But the peace which is peculiar to ourselves we enjoy now with God by faith, and shall hereafter enjoy eternally with Him by sight.But the peace which we enjoy in this life, whether common to all or peculiar to ourselves, is rather the solace of our misery than the positive enjoyment of felicity.Our very righteousness, too, though true in so far as it has respect to the true good, is yet in this life of such a kind that it consists rather in the remission of sins than in the perfecting of virtues.Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members, "Forgive us our debts as we forgive our debtors."(4) And this prayer is efficacious not for those whose faith is "without works and dead,"(5) but for those whose faith "worketh by love."(6) For as reason, though subjected to God, is yet "pressed down by the corruptible body,"(7) so long as it is in this mortal condition, it has not perfect authority over vice, and therefore this prayer is needed by the righteous.For though it exercises authority, the vices do not submit without a struggle.For however well one maintains the conflict, and however thoroughly he has subdued these enemies, there steals in some evil thing, which, if it do not find ready expression in act, slips out by the lips, or insinuates itself into the thought; and therefore his peace is not full so long as he is at war with his vices.For it is a doubtful conflict he wages with those that resist, and his victory over those that are defeated is not secure, but full of anxiety and effort.Amidst these temptations, therefore, of all which it has been summarily said in the divine oracles, "Is not human life upon earth a temptation?"(8)who but a proud man can presume that he so lives that he has no need to say to God, "Forgive us our debts?" And such a man is not great, but swollen and puffed up with vanity, and is justly resisted by Him who abundantly gives grace to the humble.Whence it is said, "God resisteth the proud, but giveth grace to the humble."(9) In this, then, consists the righteousness of a man, that he submit himself to God, his body to his soul, and his vices, even when they rebel, to his reason, which either defeats or at least resists them; and also that he beg from God grace to do his duty,(10) and the pardon of his sins, and that he render to God thanks for all the blessings he receives.But, in that final peace to which all our righteousness has reference, and for the sake of which it is maintained, as our nature shall enjoy a sound immortality and incorruption, and shall have no more vices, and as we shall experience no resistance either from ourselves or from others, it will not be necessary that reason should rule vices which no longer exist, but God shall rule the man, and the soul shall rule the body, with a sweetness and facility suitable to the felicity of a life which is done with bondage.And this condition shall there be eternal, and we shall be assured of its eternity; and thus the peace of this blessedness and the blessedness of this peace shall be the supreme good.
CHAP.28.--THE END OF THE WICKED.
But, on the other hand, they who do not belong to this city of God shall inherit eternal misery, which is also called the second death, because the soul shall then be separated from God its life, and therefore cannot be said to live, and the body shall be subjected to eternal pains.And consequently this second death shall be the more severe, because no death shall terminate it.
But war being contrary to peace, as misery to happiness, and life to death, it is not without reason asked what kind of war can be found in the end of the wicked answering to the peace which is declared to be the end of the righteous? The person who puts this question has only to observe what it is in war that is hurtful and destructive, and he shall see that it is nothing else than the mutual opposition and conflict of things.And can he conceive a more grievous and bitter war than that in which the will is so opposed to passion, and passion to the will, that their hostility can never be terminated by the victory of either, and in which the violence of Fain so conflicts with the nature of the body, that neither yields to the other? For in this life, when this conflict has arisen, either pain conquers and death expels the feeling of it, or nature conquers and health expels the pain.But in the world to come the pain continues that it may torment, and the nature endures that it may be sensible of it; and neither ceases to exist, test punishment also should cease.Now, as it is through the last judgment that men pass to these ends, the good to the supreme good, the evil to the supreme evil, I will treat of this judgment in the following book.