 28.breaths into men living ſouls, and our ſouls come from the father of lights; God lights up ſouls in men, they bubble 2 Cor. 5. 10.forth from the fountain of Spirits, Act. 23. 8.that ſpirituall eſſence. They are a Act. 7. 59.beam of the moſt glorious Sun. Our Mors ſaepe ſomno in Scripturis comparatur, Joh. 11. 11. 1 Theſſ. 4. 13. ſed ſciendum quod hic ſomnus homini mortuo attribuatur, non ratione animae quae eſt purus actus, ſed ratione corporis. Chemn.bodies were raiſed out of the duſt; but our ſouls are of a more noble deſcent and originall; the ſoul runs parallel to all eternity. There are ſtrong and pregnant probabilities of the ſouls immortality, to a naturall eye, to a Philoſophicall eye with common light. And
2. To evidence the ſouls unperiſhableneſſe; we may but take notice, how oftentimes in a languiſhing and conſumed body, you have a moſt vigorous, well-complexioned and flouriſhing ſoul. Sometimes the ſoul is ſo acute, that it even cuts the ſheath of the body in ſunder; the body is oft in the wane when the ſoul is in the full, all which ſpeakes the ſouls in mortality; ſo that naturally the ſoul cannot die. To this argument I might annex many more.
3. As the teſtimony of conſcience, foreign. Chryſ.which diſcernes between good and evill, and often rejoyceth in the one, and trembles at the other, even when there is no humane witneſſe, or fear of man to cauſe either. What is the reaſon that oftentimes when the ſinner hath committed ſome villanous act, and the Sun it ſelf hath not been conſcious to it, but it hath been perpretrated with admirable ſecreſie; yet then the ſinner Multa argumenta probant animae immortalitatem, 1. Dei cognitio, qua imbuitur, quia ad vitae ſontem non pervenit vigor evanidus. 2. Praeclaris dotibus, quibus pollet anima, divinum aliquid ei inſculptum eſſe clamitat, totidem eſſentiae immortalis teſtimonia, quot recta, juſta, & honeſta concipimus, quae ſenſus corporis latent, &c.is broken upon the wheel, and tortured upon the wrack of conſcience: doth not this clearly and pregnantly demonſtrate, that there is a future immortality, and the ſoul ſhall be dragged to a fearfull tribunall? why ſhould the ſoul tremble at a ſinfull, if ſecret commiſſion, could it be aſcertained of a ſafe impunity? And happily the ſin committed is a violation of Gods law, and not mans; or it may be ſo clancularly acted, that the eye of man may be never privy to it. This and many other arguments, bring in their atteſtation for the ſouls immortality, and that unfadingneſſe is eſſentiall to it. And therefore the aſſertion remaineth firme, that there can be no concluſion in eternity by diſſolution in reference to the ſoul, for that is immortall. And
2. Neither ſhall the body die, after the reſurrection; this the Scriptures clearly affirme. I ſhall only caſt my eye upon one pregnant and full place, 1 Cor. 15. 53. where the Apoſtle ſpeaking of the manner of the Reſurrection, ſaith, This corruptible must put on Memorandum eſt, quod Apoſt dicit demonſtrativè, Hoc corruptibile; hoc mortale, ſc. corpus, aperte ſic indicans, hoc & non aliud ſ…bſtantia corpus, quod nunc mortale geſtamus, immortale tandem reſurrecturum. Par.incorruption, and this mortall muſt put on immortality, ſpeaking of our bodies. Then ſhall the perſons of mankind be eternized in their ſubſiſtencies; nor ſhall death, or decay, eat or worme out their beings. But theſe ſhattered pieces of clay, our bodies, which here are but the ſinke of diſeaſes, and have a thouſand windowes in them for death to creep in, after the reſurrection ſhall fall aſunder no more; Gods decree ſhall infuſe into them an eſſentiall immortality. And if we conſider the bodies of mankind after the reſurrection, as related to the Saints or ſinners,
1. As the rich caſes of the ſoules Luk. 20. 36. foreign.of the glorified Saints; they cannot die. Let that clear text give in its verdict, Phil. 3. 21. Who ſhall change our vil body that it may be faſhioned like unto Criſtus transfigurabit corpus in aliam figuram, non eſſentialem, ſed accidentalem, ut ſc. ex corruptibili faciat corpus incorruptibile, ex paſſibili impaſſibile, ex terreſtri coeleſte, A Lap.his glorious body: obſerve here a rare change indeed, but no intimation of death; the bodies of the Saints, which here were the common ſubjects of pain, torment, and diſtemper, when paſt the reſurrection ſhall outvie the Sun in glory.
2. Nor can the bodies of the damned die after the reſurrection; thoſe deformed cages of more deformed ſoules ſhall never be bleſt with a diſſolution. Divine wrath ſhall make the bodies of the reprobates, lapides foreign, like thoſe ſtones, which naturaliſts ſpeak of, which do alwayes burn. They ſhall be buts for the arrowes of Gods diſpleaſure ever to be ſhot at: the ſmoak of the lake ſhall not ſmother them, nor the flames of hell conſume them: not the leaſt member ſhall be turned into cinders by everlaſting burnings. The torments of hell are Mat. 25. 46.often called fire; whether figurative or Mat. 3. 12.reall, we ſhall not diſcuſſe the queſtion, Mat. 25. 41.but this we may conclude, that the bodies of the damned are more proper fuell for fire then the ſouls, Iſa. 33. 14.and everlaſting burning will call for immortall bodies.
Nor ſhall eternity have an end by annihilation. After the paſſage of millions of ages in eternity, mans perſon ſhall not be annihilated; the glorious Saints ſhall not be by divine power reduced into an empty nothing, thoſe crowned perſonages ſhall not be folded up in a confuſed Chaos. Nor Poena infernalis eſt reſtis ex tribus c…ntexta funiculis, ex obſcuritate tenebrarum, acerbitate poenarum, & diuturnitate miſeriarum. Innoc.ſhall the tortured Hypocrites be reduced into their primitive and originall principles, or blow themſelves up into an aery conception; a meer chimera; for beſides the abſurdity of ſuch a fond im…gination, which hath no argument or reaſon to be founded or bottomed upon; for what ſhould cauſe the Lord to daſh in pieces his veſſels of honour, or melt them into their materia prima, their primitive vacuity? heaven cannot harbour any ſinfull provocation. Or what ſhould induce the Lord ſo Eph. 5. 5.far to draw out his pity to the damned, as to command their torments to diſpatch them, or cauſe their ſouls to evaporate? Hell is a Sodome which harbours no Lot in it, it is no place of pious inclination; among all the damneds cries, there is not one penitentiall groan. God may ſay to all the damned, what he ſaid concerning Sodome, and yet yeeld no relief to them; to wit, if there be ten righteous among them, he will ſave the whole body of them. So that I ſay, there is no rationall foundation can be conceived, that annihilation ſhould be found in eternity: but not only ſo, but if we peruſe the Scriptures, which are the eſtabliſhed rule of our faith; we ſhall not finde the leaſt footſteps, or prints give light to any ſuch imagination. In Eccleſ. 12. 7. the wiſeman The ſoul upon its ſeparation muſt return to receive ſentence and judgment; God ſent it into the body, and he may recall it, and judge it, for what it hath done in the body. Pemble.ſpeaks of the ſouls return to God, but makes no mention of the ſoules returning to nothing. Death indeed opens the window of the cage, for the ſoul to flie up to her Creatour, to receive a ſentence of abſolution, or execution. But
That there ſhould be a time when the perſons that are caſt upon eternity ſhall be buried in a totall abolition; or wither into a finall extinction; the Scriptures are wholly ſilent. Arg. 1 Moreover how would this clip the wings of a Saints zeal, in his pious purſuites after the honour of God. And how would this prompt the preſumptions of wicked men, in all ſinfull abomination; ſhould the Lord after the paſſage of ſome ſpaces of time, extinguiſh, and put out the beings of the glorious Saints, and calamitous ſinners? The ſinner would grow audacious upon this account, that his miſeries ſhall be but pro tempore, for a certaine time and duration.
Arg. 2 Nor would this be a ſupervacaneous argument, ſhould it be urged, that God in the very Originall copy of his intention in creating man, created him either to be his everlaſting Creaſti nos propter te, & irrequietum eſt cor noſtrum, donec veniamus ad te. Aug.favorite, to be partaker of thoſe honours, and beatitudes he ſhould ſhed upon him; or elſe to proclaime his juſtice in undergoing the torment, and woe of his eternall vengeance. It is inconſiſtent to the wiſdome of God to create man, to communicate himſelfe unto, and then annihilate him, to vote a deſigne and to croſſe it; God is an eternall being, and muſt be enjoyed by an eternall being, which of all the creation, is Men or Angels. Nor is this to be overpaſt in ſilence,
Arg. 3 That this is one obſervable and ſpecificall diſtinction, that God hath put between Man and other Creatures, Pſal. 49. 20.that when other creatures die, and evaporate into nothing, Man only ſurvives to all eternity. In Rev. 14. 13. the Spirit ſaith there, the Saints die, and their works follow them; what to do? unleſſe as a Jury to give in their verdict for the Saints, that he may be enthroned in everlaſting felicity. What need was there for the gracious actions and holy life of a Saint to follow him as a goodly train to Gods tribunall, if this glorious inhabitant in heaven ſhall be taken aſunder into its primitive nothing? That is a very pregnant place, Dan. 12. 3. And they that be wiſe ſhall ſhine as the brightneſſe of the firmament, and they that turn many to righteouſneſſe, as the stars for ever and ever: obſerve, for ever and ever.
Arg. 4 And I might put the queſtion without inpertinency;
What reaſon is there more for the annihilation of man, after the tranſiency of certain ages, then for the annihilation of Angels? the glorious Saints are as pure as the good Angels, ſhining in as much royall perfection: Luk. 20. 36. foreign.and the damned ſinners cannot embrue themſelves in more guilt, then evill Angels do. Now that the Angels ſhall be annihilated, in Scripture we find not the leaſt conjecturall probability. And for the cloſe of this Argument Jud. v. 6.we are now upon, let us but weigh that wiſh of Balaam, mentioned Num. 23. 10. O that I might die the death of the righteous, and that my latter end might be like his. Now I ſay, how vain, frivolous, and ridiculous would this wiſh be, ſhould the curtaines of eternity be drawn by an act of annihilation, could extinction ſtop the breath of eternity? and the vanity of this deſire will appear in three things.
There would be no profit in this requeſt; Annihilation will bury all joy, even the happineſſe of millions of ages; ſhould the glorified Saint be reſolved into nothing, all his glory he did enjoy would be annihilated with him, annihilation would be the grave of all his former bleſſedneſſe, and what profit can there be in the death of the righteous, if annihilation ſhall be the Sepulcher of that felicity, that death uſhers the Saint into?
There would be no wiſdome in this requeſt: For annihilation will ſmother all fears too. What need Balaam deſire to ſhelter himſelf in the diſſolution of the godly? Annihilation would ſtrangle all thoſe feares. Could an extinction befall eternity, the fires of hell would be but a ſharpe ſupper, as the Martyr ſaid in another caſe. And could we fall into the tombe of annihilation, trembling and fear would be buried with us.
This requeſt would be ridiculous. For Balaam ſeemeth in this petition, to put a large diſtinction between the departure of the Saints and the ſinner out of this world, death dealing with the hypocrite and the believer, as Pharaoh did with his Baker and his Butler, the one he reſtores, the other he executes. But now annihilation Gen. 40. 21, 22.puts no difference, but makes all even alike. Where was the difference between righteous Abel and bloudy Cain, famous Sion, and filthy Sodome, before the Creation; when all things were abortive in an empty nothing? Colours differ not in the darke, the moſt orient are not diſtinguiſhed from the moſt pedantique; and therefore ſome Philoſophers make light to be the ratio formalis, the ſpecificall difference of colour: And ſo all things are of the ſame value in the night of extinction, or annihilation.
But let me only ſubjoyne, at the foot of the argument, theſe two things.
It is inconſiſtent to the promiſe of Chriſt who hath ſigned all his promiſes Fiet in reſurrectione ut in ſingulis beatis reſurgentibus, mors abolebitur, & vita aeterna effloreſcet. Alap.which he hath made to his converts, and to believers, with the ſeal of everlaſtingneſſe, that there ſhould be any ſtop, or cloſe in eternity: if Chriſt promiſe his Saints life, it is everlaſting life, Joh. 3. 16. if an inheritance, it is an eternall inheritance, Hic eſt finis mortis, redemptionis, & mediationis Chriſti, totiuſ que novi teſtamenti, a Chriſto inſtituti, ut ſc. adipiſcamur aeternam haereditatem a Chriſto promiſſam. Id.Heb. 9. 15. Nay the Apoſtle amplifies this argument in a rare phraſe, 2 Tim. 1. 10. Who hath brought life, and immortality to light though the Goſpell, he hath brought foreign, life and incorruptibility to light, which as learned men obſerve, is an Hendyadys, for life and incorruption in the text, is no more then an incorruptible life. All the promiſes of Chriſt, they are bonds for eternity. They are not for a leaſe of happinneſſe, but they are for a free purchaſe, Eph. 1. 14. And by faith we are co-purchaſers with Jeſus Chriſt; co-heires ſaith the Apoſtle in another place, Rom. 8. 17. Chriſt hath bought glory not for us and our heires for ever, but for us and our ſouls for ever. The pretious, free, Haereditatem terrae Canaan acceperunt Patres ex pacto legali. Haere ditatem aeternam'ex morte Chriſti; eſt ergo hic alter effectus mortis Chriſti aeterna Patrum haereditas, per terram Canaan adumbrata. Par.ſacred, and ſuperlative promiſes of Chriſt, they ſhall be ever performing, they ſhall be making good for evermore. All the promiſes of God are pretious and great, not only from the things promiſed, but from the duration of what is promiſed; this enamels Gods promiſe of life to believers, that it ſhall be everlaſting.
And what I have ſaid of the promiſes of Chriſt, may alſo be averred of the threatnings of Chriſt. Promiſes and threatnings run parallel, they bear the ſame date, and they ſhall be of the ſame duration; the mercies and the menaces, the comminations and the conſolations of Chriſt ſhall be both lengthened out to all eternity. So that there cannot be any concluſion in eternity, for a ſtoppage or a cloſe, (whether by death or abolition) would benight the glory of Chriſts promiſes, and impeach the juſtice and righteouſneſſe of his threatnings.
It is inconſiſtent to the merits of Chriſt. His merits are an unſutable price for a temporary happineſſe, as they are unſutable for an ordinary, moderate poſſeſſion, (as before hath been demonſtrated) ſo likewiſe for a temporary. Indeed as the leaſt ſin of man deſerves eternall wrath; (for what can anſwer for the offence of an infinite God?) So the leaſt drop of Chriſts bloud deſerves eternall love. Shall Chriſt buy us only a leaſe paroll of happineſſe? And it may well be argued; that as no revenue or enjoyment can befall man, proportionable to the ſufferings of Chriſt: for what can be Act. 20. 28.given anſwerable to the bloud of Patet ſalutem electorum aeternam merito & beneficio Chriſti mediatoris Sanctis obtingere. Ger.him that was God himſelf? and what compariſon between an infinite merit, and a finite enjoyment? as all the enjoyments of man muſt be; he being a creature, and ſo finite; I ſpeak ratione ſubjecti, in reference to the ſubject. So therefore the tranſcendency of the poſſeſſion falling ſhort of Chriſts merit, eternity is caſt into the ſcale to make up weight. I ſay not, but ratione objecti, in regard of the object, viz. God that is poſſeſſed, and whoſe face the Saints ſee, and ſhall ſee for ever, the 1 Cor. 13. 12.poſſeſſion is infinite; but in reference Viſio dei eſt tota vita aeterna.to man, whoſe nature, and capacities, and poſſibility is finite, limited and Aug. de Sp. & An.circumſcribed, the inheritance cannot be but diſproportionable to the price, and therefore it muſt be that everlaſtingneſſe of duration muſt come in to make up the ſum. That which is the life of every enjoyment is perpetuity; grace is therefore the moſt conſiderable riches, becauſe inamiſſible. Thoſe revenues which are ſhort-lived, and are capable of a flight; they are but nominall, and titular advantages; the pictures and umbrages of enjoyment, the riches of the coffer; they are inconſiderable, not only becauſe they are inanimate, but becauſe they are winged. As the wiſeman ſaith, Prov. 23. 5.They have wings, and ſo are alwayes fledged, and ready to eſcape our embraces. Thoſe inheritances cannot be ſuperlative, which are fugitive, all fading, are but fancied riches; eternity is the life of glory it ſelf. There are two words beſt expreſſe the happineſſe of heaven, life, eternall; both Joh. 3. 16.which Chriſt hath bought for his. And faith in the bloud of a Saviour, crownes the believer with both; if duration (as certainly it doth) doth ſhed a gloſſe, and ſet the crown on the head of poſſeſſion; what below eternity can be Heb. 1. 3.the purchaſe of the death of him, who is the expreſſe image of God the father himſelf? The German Emperours have a cuſtome to be crowned with three Crownes, an Iron one at Millan, a Silver one at Aken, and a Golden one at Rome. And truly Chriſt ſhall crown all his glorified ones with three crowns; firſt with life, ſecondly with glory, and thirdly with eternity; a perpetuity of ſubſiſtence, their beings ſhall be ſupported: their life ſhall be ſuperlatively glorious, a gloriouſneſſe of enjoyment; and eternity of both. So that the merit of Chriſt chaſes away all fond conceptions of a cloſe in eternity.
And now there can be no concluſion in the eternity of the bleſſed.
Reaſ. 1 Could there be an end in their eternity, there would be more fear then joy in heaven, more fear of a future loſſe, then joy of a preſent poſſeſſion. What tremblings would it beget in the Saint in glory, leſt he ſhould fall out of Chriſts boſome? the thought of a departure would ſmother the Hallelujahs of heaven; nay, the very variety and ſweetneſſe of celeſtiall happineſſe, would make a farewell more intolerable. What damps would the word farewell create in glory? what wounds would it make? When Chriſt was to leave his diſciples, and re-inthrone himſelf in glory; how did the thoughts of his abſence fill the diſciples Joh. 16. 6.hearts with ſorrow? Their thoughts of the miſſe of that pretious communion which they enjoyed with Chriſt, what griefs did they produce? what tears did they ſpring? So that Chriſt was fain to quiet their lamentations with the promiſe of a ſubſtitute; no other then his own Spirit; the glorious, divine, conſolatory, holy Spirit of Chriſt. Now I ſay, If Chriſts departure from his diſciples, Joh. 14. 2.which was but to make their way to the Crown, did ſpring ſuch a fountain of ſorrow; how would this inarticulate and ſmother the joyes of heaven, could the Saints lo…e the ſight of Chriſt in glory, or be ſnatcht from his embraces? Death here is the more terrible, by how much the more ſweet our enjoyments have been it robs us of: Ah! who can compute that loſſe, which drawes the curtain between Chriſt and the glorified Saint? Peſſima poena, eſt poena damni.Divines ſay, that the worſt puniſhment which the damned undergoes, is the puniſhment of loſſe: In that they ſhall not hear the muſick, ſee the glory, enjoy the company, and be bleſt with the happineſſe of heaven; they ſhall not ſmell the perfumes of the bride-chamber: Mat. 25. 10.But how would this loſſe be amplified, had they ever felt how Objectum divinae ſcientiae, ſunt omnia quaecun que aliquam habent entitatem, aut quomodocun que veris entibus conveniunt.ſoft the embraces, how pleaſant the ſmiles of Chriſt are in heaven? In 1 Cor. 13. 12. the Apoſtle ſaith, In heaven we ſhall know as we are known; that is, not only perfectly, but everlaſtingly; for as the Schoolmen ſay, God knows all things from eternity to eternity by one individuall act: So then the impoſſibility of any diſtaſt or unpleaſantneſſe in glory, clearly removes all concluſion in the Saints eternity.
And could there be a concluſion of the Saints joy in glory; it would proceed from one of theſe three reaſons.
1. That ſome default of the Saints ſh…uld diſinherit them, and God in point of juſtice did ſhut up their eternity: (but that there can be any miſcarriage in glory, I have at large ſhewed it is impoſſible.) Or
2. There was a deficiency in the power of Chriſt to ſtretch out the beings, and lengthen out the joyes of Joh. 5. 19.the Saints to eternity; but this is equally blaſphemous and impoſſible. For by Chriſt all things were made, Col. 1. 17.and by the ſame power of h…s they are ſuſtained in their beings, and formes they were caſt in, in their creation; Omnia opera ad extra totam reſpiciunt Trinitatem.and to queſtion the omnipotency of Chriſt, is to rob him of his divinity; his omnipotence being an incommunicable property of the God-head. Now let him lay aſide the profeſſion of Chriſtianity, Heb. 1. 3.who ſhall with any doubtfulneſſe Opera ad extra ſunt indiviſa, ſeu omnibus perſonis communia. Wolleb.call in queſtion the deity of our bleſſed Redeemer. Or
3. There was a defect in the love of Chriſt, and ſo their happineſſe ſunk into a concluſion, and was over-taken with a period. But to ſhew the inconſiſtency of this, that there ſhould be any defect in the love of Chriſt to his glorified ones; let theſe three things be weighed in the ballance.
1. Let us but conſider how tender the compaſſions of Chriſt are to his people Iſa. 63. 9.here, how he commiſerates their afflictions, Heb. 4. 15.weighs their temptations, 1 Cor. 10. 13.orders and methodizeth his own diſpenſations Jſa. 40. 11.to them: that all his Rom. 5. 10.tranſactions with them may breath nothing but love, and mercy, and indulgence. Ab aeternofuit erga nos ita aeffectus Chriſti, ut nos ad aeternam ſalutem elegerit, in tempore crearit, & redemerit, ac perpetuo regat, & ſ…rvet non ſua, ſec noſtra cauſa. Zanch.How tender was Chriſt in leaving a Comforter when he muſt depart; making many promiſes to be on the file to ſupport and relieve his fainting mambers, when need ſhall be? how doth Chriſt never take the rod in his hand, ſtep behind the hangings, but when the offences and miſcarriages of his people neceſſitate him unto it? Now all theſe rarities are but branches from the ſame root of love. Ah! how tender, gratious, ſpirituall, pretious, ſuperlative, conſtant and beatificall is the love of the Lord Jeſus to his people in this life! And ſhall his love to his Saints in glory faint, or be eclipſed with a wane or decay; when now he hath his people in his own embraces? Can no miſcarriages, relapſes, and failings quench the flames, or ſtop the ebullitions of Chriſts love to his people here, and ſhall a languor or dampe ſurpriſe it, when they are purged from all ſpot and wrinckle, and ſhine in the immaculate Eph. 5. 27.beauty of purity and perfection?
2. Let us conſider, that in heaven Chriſt enjoyes the fruit of all his love; the birth of his death, the iſſue of his bloud, the reſult of his ſufferings, and the muſick of his groans, and that is, he ſees his own ſpouſe, his Saints enthroned in glory. The end of all his paſſions, and of all the Saints afflictions, the ſcourge he endured, and the rods they often lie under; was glory at the laſt. And now after the travell of his foul, and the tryall of theirs, they are arrived at heaven, ſhall the pulſe of his affection beat faintly, or his loves be ſurpriſed with decay? In heaven our marriage with Rev. 19. 7.the Lambe is conſummated when we are entred into the bride-chamber, and ſhall the wedding day, (for the felicities of glory, are but an eternall wedding day) ſlacken, or invalidate the tranſcendencies of Chriſts affection?
3. And then let us take notice how clearly the Scriptures paint out the eternity of his love to his people. I ſhall only compriſe one Scripture, Jer. 31. 3.within my conſideration, Joh. 13. 1. Quid ſibi vult illa particula, ſc. in finem dilexit eos: hoc eſt foreign, ſemper dilexit, & hoc ſignum magnae dilectionis ponit. Chr.Having loved his own, which were in the world, he loved them unto the end; obſerve there, unto the end, that is, for ever, as the Hebrew hath it, foreign for ever, which is the ſame, as the learned obſerve, with foreign eternally: to the end, which hath no end, to the end, (i. e.) to perfection. Now perfection ſuppoſes perpetuity; that cannot be perfect which is not everlaſting, glory it ſelfe is perfect, becauſe eternall. Chriſt loves his people to the end, that is, to the end of their capacities of enjoying his love, which is for ever; as long as they have beings Dilexit eos in ſinem, (i. e.) in tantum eos dilexit, ut eos dare voluerit, ſummum & maximū bonum quod dari poteſt homini, ſc. vitam & be atitudinem aeternam. Carthuſ.to be ſweetned with his love: and he loved his to the end, that is for ever, becauſe he loved them; he that is all love; the fountain, and ſpring of ſweet and divine affection, he loved them to the end, who knows not how to break off love from his people. Jeſus Chriſt is the everlaſting originall of love, and his love cannot ſuffer a diruption, or period, being planted in his breaſt. As Muſculus obſerves, Haec est vere divina, & germana dilectio, quae non flacceſcit ſed ad finem uſ que constans perſeverat, & talis amoris origo, radix & cauſa in Chriſto eſt. In a word, the love of Jeſus Chriſt when fixt upon, and centred in a believer, ſhall not be either allayed, or intermitted, but ſhall break forth into viſible, and reall expreſſions of it to all eternity.
And as there ſhall no period ſtop the proceſſe, or put an end to the eternity of the bleſſed; ſo neither ſhall there be a concluſion in the eternity of the damned, they ſhall hang in chaines for ever, and never go away, or die in their fiery chaines. Their miſeries ſhall never find a grave or be quenched in a long looked for expiration. Indeed their ſins ſoon fade and wither in their ſweetneſſe, but never ſhall die in their torment: the roſe of their ſin ſhall ſoon ſhed; but the worme of their ſin ſhall not ſo ſoon be ſtrangled, they ſhall not be ſo happy as Saul was to fall upon their 1 Sam. 31. 4.own ſword, but they ſhall cry out as the Roman Emperour in his torment, Jer. 8. 3.and Nero in his deſpair, for one to kill them, and none ſhall be found. It was an uſuall ſaying of a bloudy Cremabit ad dictos ardens ſemper gehenna & vivacibus flammis vorax poena, nec erit unde habere tormenta vel requiem aliquando poſſint, vel finem. Cyprianus.Emperour, that when any had laid violent hands on themſelves, to take away their own lives, whom he deſigned to torment; he uſually ſaid, They had eſcaped him; but there ſhall be no ſuch way found for the damned to eſcape the eternall vengeance of God. They ſhall have no inſtruments by them to diſpatch themſelves. Death, which is here the horrour of the wicked, and the very thoughts of which fils them with trembling, and ſeizeth on them with paleneſſe, and clammie ſweates, ſhall in hell be their courted advantage; and nothing ſhall be more pleaſant, and deſirable; but as ſinners ſtudied all wayes, and evaſions to eſcape the ſtroake of death here: ſo all their artifices and contrivances ſhall not find death in eternity. This ſhall be poyſon in their cup of trembling, they ſhall never ſee the bottome of it. The fit of their torment ſhall be intolerable; and yet they ſhall never give up the ghoſt in it. Pain ſhall wrack them, but not waſte them, ſhall corrode and afflict them, but not conſume them. The Saints that lie under the Rev. 6. 9, 10.altar, and cry, How long Lord, holy Servabuntur cum corporibus ſuis animae infinitis cruciatibus ad dolorem, & erit ſine fructu dolor poenae, inanis ploratio, & inefficax deprecatio. Cypr.and true? They ſhall be heard at laſt, and be clothed with white and glorious roabes; but the reprobates ſhall after millions of ages, cry, How long Lord, how long? pity our torments, ſlacken our miſery, compaſſionate thy flaming creatures; but all their moans ſhall be nothing availeable, but Gods wrath ſhall break out afreſh for evermore, the burnings, let ſinners remember are everlaſting, Iſa. 33. 14. Diſeaſes here in this life, and tortures they are but the harbingers of death; the ſtormings and violent aſſaults of thoſe pieces of clay we carry about us: And this is oftentimes ſome relief to the afflicted patient; that the more violent the diſtemper is; the more hopes he hath, that death will ſuddenly free him from the malice, and the violence of his diſeaſe. But in the miſery of the damned, their torments are but the ſupplies of death, ſhall but feed their executions; they ſhall ever be torn with the pangs of death; but never be buried in the ſilence of it. Ah! how ſhould this break the adamantine ſpirits of impenitent ſinners, never to find eaſe or end, hope or help, conſolation or concluſion? alwayes to be gaſping, by reaſon of extremity, and yet never give up or breath out the laſt gaſpe?
And it muſt be ſo,
Reaſ. 1 It is inconſiſtent with Gods juſtice, to ceaſe puniſhing, while ſinners ceaſe Ibi ſc. in coelo, nec eſt deformitas ſed omnium conformitas, ibi nec eſt iniquitas ſed una ſemper aequitas. A lard.ſinning; now in hell they ſhall ſinne eternally, curſe themſelves, cry out againſt Satan, blaſpheme God, belch out their reproaches againſt all the attributes of the moſt high. As it is part of the bleſſedneſſe in heaven, never to ſin, ſo it ſhall be part of the miſery of hell, ever to ſin; the fires of hell ſhall inflame their ulcerous hearts, not humble them, their ſin ſhall eternize their torment. What ſhould reſtrain or check the ranco…us ſpirits of the damned: the heart-ſubjugating ſpirit of the Lord, ſhall never viſit that ſtewes of ſin, nec incubare inferno, nor more upon the fires of hell. It is reported of the Apoſtate Julian, that helliſh enemy of the Goſpell; that being wounded, he takes his bloud, and in contempt throwes it up towards heaven, and cries, Viciſti Gal aee, thou Galilean haſt overcome. And this ſhall be the everlaſting practiſe of the damned to be throwing up diſhonours even into the face of God himſelf: ſo that their conſtant blaſphemy ſhall perpetuate their inſupportable extremity.
It is inconſonant to the truth of God, that any end ſhould befall miſerable eternity; for he hath ſpoken it, nor can he recall it, that the miſeries of the damned ſhall never be quenched. Mat. 25. 46.God hath enrold his decree of eternall doom to the wicked in his everlaſting Goſpell, Mat. 3. 12. and many other places; and his determinations are irreverſible; who can interline in Gods counſels; or blot out, or alter his everlaſting reſolutions? Not one title or iota Mat. 5. 18.of his wi… ſhall be obſolete or paſſe away. And there are two reaſons, why God hath ſet down his decree of eternall miſery to the damned.
1. For caution: the more dreadfull any decree of God is, the more cautionary; great fires are more avoidable then ſparks or ſmoothered flames; when all the Beacons flame together, we are more certain of, and ſo more prepared for the enemies approach. God records this ſad determination; not that men ſhould ſhipwracke themſelves upon it; but that they might avoid it: ſands are more dangerous, then rockes, becauſe leſſe viſible; God hath regiſtred this doom, that it might be a viſible caveat.
2. For vindication of Gods own juſtice; that ſinners might not think to cloud the name of God with diſhonours, and yet eſcape with a temporall execution; God hath decreed, they ſhall ſmart for their ſinnes for ever, they ſhall be alwayes reaping the miſerable fruits of their ſinfull folly; the whole will amount to thus much: Let ſinners by this conſideration be fired out of their ſecurity; let them ſtudy what it is to lie on the wrack for ten thouſand millions of ages; but what is is that to eternity? And let them ſpeedily prevent their eternall miſery, by a ſerious, reall, and temporall penitency.