Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XXXV.

Of the Resurrection of the Dead, and the State of the Wicked at the Last Day.

IN his last Chapter, M. Biddle strives to make his Friends a∣mends* 1.1 for all the wrong he had done them in those forego∣ing. Having attempted to overthrow their Faith, and to turne them aside from the simplicity of the Gospell; he now in∣formes them, that the worst that can happen to them, if they fol∣low his Counsell, is but to be annihilated, or utterly deprived of their being, Body and Soule, in the day of Judgement. For that everlasting Fire, those endlesse Torments, wherewith they have been so scared and terrified formerly, by the Catechismes and Preachings of men that left and forsook the Scripture, it is all but a Fable, invented to affright Fooles and Children. On this ac∣count he lets his followers know, that if rejecting the Eternall Son of God, and his righteousnesse, they may not go to Heaven, yet as to Hell, or an Everlasting abode in Torments, they may be secure; there is no such matter provided for them, nor any else. This is the main designe in this Chapter, whose Title is, Of the Resurrection of the Dead, and the Last Judgement, and what shall be the finall Condition of the Righteous and Wicked thereupon.

The first Questions lead only to Answers, that there shall* 1.2 be a Resurection of the dead in generall; that they shall be raised and judged by Christ, who hath received Authority from God to that purpose, that being the last great worke that he shall

accomplish by vertue of his Mediatory Kingdome committed to him. Some snares seeme to be laid in the way in his questions, being captiously proposed; but they have been formerly bro∣ken in pieces in the Chapters of the Deity of Christ, and his person; whither I remit the reader if he find himselfe entangled with them.

I shall only say by the way, that if M. B. may be expounded* 1.3 by his * 1.4 Masters, He will scarce be found to give so cleare an Assent to the Resurrection of the dead, as is here pretended; that is to a raysing againe of the same individuall body, for the substance, and all substantiall parts. This his Masters think not possible; and therefore reject it, though it be never so ex∣pressly affirmed in the Scripture. But M. Biddle is silent of this discovery made by his Masters, and so shall I be also.

That wherewith I am to deale he enters upon in this question. Shall not the wicked and Ʋnbelievers live for ever, though in torments, as well as the Godly and faithfull? or is eternall life peculiar to the Faith∣full? Ans. Joh. 3. 36.

The Assertion herein couched is, that the * wicked shall not live* 1.5 for ever in torments: and the proof of it is, because eternal life is promised only to the faithfull: yea, he that hath not the Son shall never see life, but the wrath of God abideth on him, Joh. 3. 36. As to the Assertion it selfe we shall attend further unto it in∣stantly.

When * 1.6 Socinus first broached this Abomination, he did it with

the greatest cunning and slight that possibly he could use; la∣bouring to insinuate it insensibly into the minds of men; know∣ing full well how full of scandall the very naming of it would prove: but the mans successe was in most things beyond his own imagination.

For the proof insinuated; Life, & Eternall Life in the Gospell, as* 1.7 they are mentioned as the end, & Reward of our Obedieoce, are not taken meerly Physically, nor do expresse only the abode, duration, & continuance of our being, but our continuance in a state & condition of blessednesse and Glory. This is so evident, that there is no one place, where Life to come, or eternall life are spoken of simply in the whole new Testament, but as they are a Reward, and a blessed Condition to be obtained by Jesus Christ. In this sence we con∣fesse the wicked and impenitent shall never see Life, nor obtaine Eternall Life, that is, they shall never come to a fruition of God to Eter∣nity; but that therefore they shall not have a Life or Being, though in torments, is a wild inference. I desire to know of M. B. whether the evill Angels shall be consumed or no, and have an utter end? If he say they shall, he gives us one new notion more: If not, I aske him whether they shall have Eter∣nall Life or no? If he sayes they shall not enjoy eternall Life in the sence mentioned in the Scripture; I shall desire him to consider, that men also may have their being preserved and yet not be partakers of Eternall Life in that sence wherein it it pro∣mised.

The proof insisted on by M. Biddle sayes, that the wrath of God* 1.8 abides upon unbelievers, even then when they doe not see life; now if they abide not, how can the wrath of God abide on them? doth God execute his wrath upon that which is not? If they abide under wrath, they do abide. Under wrath doth not diminish from their abiding, but describes its condi∣tion.

Death and Life in Scripture, ever since the giving of the first* 1.9 Law, and the mention made of them therein, as they expresse the condition of man in way of Reward or punishment, are not opposed naturally, but morally; not in respect of their being (if I may so say) and Relation, as one is the privation of the other in the way of nature, but in respect of the state and condition which is exprest by the one & the other, viz. of Blessednesse, or misery. So

that as there is an eternall Life, which is as it were a second life, a Life of glory following a life of Grace; so there is an eternall death, which is the second death, a death of misery following a death of sinne.

The death that is threatned and which is opposed to life,* 1.10 and Eternall Life, doth not any where denote annihilation, but only a deprivation and comming short of that blessednesse which is promised with Life, attended with all the evills which come under that name, and are in the first commination; Those who are dead in trespasses and sinnes are not nothing, though they have no life of grace But M. Biddle proceeds, and sayth,

Though this passage which you have quoted seeme clearely to prove that* 1.11 eternall life agreeth to no other men but the Faithfull, yet since the contrary opinion is generally held among Christians, I would faine know of you whe∣ther you have any other places that affirme that the wicked dye directly, and that a second death; are destroyed and punished with everlasting destru∣ction, are corrupted, burnt up, devoured, slaine, passe away, and perish?

Ans. Rom. 6. 23. Rom. 8. 13. Revel. 21. 6, 8. Revel. 2. 10, 11. 1 Thess. 5. 3. 2 Pet. 3. 7. 2 Thess. 1. 7, 8, 9. Gal. 6. 8 2 Pet. 2. 12. 1 Cor. 3. 17. Heb. 10. 39. Mat. 3. 12. Heb. 10. 26, 27. Luk. 19. 27 1 Joh. 2. 17. 2 Cor. 2. 15, 16.

How well M. B. hath proved his intention by the place of* 1.12 Scripture before mentioned, hath been in part discovered, and will in our processe yet farther appeare. The Ambiguity of the word life and Eternall Life (which yet is not ambiguous in the Scripture, being constantly used in one sence and significa∣tion, as to the purpose in hand) is all the pretence he hath for his Assertion; besides that, his proofe that unbelievers doe not abide, lyes in this, that the wrath of God abides on them.

2. This is common with this Gentleman and his Masters;* 1.13 Christians generally think otherwise, but we say thus; so slight do they make of the common Faith which was once delivered to the Saints. But he may be pleased to take notice, that not on∣ly Christians think so, but assuredly believe that it shall be so, having the expresse word of God to bottome that their faith upon. * 1.14 And not only Christians believe it, but mankind ge∣nerally in all ages consented to it; as might abundantly be evinced,

3. But let the expressions wherewith M. B. endeavours to* 1.15 make good this his monstrous assertion of the Annihilation of the wicked and Unbelievers at the last day, be particu∣larly considered, that the strength of his conclusion, or rather the weaknesse of i••, may be discovered.

The first is that they are said to dye, and that the second death Rom. 6. 23. Rom. 8. 13. Revel 21. 18. Revel. 2. 10, 11. but how now will M B prove, that by dying is meant the Annihilation of body and Soule? There is mention, of a naturall death in Scrip∣ture, which though it be a dissolution of nature, as to its essenti∣all parts of body and soule, yet it is an Annihilation of neither; For the soule abides, and M. B. professes to believe, that the body shall rise againe. There is a Spirituall death in sinne also mentioned, which is not a destruction of the dead Persons be∣ing, but a morall condition wherein he is. And why must the last death be the Annihilation pretended? As to a comming short of that which is the proper life of the soule in the enjoy∣ment of God, which is called life absolutely, and eternall life, it is a death; And as to any comfortable attendencies of a being conti∣nued, it is a death. That it is a totall deprivation of being, seeing those under it are to Eternity to abide under torments, (as shall be shew∣ed) there is no colour.

2. It is called destruction, and perdition, and everlasting de∣struction,* 1.16 1 Thes. 5. 3. 2 Pet. 3. 7. 2 Thes. 1. 7, 8, 9. True, it is a destruction as to the utter casting men off from all and every thing wherein they had any hope or dependance; a casting them eternally off from the happines of Rationall Creatures, & the end which they ought to have aymed at. That is, they shall be destroyed in a morall not a naturall sence; to be cast for ever under the wrath of God, I think, is destruction: and there∣fore it is called everlasting destruction, because of the punish∣ment which in that destruction abideth on them. To this are re∣duced the following expressions of utterly perishing, and the like, Gal. 6. 8. 2 Pet 2. 12. 1 Cor. 3. 17. 2 Pet. 3. 16.

3. Burning up the chaffe with unquenchable fire, is mentioned* 1.17 Mat. 3. 12. but if this burning of the chaffe do consume it, pray what need it be done with fire that cannot be quenched? When it hath done its worke, it will surely be put out. The expression is metaphoricall, and the allusion is not in the consumption of chaffe

in the fire, but in the casting it into the fire; or the setting fire un∣to it. So the fiery indignation is said to devoure the adversaries, not that they shall no more be, but that they shall never see happinesse any more; All these expressions being metaphoricall, & used to set out the greatnesse of the wrath and Indignation of God against im∣penitent sinners, under which they shall lye for ever. The resi∣due of the expressions collected are of the same importance. Christs punishment of Unbelievers at the last day, is compa∣red to a King saying, bring hither mine Enemies, and slay them before me, Luk. 19. 27. because as a naturall death is the utmost punishment, that men are able to inflict, which cuts men off from hopes and enjoyments, as to their natural condition, so Christ will lay on them the utmost of his Wrath, cutting them off from all hopes and enjoyments as to their spirituall and morall condition. It is said the fashion of this world passeth away 1 Joh 2. 17. because it can give no abiding continuing refreshment to any of the Sonne•• of men; when he that doth the will of God hath an everlasting continuance in a good condition, notwithstan∣ding the intervening of all troubles, which are in this life. But that wicked men have not their being continued to eternity, no∣thing is here expressed.

A very few words will put an issue to this controversy, if our* 1.18 blessed Saviour may be accepted for an Umpire; saith he, Mat. 25 46. And these shall go away into everlasting punishment, but the righteous into life eternall: certainely he that shall be everlastingly punished, shall be everlastingly. His punishment shall not con∣tinue, when he is not. He that hath an end, cannot be ever∣lastingly punished. Againe, saith our Saviour, in Hell the fire shall never be quenched; Where the worme dyeth not, and the fire is not quenched Mat. 9. 43, 44. which he repeats againe v. 46. and that M. B. may not cause any to hope the contrary, againe v. 48. This addes to the former miracle, that men should be punished and yet not be; that they shall be punished by the stings of a worme to torment them when they are not, and the burning of a fire, when their whole Essence is consumed. So also Isa. 66. 24. their torments shall be endlesse, and the meanes of their torments continued for ever: but for themselves (it seemes) they shall have an end, as to their being; and so NOTHING shall be punished with an everlasting worme, and a fire never to be

quenched. Nay which is more, there shall be amongst them weeping and wailing and gnashing of teeth, Mat. 8. 12. the utmost sorrow and indignation expressible, yea beyond expression; and yet they shall not be. God threatens men with death and de∣struction, and describes that death and destruction to consist in the abiding under his wrath in endlesse torments: which unexpressible sorrow evidently shewes that death is not a con∣sumption of them as to the continuance of their being, but a de∣privation of all the good of life naturall, spirituall, and eternall; with an infliction of the greatest evills that they can be capacitated to endure, and undergo, called their destruction and perdition.* 1.19

What hath been the intention and designe of M. B. in this his* 1.20 Catechisme, which I have thus farre considered, I shall not judge, There is one Lawgiver to whom both he and I must give an ac∣count of our labour, and endeavours in this businesse. That the tendency of the worke it selfe is to encrease Infidelity and sin in the world, I dare averre. Let this Chapter be an instance, and from the savour that it hath, let a tast be taken of the whole; and its nature be thereby estimated. That the greatest part of them to whom the mind of God, as revealed in Scripture, is in some measure made known, are not won and Prevailed upon by the Grace, Love and Mercy proclaymed therein, and tendred through Christ, so as to give up themselves in all holy Obedi∣ence unto God, I suppose will be granted. That these men are yet so over powred by the terrour of the Lord therein disco∣vered, and the threats of the wrath to come, as not to dare to runne out to the utmost, that the desperate thoughts of their own hearts, & the Temptations of Sathan meeting in conjunction, would carry them out unto, as it hath dayly & manifold expe∣riences to evince it, so the examples of men so awed by con∣viction, mentioned in the Scripture, do abundantly manifest. Now what is it among all the considerations of the account that

men are to make, and the Judgement which they are to undergo, which doth so ••maze their soules, and fill them with horrour and Astonishment, so strike off their hands when they are ready to stretch them out to violence & uncleannesse, or so frequently maks their conception of sin abortive, as this of the Eternity of their punishment, which impenitent sinners must undergoe. Is not this that which makes bitter the otherwise sweet morsels that they role under their tongues? and is an Adamantine chaine to coerce and restraine them, when they breake all other cords, and cast all other bonds behind them? yea hath not this been from the creation of the world * 1.21 the great engine of the providence of God for the preserving of mankind from the outragiousnesse and unmeasurablenesse of iniquity and wickednesse, which would utterly ruine all humane society, and work a degeneracy in mankind into a very neere approximation unto the beasts that perish; namely; by keeping alive in the generallity of rationall creatures a prevailing conviction of an abiding condi∣tion of evill doers in a state of misery. To undeceive the wretched world, and to set sinfull man at liberty from this bondage and thraldome to his own causelesse feares, M. B. comes forth, and assures them all, that the Eternity of torments is a fable and everlasting punishment a lye; let them trouble themselves no more, the worst of their misery may be past in a moment; it is but annihilation, or rather perdition of soule and body, and they are for ever freed from the the wrath of the Almighty. Will they not say let us eate and drink for to morrow we shall dye? down we lye of a season: God it seemes will see us once againe and then farewell for ever. Whether ever there were a more compendious way of serving the designe of Sathan, or a more ex∣pedient engine to cast down and demolish the banks and bounds give to the bottomelesse lust and corruption of naturall men, that they may overflow the world with a deluge of sinne and confusion, considering the depraved condition of all men by na∣ture, and the rebellion of the most against the love and mercy of the Gospell; I much doubt. But who is more fit to encou∣rage wicked men to sin & disobedience, then he who labours also to pervert the righteous and obedient from their Faith?

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  Deinde ne∣gant Resurre∣ctionem car∣nis: hoc est, hujus ipsius corporis, quod carne ac san∣guine praeditū est, etsi fate∣antur corporae esse resurrectura, h••e. ipsos homines fideles; qui tunc novis corporibus caelestibus induendi sum compendiolum Doctrin. Eccles. in Polon.
• * 1.5

  §. 4. Itaque negan? cruciatus im∣piorum & Di∣abolorum dura∣turos esse in ae∣ternum, verum omnes simul penitus esse abolendos: adeo ut mers •••• infernus ipse dicantur conjiciendi in stagnum illud ar∣dens, Ap. 10. Rationem addunt, quod absurd••m sit, deum irasci in aeternum; & peccata creatu∣rarum finita, paenis infinitis mulctare: praesertim cum hinc nulla ipsius gloria illustretur: Compen. Doct. Eccles. in Polon.
• * 1.6

  Nam quod ais, ca ibi, tum de Christianorum Resurrectione, tum de morte impiorum fassim contineti, quo ••multis fi•••• magna offensione, tum nostris tum aliis, legi non poss••nt: s••io equidem ea ibi centir••••••, sed 〈◊〉〈◊〉 judicio nee pass••m, nec it a aperte (cavi enim istud quantum potui.) ut quisqua•• 〈…〉〈…〉 offendi possit, adeo ut quod nominatim attinet ad impiorum mortem, in quo•• 〈◊〉〈◊〉 main•• est 〈◊〉〈◊〉 offensionis periculum, ea potius ex i••s colligi possit, qua ibi d••sputantur, quam expres••e 〈…〉〈…〉 signata extet: adeo ut lector, qui aliequi sententiam meam adversus Puccium de 〈…〉〈…〉 hominis, quae toto libro agitatur, quae{que} ob non pauces quis habet fautores parum 〈…〉〈…〉 onis parers potest, probandam censeat, prius sentiat doctrinam i••••am sibi jam persuasum 〈…〉〈…〉 suaderi animadvertat. Faust. Socin. Epist. ad Johan. Volkel. o. p. 431.
• * 1.7

  §. 5.
• * 1.8

  §. 6.
• * 1.9

  §. 7.
• * 1.10

  §. 8.
• * 1.11

  §. 9.
• * 1.12

  §. 10.
• * 1.13

  §. 11.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Phaedo.
• * 1.15

  §. 12.
• * 1.16

  §. 13.
• * 1.17

  §. 14.
• * 1.18

  §. 15.
• * 1.19

  A. Ita joca∣ris, quasi ego dicam, eos esse miseres, qui nati non sunt & non eos mi∣seros, qui mor∣tui sunt, M. esse ergo, eos dicis. A. immo, quia non sunt, cum fuerint, eos miseros esse M. pugnantia te loqui non vides? quid enim tam pugnat, quam non modo miserum, sed omnino quidquam esse, qui non sit. A. Quo••iam me verbo premis, postha•• non ita dicam, miseros esse, sed tantum, miseros, ob id. ipsum quia non sunt. M. non dicis igitur, miser est M Crassus, sed miser Crassus. A. Ita plane. M quasi non necesse sit, quic quid isto modo pronunties, id aut esse, aut non esse, an tu dialecticis ne imbutus quidem es &c. Cicer. Tuscul. Quest. Lib. 1.
• * 1.20

  §. 16.
• * 1.21

  Haec Caesar disseruit, credo falsa existi∣mans ea quae de infernis memorantur diverso itinere malos a bonis leea tetra, in∣culta, foeda at∣que fomidolo∣sa habere. Cato apud Salust. Bell. Catilin.