Hagieā theoū krisis Iudgment worthy of God, or, An assertion of the existence and duration of hell torments, in two occasional letters, written several years since / by ... Henry Hammond ; to which is added an accordance of St. Paul with St. James, in the great point of faith and works by the same author.
         Hammond, Henry, 1605-1660.
      
       
         
           1665
        
      
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             Hagieā theoū krisis Iudgment worthy of God, or, An assertion of the existence and duration of hell torments, in two occasional letters, written several years since / by ... Henry Hammond ; to which is added an accordance of St. Paul with St. James, in the great point of faith and works by the same author.
             Hammond, Henry, 1605-1660.
          
           [23], 155 p.
           
             Printed by H.H. ..., for Ric. Royston, and Ric. Davis,
             Oxford [Oxfordshire] :
             1665.
          
           
             Reproduction of original in Bodleian Library.
          
        
      
    
     
       
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         eng
      
       
         
           Hell.
        
      
    
     
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               Inprimatur
            
             
               
                 
                   Gualt
                   :
                   Blandford
                
                 ,
                 VICECAN
                 :
                 OXON
                 .
              
               
                 
                   Aug.
                   1.
                   1664.
                   
                
              
            
          
           
             
             
               Ἀξία
               Θεο̂υ
               κρίσις
               .
               Iudgment
               worthy
               of
               God.
               OR
               An
               assertion
               of
               the
               EXISTENCE
               and
               DURATION
               OF
               Hell
               Torments
               ,
               IN
               Two
               occasional
               Letters
               ,
               written
               several
               years
               since
               ,
               by
            
             
               The
               most
               Learned
               ,
               Reverend
               ,
               and
               Pious
               Dr
               HENRY
               HAMMOND
               .
            
             
               TO
               WHICH
               IS
               ADDED
               An
               Accordance
               of
               St
               PAUL
               with
               St
               JAMES
               ,
               in
               the
               great
               point
               of
               Faith
               and
               Works
               ,
            
             
               By
               the
               same
               Author
               .
            
             
               
                 —
                 Who
                 being
                 Dead
                 yet
                 speaketh
                 .
              
               
                 
                   Heb.
                   11.4
                
                 .
              
            
             
               OXFORD
               Printed
               by
               H.
               H.
               Printer
               to
               the
               University
               ,
               for
               
                 RIC
                 :
                 ROYSTON
              
               ,
               and
               
                 RIC
                 :
                 DAVIS
              
               ,
               1665.
               
            
          
           
             
             
             
               The
               Preface
               .
            
             
               SO
               servilely
               dis-ingenuous
               is
               our
               Nature
               ,
               and
               altogether
               brutish
               in
               the
               pursuit
               of
               sensual
               enjoyments
               ,
               that
               the
               proposal
               of
               rewards
               does
               in
               no
               proportion
               lead
               us
               so
               forcibly
               to
               our
               Interests
               and
               duties
               ,
               as
               do
               the
               threats
               and
               menaces
               of
               punishment
               .
               Insomuch
               that
               it
               may
               be
               said
               with
               perfect
               truth
               ,
               that
               God
               is
               far
               more
               gracious
               in
               severity
               then
               in
               mercy
               ;
               
               far
               more
               obliging
               and
               indulgent
               in
               creating
               of
               a
               Hell
               ,
               then
               in
               furnishing
               a
               Heaven
               .
               Whilst
               the
               flaming
               sword
               and
               dreadful
               Cherubim
               ,
               set
               at
               the
               Entrances
               of
               Paradise
               ,
               though
               they
               seem'd
               meant
               to
               hinder
               the
               return
               of
               our
               first
               Parents
               ,
               prove
               really
               both
               theirs
               and
               ours
               best
               Convoy
               thither
               .
               We
               being
               such
               ,
               whom
               vengeance
               only
               can
               
                 reclaim
                 ,
                 terrors
                 allure
              
               ,
               and
               even
               damnation
               it self
               preserve
               from
               ruin
               and
               damnation
               .
            
             
               Accordingly
               ,
               it
               is
               an
               Observation
               verify'd
               by
               full
               experience
               ,
               that
               our
               fears
               of
               Hell
               are
               ballanc'd
               with
               our
               hopes
               
               of
               Heaven
               ;
               and
               our
               beliefs
               concerning
               each
               ,
               answer
               our
               Expectations
               of
               either
               .
               The
               Apostle's
               assertion
               of
               Mens
               
                 heaping
                 to
                 themselves
                 Teachers
                 according
                 to
                 their
                 lusts
                 ,
              
               being
               as
               true
               of
               their
               choice
               of
               doctrines
               :
               and
               however
               in
               other
               things
               we
               live
               not
               answerably
               to
               our
               Principles
               ,
               in
               this
               Instance
               we
               rarely
               deviate
               ,
               and
               by
               the
               same
               degrees
               grow
               confident
               in
               
                 doing
                 ill
              
               at
               present
               ,
               and
               disbelieving
               of
               our
               future
               sufferings
               for
               it
               :
               so
               that
               it
               proves
               a
               Contemplation
               of
               great
               variety
               to
               recollect
               what
               shifts
               men
               put
               themselves
               upon
               ,
               to
               gain
               a
               truce
               and
               correspondence
               
               with
               their
               vices
               ;
               how
               they
               sweat
               and
               labour
               ,
               as
               to
               acquire
               the
               real
               punishments
               ,
               so
               to
               elude
               the
               anticipated
               dreads
               and
               frightful
               Expectations
               attending
               their
               misdoings
               .
            
             
               1.
               
               And
               first
               of
               all
               ;
               how
               being
               engag'd
               in
               
                 vitious
                 practice
              
               ,
               they
               strive
               to
               palliate
               its
               deformity
               with
               the
               beauteous
               appearances
               of
               neighbouring
               vertue
               ;
               calling
               their
               
                 angers
                 justice
              
               ,
               their
               
                 lusts
                 friendships
              
               ,
               their
               
                 rapines
                 zeal
              
               ,
               and
               so
               of
               the
               rest
               .
               But
               when
               this
               Umbrage
               proves
               too
               thin
               ,
               and
               the
               hypocrite
               has
               the
               ill
               fate
               never
               long
               to
               impose
               on
               others
               ,
               and
               
               therefore
               much
               lesse
               upon
               himself
               .
            
             
               2.
               
               The
               next
               Attempt
               is
               made
               to
               lessen
               the
               regard
               of
               Vertue
               and
               shame
               of
               Vice
               ,
               by
               suggesting
               that
               both
               are
               the
               production
               of
               opinion
               :
               That
               Nature
               knew
               no
               Ethicks
               ,
               but
               founding
               all
               things
               in
               Community
               made
               no
               proprieties
               excepting
               those
               of
               enjoyment
               and
               possession
               :
               whilst
               Law
               and
               right
               are
               the
               meer
               issues
               of
               preceding
               VVrong
               ,
               the
               usurping
               on
               that
               freedome
               which
               was
               the
               native
               birthright
               of
               mankind
               ;
               and
               honesty
               is
               nothing
               but
               a
               bondage
               unto
               common
               fame
               ,
               the
               being
               a
               fool
               to
               escape
               the
               
               stile
               of
               Knave
               .
               But
               when
               this
               gourd
               is
               wither'd
               in
               the
               day
               of
               it's
               appearance
               
                 (
                 dishonest
                 practise
              
               ;
               however
               fashionable
               and
               recommended
               by
               Example
               ;
               being
               of
               ill
               mark
               and
               seeking
               Covert
               :
               never
               secure
               by
               any
               strengths
               ,
               nor
               shelter'd
               by
               Concelement
               :
               Nay
               more
               then
               this
               ,
               the
               partial
               sinner
               condemning
               still
               in
               others
               ,
               the
               very
               guilts
               he
               flatters
               in
               himself
               ,
               which
               makes
               it
               evident
               that
               naughty
               practise
               has
               an
               horrour
               in
               it
               which
               in
               despight
               of
               interest
               or
               prepossession
               confesses
               it
               detestable
               )
            
             
               3.
               
               A
               fresh
               expedient
               is
               sought
               ,
               
               and
               men
               are
               taught
               to
               argue
               ,
               that
               howsoever
               Wickednesse
               be
               shamefull
               in
               its
               nature
               ,
               it
               will
               not
               much
               import
               if
               it
               at
               least
               be
               innocent
               in
               its
               effects
               ;
               and
               followed
               by
               impunity
               .
               Which
               hope
               is
               countenanct
               by
               the
               indifferent
               and
               seeming
               casual
               dispensation
               of
               successes
               in
               the
               World
               ;
               where
               
                 one
                 event
                 happens
                 to
                 the
                 good
                 and
                 bad
                 ,
                 the
                 clean
                 and
                 unclean
                 ;
                 him
                 that
                 sacrifices
                 ,
                 and
                 him
                 that
                 sacrifices
                 not
              
               ;
               whilst
               providence
               is
               so
               far
               from
               punishing
               offenders
               as
               to
               allow
               to
               them
               the
               most
               signal
               liberalities
               ;
               and
               
                 good
                 men
              
               in
               the
               interim
               rarely
               share
               in
               any
               thing
               but
               misery
               .
               Yet
               notwithstanding
               
               this
               ;
               since
               conscious
               guilt
               by
               sad
               misgiving
               controules
               its
               most
               assur'd
               enjoyments
               ;
               and
               reason
               addes
               her
               more
               concluding
               suffrage
               ,
               retorting
               back
               the
               Argument
               ,
               and
               from
               the
               impunity
               of
               wicked
               men
               at
               present
               demonstrates
               that
               instead
               of
               peace
               and
               safety
               a
               sure
               arrear
               of
               judgment
               must
               be
               look'd
               for
               ;
               it
               being
               most
               consequent
               ,
               that
               if
               there
               be
               a
               God
               ,
               he
               must
               
                 be
                 just
              
               ;
               and
               if
               he
               be
               so
               ,
               will
               punish
               in
               a
               future
               world
               the
               injustices
               which
               scape
               and
               thrive
               in
               this
               .
            
             
               4.
               
               Henc
               it
               growes
               needful
               for
               the
               vicious
               person
               to
               look
               out
               
               farther
               for
               security
               ;
               and
               beaten
               from
               the
               former
               shelters
               ,
               his
               next
               addresse
               is
               to
               religion
               ,
               and
               with
               the
               troops
               of
               other
               Criminals
               he
               seeks
               for
               refuge
               at
               the
               Altar
               ,
               which
               to
               all
               purposes
               besides
               he
               scornes
               and
               desecrates
               .
               And
               here
               he
               boldly
               claimes
               the
               priviledge
               of
               Saintship
               ,
               of
               
                 Faith
                 ,
                 Predestination
              
               ,
               and
               thousand
               texts
               of
               Scripture
               which
               promise
               mercy
               and
               forgivenesse
               unto
               sinners
               .
               But
               when
               these
               flattering
               expectations
               are
               silenc't
               by
               the
               voice
               of
               the
               same
               Scripture
               ,
               which
               plainly
               saies
               that
               
                 no
                 Whoremonger
                 ,
                 Adulterer
                 ,
                 unclean
                 person
                 ,
              
               or
               the
               like
               ,
               
                 shall
                 have
                 any
                 inheritance
                 
                 in
                 the
                 kingdome
                 of
                 Christ
                 and
                 of
                 God
              
               :
               and
               on
               the
               Contrary
               ,
               that
               
                 tribulation
                 and
                 anguish
                 is
                 on
                 the
                 Soule
                 of
                 every
                 man
                 that
                 doth
                 evil
              
               whatsoever
               his
               opinions
               be
               :
               and
               as
               to
               advantages
               from
               outward
               profession
               ,
               they
               are
               but
               this
               ;
               
                 he
                 that
                 knows
                 the
                 VVill
                 of
                 God
                 and
                 does
                 not
                 practise
                 ,
              
               has
               right
               unto
               this
               one
               prerogative
               alone
               ,
               
                 to
                 be
                 beaten
                 with
                 more
                 strips
                 then
                 others
              
               :
            
             
               5.
               
               After
               these
               frequently
               repeated
               misadventures
               ,
               the
               sinner
               encourages
               himself
               to
               try
               a
               yet
               unthought
               of
               Artifice
               :
               and
               since
               that
               in
               all
               addresses
               whither
               to
               Nature
               or
               Religion
               he
               meets
               with
               sad
               abodes
               
               of
               future
               punishments
               :
               he
               would
               fain
               please
               himselfe
               with
               putting
               
                 far
                 off
                 from
                 him
                 the
                 evill
                 day
              
               :
               suggesting
               that
               these
               punishments
               both
               are
               and
               likewise
               will
               be
               future
               still
               ;
               at
               least
               are
               so
               remote
               ,
               as
               not
               to
               merit
               our
               regards
               ,
               or
               stand
               in
               competition
               with
               a
               present
               satisfaction
               .
               But
               when
               the
               hourly
               possibilities
               of
               death
               and
               a
               succeeding
               state
               of
               torment
               ,
               revenging
               with
               severe
               inflictions
               the
               broken
               minutes
               of
               reprieve
               ,
               intrude
               upon
               the
               mind
               ;
               then
               this
               fair
               dream
               of
               Comfort
               likewise
               vanishes
               as
               faithlesse
               and
               as
               empty
               as
               the
               rest
               .
               And
               now
               it
               were
               to
               be
               
               expected
               ,
               that
               the
               
                 sensual
                 Man
              
               driven
               so
               often
               from
               his
               fastnesses
               and
               places
               of
               retreat
               ,
               should
               yield
               and
               be
               content
               at
               last
               to
               part
               with
               ruine
               .
            
             
               6.
               
               But
               the
               Industry
               of
               vice
               is
               not
               so
               wanting
               to
               its
               self
               :
               for
               though
               it
               be
               made
               evident
               that
               vertue
               is
               a
               real
               being
               ,
               and
               the
               demure
               pretension
               to
               it
               will
               no
               way
               satisfy
               our
               interest
               or
               duty
               :
               also
               that
               it
               appear
               religion
               has
               no
               Gospel
               for
               the
               wilful
               sinner
               :
               and
               no
               impunity
               can
               be
               expected
               to
               transgression
               ,
               nor
               advantage
               in
               delay
               of
               suffering
               :
               One
               more
               ,
               and
               indeed
               the
               only
               unattempted
               refuge
               is
               laid
               hold
               of
               ▪
               to
               try
               if
               
               that
               these
               punishments
               are
               really
               so
               formidable
               as
               is
               pretended
               ;
               or
               such
               indeed
               as
               a
               generous
               and
               valiant
               sinner
               may
               meet
               and
               grapple
               with
               .
               The
               which
               is
               put
               in
               practise
               by
               framing
               
                 easy
                 Characters
              
               of
               the
               inflictions
               apportion'd
               to
               transgression
               ,
               and
               likewise
               shortning
               the
               date
               of
               their
               duration
               .
            
             
               And
               indeed
               this
               method
               of
               procedure
               seems
               to
               be
               the
               last
               effort
               of
               resolute
               Impiety
               :
               when
               men
               determin'd
               not
               to
               leave
               their
               sin
               ,
               rifle
               the
               regions
               of
               darknesse
               for
               their
               shelter
               ,
               and
               seek
               a
               refuge
               in
               perdition
               :
               fulfilling
               the
               prophetick
               strain
               and
               high
               Hyperbole
               of
               
                 making
                 
                 a
                 Covenant
                 with
                 Death
                 and
                 being
                 at
                 an
                 agreement
                 with
                 Hell.
              
               A
               method
               which
               though
               not
               perfectly
               unknown
               unto
               precedent
               generations
               ,
               was
               rarely
               ventur'd
               on
               ;
               but
               seems
               left
               like
               to
               the
               barbarous
               Western
               VVorld
               to
               be
               invaded
               and
               possest
               by
               this
               our
               Age.
               Even
               that
               ,
               which
               having
               attempted
               Mischiefs
               beyond
               all
               common
               practise
               ,
               was
               in
               reason
               to
               look
               out
               for
               salvo's
               and
               excuses
               no
               lesse
               peculiar
               .
               And
               as
               if
               these
               would
               not
               be
               authentick
               if
               only
               whisper'd
               in
               discourse
               ,
               we
               have
               liv'd
               to
               see
               them
               made
               the
               Argument
               of
               Books
               and
               magisterially
               disputed
               
               as
               sober
               truths
               and
               maximes
               of
               Divinity
               .
               For
               besides
               the
               preparatory
               Doctrine
               of
               the
               Socinians
               ,
               
               (
               who
               teaching
               men
               to
               disbelieve
               that
               Resurrection
               which
               God
               asserts
               ,
               leave
               it
               an
               easy
               task
               to
               overthrow
               that
               which
               themselves
               contriv'd
               .
               )
               We
               have
               in
               our
               own
               language
               been
               solemnly
               instructed
               that
               the
               pains
               of
               Hell
               are
               nothing
               but
               the
               luxuries
               of
               Earth
               ;
               the
               drudgery
               of
               getting
               Children
               ,
               
               and
               living
               or'e
               again
               that
               age
               which
               sensual
               men
               would
               live
               for
               ever
               .
               
               We
               have
               bin
               likewise
               taught
               those
               pains
               dwell
               
               only
               in
               the
               phancy
               ,
               nay
               in
               the
               VVishes
               and
               importunate
               desires
               of
               them
               that
               are
               tormented
               :
               as
               if
               the
               flames
               of
               the
               infernal
               Tophet
               had
               bin
               the
               painted
               Fires
               of
               Purgatory
               ,
               and
               every
               criminal
               were
               his
               own
               Hell
               and
               pain
               and
               Devil
               too
               .
            
             
               
               Lastly
               ,
               we
               have
               been
               taught
               that
               the
               severity
               of
               the
               day
               of
               judgment
               shall
               pass
               upon
               its
               self
               ,
               when
               death
               shall
               learn
               to
               
                 dye
                 ,
                 damnation
              
               be
               condemn'd
               ,
               and
               perdition
               be
               destroy'd
               .
               Whilst
               men
               have
               brought
               again
               from
               the
               infernal
               pit
               that
               monstrous
               Heresy
               ,
               which
               
               should
               have
               justify'd
               its
               doctrine
               ,
               by
               having
               been
               its
               self
               consum'd
               there
               ,
               and
               lost
               unto
               Eternity
               .
            
             
               Alass
               !
               who
               will
               from
               henceforth
               be
               afraid
               of
               sin
               ,
               if
               it
               only
               punish
               by
               inflicting
               pleasure
               ,
               torment
               by
               baiting
               us
               with
               keen
               desire
               ,
               or
               end
               in
               painless
               deperdition
               ?
               We
               
                 can
                 dwell
                 with
                 consuming
                 fire
              
               ,
               and
               peacefully
               
                 cohabit
                 with
                 everlasting
                 burning
              
               ,
               if
               the
               flames
               be
               only
               those
               of
               lust
               ,
               or
               of
               desire
               ;
               or
               be
               they
               real
               ones
               ,
               if
               they
               utterly
               consume
               ,
               and
               are
               so
               great
               as
               to
               be
               withal
               most
               friendly
               ,
               and
               calcine
               us
               in
               a
               moment
               .
            
             
               Which
               severals
               being
               thus
               
               nakedly
               premis'd
               ,
               there
               will
               not
               need
               a
               farther
               Preface
               to
               manifest
               ,
               how
               very
               seasonable
               the
               subjects
               of
               the
               ensuing
               discourses
               are
               :
               nor
               more
               to
               justify
               the
               Edition
               of
               them
               ,
               unlesse
               it
               may
               be
               useful
               to
               declare
               ,
               that
               these
               considerations
               were
               so
               weighty
               ,
               as
               to
               perswade
               thereto
               the
               Right
               Reverend
               Father
               in
               God
               ,
               the
               Lord
               Bishop
               of
               London
               ,
               (
               who
               was
               entrusted
               with
               these
               Venerable
               Remains
               )
               though
               he
               otherwise
               is
               very
               jealous
               without
               much
               caution
               to
               commit
               (
               and
               will
               not
               suffer
               any
               other
               person
               to
               bring
               )
               the
               posthumous
               labours
               (
               especially
               
               the
               occasional
               private
               letters
               )
               of
               his
               friend
               to
               publick
               light
               :
               least
               ,
               though
               every
               thing
               which
               fell
               from
               that
               Excellent
               Pen
               ,
               merits
               its
               readers
               full
               reception
               ,
               yet
               wanting
               the
               advantage
               of
               a
               review
               ,
               it
               may
               not
               altogether
               merit
               and
               deserve
               its
               Author
               ;
               that
               is
               ,
               be
               not
               so
               exactly
               absolute
               ,
               as
               whatsoever
               past
               his
               second
               view
               was
               sure
               to
               be
               .
            
             
               May
               the
               Charity
               of
               the
               one
               in
               writing
               ,
               and
               the
               other
               in
               publishing
               these
               discourses
               be
               answer'd
               in
               the
               advantage
               of
               the
               Reader
               ;
               who
               can
               only
               ,
               by
               being
               convinc'd
               there
               is
               a
               Hell
               ,
               escape
               the
               knowing
               what
               
               it
               is
               ,
               and
               will
               happily
               confute
               these
               Papers
               by
               being
               a
               Proselyte
               unto
               them
               .
            
          
        
         
           
             
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Iudgment
               worthy
               of
               God.
               or
               ,
               An
               assertion
               of
               the
               Existence
               and
               Duration
               of
               Hell
               Torments
               .
            
             
               
                 SIR
                 ,
              
            
             
               AS
               soon
               as
               I
               had
               made
               my
               last
               dispatch
               to
               you
               ,
               it
               pleased
               God
               to
               fasten
               me
               to
               my
               bed
               for
               some
               dayes
               ,
               by
               the
               returne
               of
               a
               fit
               ,
               which
               hath
               been
               my
               frequent
               exercise
               ;
               from
               whence
               being
               now
               after
               five
               dayes
               remov'd
               to
               my
               chaire
               ,
               I
               have
               some
               liberty
               to
               review
               
               your
               question
               ;
               and
               think
               it
               best
               with
               my
               pen
               in
               my
               hand
               to
               offer
               to
               you
               (
               in
               the
               same
               order
               which
               you
               have
               us'd
               )
               my
               thoughts
               of
               every
               period
               .
            
             
               And
               first
               for
               the
               termes
               of
               the
               Question
               ,
               they
               want
               somewhat
               of
               Expresness
               :
               For
               supposing
               ,
               as
               you
               doe
               ,
               that
               the
               
                 Wicked
                 rise
              
               ,
               and
               are
               judged
               ,
               and
               adding
               from
               hence
               that
               their
               sentence
               shall
               be
               that
               they
               shall
               
                 utterly
                 be
                 destroyed
              
               ,
               yet
               it
               is
               uncertain
               ,
               
                 whether
                 that
                 sentence
                 shall
                 be
                 immediately
                 executed
                 ,
                 or
                 after
                 some
                 space
                 ;
                 or
                 if
                 immediately
                 ,
                 whether
                 by
                 a
                 swift
                 or
                 lingering
                 destruction
                 .
              
               For
               he
               that
               should
               affirm
               the
               wicked
               to
               be
               at
               the
               last
               judgement
               committed
               to
               a
               fire
               ,
               which
               should
               torment
               for
               many
               hundred
               or
               thousand
               years
               ,
               and
               at
               last
               consume
               and
               annihilate
               them
               ,
               would
               affirme
               the
               affirmative
               of
               this
               question
               :
               and
               so
               he
               ,
               that
               advanc'd
               from
               1000
               ds
               to
               
               millions
               of
               years
               and
               ages
               of
               sufferings
               ,
               concluded
               (
               at
               any
               the
               longest
               last
               )
               with
               abolition
               .
               And
               then
               the
               arguings
               that
               are
               after
               us'd
               from
               Gods
               
                 Justice
                 &c
              
               :
               would
               be
               of
               little
               force
               ,
               if
               no
               more
               but
               this
               were
               design'd
               to
               be
               gained
               by
               them
               .
               For
               it
               were
               sure
               as
               much
               Justice
               to
               punish
               eternally
               ,
               as
               to
               punish
               millions
               of
               years
               ,
               and
               then
               annihilate
               ,
               when
               the
               supposed
               ground
               of
               Injustice
               is
               the
               lightness
               ,
               or
               shortness
               of
               the
               Acts
               so
               punished
               ,
               which
               would
               in
               the
               Eye
               of
               Law
               ,
               and
               Equity
               ,
               bear
               as
               little
               ,
               i.
               e.
               no
               proportion
               with
               many
               Millions
               of
               Ages
               ,
               as
               with
               duration
               absolutely
               infinite
               .
               I
               shall
               therefore
               take
               it
               for
               granted
               by
               him
               that
               proposeth
               the
               question
               ,
               that
               he
               means
               destruction
               immediately
               following
               the
               dooms-day
               sentence
               ,
               and
               that
               no
               lingering
               but
               swift
               destruction
               .
            
             
               Next
               then
               p.
               i.
               for
               Origens
               opinion
               ,
               
               granting
               it
               right
               stated
               (
               as
               I
               think
               it
               is
               )
               I
               demand
               for
               what
               reason
               that
               is
               mention'd
               ?
               Is
               it
               not
               for
               this
               ,
               because
               Origens
               Doctrine
               was
               deem'd
               an
               Heresy
               in
               the
               Church
               ,
               and
               that
               of
               some
               ill
               and
               dangerous
               consequence
               to
               be
               believed
               ?
               If
               so
               ,
               then
               it
               must
               be
               considered
               ,
               whether
               they
               that
               deem'd
               Origens
               Hereticall
               ,
               can
               appear
               to
               have
               been
               more
               favourable
               to
               this
               ,
               (
               which
               will
               not
               be
               found
               )
               or
               whether
               the
               ill
               consequences
               of
               this
               be
               not
               as
               dangerous
               ,
               as
               of
               Origens
               ,
               i
               e.
               whether
               the
               belief
               of
               no
               future
               punishment
               to
               the
               wickedst
               Hypocrites
               in
               the
               world
               ,
               save
               only
               of
               swift
               annihilation
               ,
               will
               not
               be
               as
               forcible
               a
               meanes
               of
               securing
               wicked
               men
               that
               have
               no
               tast
               or
               spirituall
               joyes
               )
               in
               the
               admitting
               of
               any
               gainfull
               evill
               ,
               as
               the
               belief
               that
               after
               a
               long
               space
               of
               horrible
               torments
               proportionably
               encreas'd
               to
               their
               number
               of
               Sins
               ,
               
               and
               the
               aggravations
               thereof
               ,
               they
               shall
               one
               day
               ,
               no
               body
               knowes
               when
               ,
               when
               the
               Divells
               have
               been
               punish'd
               enough
               for
               their
               highest
               rebellions
               and
               continued
               hating
               and
               opposing
               of
               God
               ,
               be
               delivered
               out
               of
               their
               flames
               ,
               and
               made
               partakers
               of
               vision
               of
               God
               ,
               and
               society
               of
               Saints
               and
               Angels
               ,
               which
               they
               ever
               hated
               ,
               and
               never
               desire
               to
               see
               ▪
               or
               be
               in
               their
               company
               ,
               and
               have
               suffer'd
               all
               those
               torments
               ,
               rather
               then
               they
               would
               entertain
               or
               admit
               Communion
               (
               or
               desire
               and
               practices
               )
               with
               them
               .
               T
               is
               possible
               it
               may
               be
               said
               ,
               that
               the
               reason
               of
               the
               difference
               is
               because
               Origens
               opinion
               was
               contrary
               to
               Scripture
               ,
               and
               that
               this
               other
               is
               not
               .
               To
               this
               I
               shall
               make
               no
               further
               reply
               ,
               then
               in
               the
               words
               of
               
                 Vincentius
                 Lirin
                 :
                 Imo
                 planè
                 nemo
                 unquam
                 Magistrorum
                 fuit
                 ,
                 qui
                 pluribus
                 divinae
                 legis
                 uteretur
                 exemplis
                 .
              
               His
               only
               fault
               
               then
               must
               bee
               ,
               that
               he
               urged
               divine
               Testimonies
               in
               uncatholick
               Interpretations
               :
               (
               And
               whether
               that
               have
               not
               place
               here
               also
               ;
               I
               leave
               it
               to
               every
               one
               to
               consider
               )
               and
               so
               saith
               Lirinensis
               again
               ,
               
                 Dum
                 parvipendit
                 antiquam
                 religionis
                 Christianae
                 simplicitatem
                 ,
                 dum
                 se
                 plus
                 cunctis
                 sapere
                 praesumit
                 ,
                 dum
                 Ecclesiasticas
                 traditiones
                 &
                 veterum
                 Magisteria
                 contemnens
                 quaedam
                 scripturarum
                 capitula
                 nova
                 more
                 interpretatur
                 ,
                 meruit
                 ut
                 de
                 se
                 quoque
                 Ecclesiae
                 Dei
                 diceretur
                 ,
                 Si
                 surrexit
                 in
                 medio
                 Tui
                 Propheta
              
               —
            
             
               Thirdly
               then
               ,
               to
               come
               to
               your
               
                 Testimonies
                 from
                 Scripture
              
               ,
               of
               the
               N
               :
               T
               :
               especially
               ,
               for
               proof
               of
               the
               affirmative
               .
               And
               1.
               for
               the
               use
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               It
               is
               acknowledg'd
               that
               these
               words
               properly
               signify
               the
               same
               that
               in
               English
               
                 death
                 or
                 dying
              
               doth
               .
               But
               that
               this
               should
               be
               limited
               to
               
                 utter
                 destruction
              
               
               and
               annihilation
               ,
               is
               most
               unreasonable
               .
               For
               ,
               in
               the
               using
               of
               this
               argument
               it
               is
               foreseen
               and
               granted
               ,
               that
               death
               is
               taken
               sometimes
               for
               death
               in
               and
               unto
               Sin
               :
               Only
               't
               is
               suggested
               that
               those
               are
               mysticall
               and
               metaphoricall
               Sences
               ▪
               Hereupon
               I
               infer
               ,
               that
               if
               the
               words
               be
               taken
               sometimes
               mystically
               and
               metaphorically
               ,
               and
               yet
               no
               assurance
               that
               they
               are
               so
               ,
               but
               because
               they
               are
               us'd
               in
               a
               matter
               whereto
               death
               ,
               as
               it
               signifies
               a
               separation
               of
               Soul
               and
               Body
               ,
               is
               unappliable
               ;
               then
               may
               they
               by
               the
               same
               reason
               be
               taken
               so
               elsewhere
               ,
               and
               not
               bound
               to
               that
               one
               which
               is
               thought
               to
               be
               the
               sole
               literal
               and
               proper
               signification
               .
               If
               Death
               appear
               to
               signify
               in
               Scripture
               somewhat
               beside
               utter
               destruction
               ,
               then
               how
               can
               the
               wickeds
               utter
               destruction
               be
               concluded
               from
               the
               mentions
               of
               their
               death
               &
               c
               ?
               Against
               this
               it
               avails
               not
               to
               say
               ,
               
               that
               the
               one
               is
               the
               proper
               ,
               but
               the
               other
               only
               metaphoricall
               notion
               of
               it
               :
               for
               it
               being
               granted
               that
               the
               scripture
               useth
               Metaphors
               in
               one
               instance
               ,
               why
               may
               it
               not
               in
               another
               as
               probably
               ?
               This
               is
               sufficient
               to
               the
               force
               of
               that
               argument
               .
               But
               then
               
                 ex
                 abundanti
              
               ,
               I
               adde
               ,
               that
               the
               Notion
               of
               Death
               for
               utter
               destruction
               i.
               e.
               Annihilation
               being
               only
               usefull
               to
               the
               disputer
               ,
               it
               will
               be
               hard
               for
               him
               to
               produce
               any
               one
               place
               ,
               either
               in
               Old
               or
               New
               Testament
               ,
               (
               I
               might
               adde
               ,
               or
               in
               any
               other
               Author
               )
               where
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               signifies
               Annihilation
               .
               It
               signifies
               indeed
               the
               separation
               of
               Soul
               from
               Body
               very
               frequently
               ;
               but
               that
               is
               not
               founded
               on
               supposition
               that
               in
               that
               separation
               either
               of
               the
               parts
               ,
               much
               lesse
               both
               ,
               utterly
               perish
               .
               Nay
               the
               doctrine
               ,
               for
               which
               the
               proposer
               of
               the
               questions
               disputes
               ,
               supposes
               him
               not
               to
               mean
               death
               in
               that
               notion
               ;
               
               for
               then
               
                 Eternall
                 death
              
               ,
               the
               wickeds
               portion
               ,
               must
               be
               
                 eternall
                 separation
                 of
                 Soul
                 and
                 Body
                 ,
              
               which
               is
               exclusive
               of
               all
               reunion
               or
               resurrection
               at
               the
               day
               of
               Judgment
               :
               which
               the
               Disputer
               averts
               as
               hereticall
               .
               Nay
               't
               is
               to
               be
               observ'd
               that
               when
               our
               Saviour
               came
               nearest
               the
               expressing
               this
               matter
               or
               annihilation
               ,
               he
               chooseth
               two
               other
               Phrases
               ,
               (
               not
               this
               of
               death
               ,
               or
               anything
               that
               way
               inclining
               )
               
                 having
                 never
                 been
                 born
                 ,
                 and
                 having
                 a
                 milstone
                 hanged
                 about
                 the
                 Neck
                 and
                 being
                 cast
                 into
                 the
                 midst
                 of
                 the
                 Sea
                 ,
              
               which
               by
               an
               imperfect
               resemblance
               seemeth
               meant
               on
               purpose
               to
               signifie
               annihilation
               :
               And
               yet
               it
               is
               also
               observable
               to
               the
               main
               question
               ,
               that
               either
               of
               these
               states
               (
               and
               so
               annihilation
               )
               is
               better
               and
               more
               desirable
               ,
               then
               the
               Lot
               which
               in
               Gods
               decree
               awaites
               a
               betrayer
               of
               Christ
               ,
               a
               wicked
               man
               ,
               for
               that
               one
               fact
               .
               Thus
               far
               by
               
               way
               of
               evacuating
               all
               force
               in
               that
               Argument
               ;
               To
               this
               I
               shall
               adde
               somewhat
               Positive
               toward
               the
               laying
               foundation
               for
               the
               evincing
               the
               contrary
               ,
               viz.
               That
               
                 death
                 in
                 scripture
                 use
                 .
                 ,
                 is
              
               (
               as
               't
               is
               granted
               in
               the
               objection
               )
               
                 oppos'd
                 to
                 life
              
               .
               Life
               then
               ordinarily
               signifies
               that
               which
               results
               from
               the
               union
               of
               Soul
               and
               Body
               :
               but
               it
               also
               signifies
               the
               result
               of
               another
               union
               (
               
                 Unio
                 Virtutis
              
               )
               betwixt
               God
               and
               the
               Soul
               ,
               or
               betwixt
               God
               and
               both
               .
               In
               the
               former
               of
               these
               it
               signifies
               spirituall
               life
               ,
               both
               as
               that
               signifies
               living
               well
               ,
               whereby
               the
               passages
               of
               spiritual
               vertue
               betwixt
               God
               and
               us
               ,
               are
               kept
               open
               and
               free
               ;
               and
               as
               it
               signifies
               pardon
               of
               sin
               ,
               the
               contrary
               whereto
               is
               expressed
               by
               separating
               and
               hiding
               his
               face
               ,
               and
               turning
               himself
               from
               us
               .
               In
               the
               latter
               (
               viz.
               betwixt
               God
               and
               the
               Soul
               and
               Body
               ,
               i.
               e.
               Person
               of
               man
               )
               it
               signifies
               
               Gods
               favour
               and
               protection
               ,
               of
               which
               under
               the
               style
               of
               Gods
               presence
               the
               Psalmist
               saith
               ,
               that
               
                 in
                 it
                 is
                 life
              
               .
               And
               then
               as
               all
               felicity
               is
               the
               certain
               effect
               or
               consequent
               of
               this
               kind
               of
               union
               ,
               so
               life
               oft
               signifies
               felicity
               ,
               even
               that
               of
               the
               highest
               Magnitude
               .
               And
               all
               this
               not
               Mystically
               or
               Metaphorically
               ,
               that
               I
               know
               of
               ,
               (
               or
               if
               it
               did
               ,
               that
               exception
               is
               of
               no
               force
               as
               hath
               already
               been
               shew'd
               )
               but
               as
               litterally
               ,
               and
               with
               as
               full
               propriety
               as
               the
               union
               of
               Soul
               and
               Body
               is
               call'd
               Life
               ,
               God
               being
               (
               as
               the
               School
               saith
               out
               of
               St
               
                 Augustin
                 )
                 intimior
                 cuicunque
                 rei
                 creatae
                 ,
              
               then
               the
               Soul
               is
               to
               the
               Body
               :
               and
               so
               the
               several
               parts
               of
               that
               union
               more
               necessary
               to
               the
               several
               sorts
               of
               life
               signified
               thereby
               .
               Mean
               while
               it
               is
               evident
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               life
               belongs
               not
               to
               being
               simply
               ;
               for
               all
               Ents
               have
               not
               life
               :
               or
               to
               miserable
               being
               ;
               
                 non
                 est
                 vivere
                 sed
                 
                 valere
                 vita
              
               ;
               but
               to
               greater
               or
               lesser
               degrees
               of
               happy
               and
               joyfull
               being
               ,
               the
               utmost
               of
               which
               is
               so
               naturally
               expressed
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               it
               wants
               not
               the
               addition
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               oft
               times
               )
               to
               do
               it
               :
               
                 If
                 thou
                 wilt
                 enter
                 into
                 life
                 Mat.
              
               XIX
               ,
               17.
               and
               VII
               ,
               14.
               and
               XVIII
               ,
               8.
               i.
               e.
               the
               happy
               being
               in
               Heaven
               :
               Which
               is
               so
               properly
               that
               which
               is
               call'd
               life
               ,
               that
               this
               we
               live
               here
               scarce
               deserves
               the
               appellation
               in
               comparison
               with
               it
               .
               Now
               in
               proportion
               to
               these
               acceptions
               of
               life
               must
               the
               Notion
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               be
               calculated
               .
               Had
               life
               signified
               most
               properly
               [
               being
               ]
               simply
               taken
               ,
               there
               might
               have
               been
               some
               pretence
               ,
               that
               the
               contrary
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               should
               denote
               the
               contrary
               to
               being
               viz.
               Annihilation
               :
               But
               when
               it
               signifies
               those
               so
               many
               other
               things
               ,
               and
               not
               simple
               entity
               ,
               't
               is
               most
               rationall
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               should
               both
               technically
               ,
               and
               properly
               signify
               the
               
               opposites
               to
               those
               severals
               ,
               
                 wicked
                 life
              
               ,
               the
               
                 displeasure
                 of
                 God
              
               ,
               a
               
                 miserable
                 being
              
               here
               ,
               
                 separation
                 of
                 Soul
                 from
                 Body
              
               ;
               of
               
                 both
                 from
                 God
              
               ,
               and
               above
               all
               
                 endless
                 torments
                 in
                 another
                 World
                 ,
                 Joh.
              
               viii
               ,
               51
               ,
               52.
               (
               and
               that
               as
               somewhat
               to
               be
               seen
               and
               tasted
               ,
               which
               were
               not
               so
               well
               appliable
               to
               annihilation
               )
               and
               in
               many
               other
               places
               ;
               I
               instance
               in
               one
               or
               two
               more
               ,
               first
               ,
               Heb.
               2
               ,
               14.
               because
               there
               it
               seems
               to
               mee
               to
               have
               a
               mark
               distinguishing
               it
               both
               from
               death
               ,
               the
               separation
               of
               Soul
               and
               Body
               ,
               and
               from
               annihilation
               .
               For
               of
               neither
               of
               those
               I
               suppose
               the
               Divell
               can
               be
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               
                 have
                 power
              
               ,
               especially
               not
               of
               the
               latter
               ;
               which
               is
               a
               work
               of
               the
               same
               Omnipotency
               that
               creation
               is
               :
               Whereas
               of
               eternal
               torments
               of
               the
               wicked
               't
               is
               certain
               that
               the
               inflicting
               of
               them
               is
               entrusted
               to
               the
               Divell
               ;
               and
               so
               he
               hath
               power
               over
               them
               .
            
             
             
               Secondly
               1.
               
               Joh.
               3.14
               .
               Where
               
                 he
                 that
                 loveth
                 not
                 his
                 Brother
              
               is
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 abide
                 in
              
               that
               which
               is
               there
               call'd
               death
               ,
               which
               is
               some
               prejudice
               to
               the
               opinion
               of
               
                 redactio
                 in
                 nihilum
              
               :
               for
               in
               that
               there
               is
               no
               abiding
               .
               So
               that
               I
               suppose
               it
               clear
               that
               there
               hath
               been
               little
               gaind
               to
               the
               establishing
               the
               affirmative
               of
               the
               question
               ,
               from
               this
               first
               objection
               ,
               the
               use
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               for
               the
               punishment
               of
               the
               Wicked
               .
            
             
               Proceed
               wee
               then
               to
               the
               second
               sort
               of
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               there
               rendred
               destruction
               or
               perishing
               or
               perdition
               .
               For
               all
               these
               will
               be
               ruled
               by
               the
               former
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               none
               of
               them
               having
               any
               propriety
               to
               the
               sence
               of
               annihilation
               ,
               but
               only
               oppos'd
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               notions
               wherein
               they
               are
               visibly
               us'd
               for
               rescues
               or
               deliverances
               ;
               sometime
               
               from
               greater
               ,
               sometime
               from
               lesser
               dangers
               ,
               sometime
               for
               forsaking
               of
               Sin
               ,
               repentance
               Act.
               2.40
               .
               coincident
               with
               spiritual
               life
               :
               sometime
               for
               pardon
               of
               Sin
               ,
               sometime
               for
               temporal
               cures
               ;
               and
               sometime
               for
               that
               state
               of
               endless
               rest
               from
               pain
               ,
               Sin
               ,
               Frailties
               ,
               Infirmities
               ,
               together
               with
               addition
               of
               all
               positive
               blisse
               in
               the
               vision
               of
               God.
               And
               in
               proportion
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               fitly
               vs'd
               not
               only
               for
               the
               privations
               ;
               but
               contraries
               to
               every
               one
               of
               those
               ,
               the
               evils
               extreamly
               opposite
               to
               these
               good
               things
               .
               And
               nothing
               hinders
               but
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               be
               taken
               Mat.
               10.28
               .
               not
               for
               annihilating
               but
               tormenting
               in
               Hell
               ,
               that
               being
               the
               known
               place
               for
               the
               inflicting
               of
               torments
               ,
               and
               to
               that
               end
               the
               fire
               eternal
               prepar'd
               for
               the
               Divel
               and
               his
               Angels
               ,
               and
               Men
               also
               adjudg'd
               to
               have
               their
               parts
               of
               it
               Mat.
               25.41
               .
               and
               the
               office
               of
               the
               Divells
               
               there
               to
               be
               Lictors
               ,
               &
               tormentors
               ,
               and
               jaylors
               ,
               which
               suppose
               space
               of
               detention
               and
               cruciating
               ,
               but
               are
               irreconcileable
               with
               instant
               annihilation
               :
               see
               Mat.
               5.25
               ▪
               26.
               
               And
               against
               this
               sence
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               nothing
               farther
               said
               hath
               force
               .
               For
               ,
               first
               ,
               thus
               't
               is
               certain
               ,
               God
               both
               can
               and
               will
               punish
               ,
               i.
               e.
               cruciate
               those
               that
               fear
               him
               not
               .
               Secondly
               ,
               'T
               is
               denied
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               most
               properly
               signifies
               the
               destruction
               of
               the
               being
               of
               the
               subject
               ,
               or
               annihilation
               ,
               and
               whereas
               't
               is
               affirm'd
               so
               to
               signifie
               Mat.
               10.39
               .
               it
               is
               certain
               it
               doth
               not
               .
               For
               there
               as
               it
               is
               once
               oppos'd
               to
               the
               loosing
               this
               present
               life
               ,
               (
               as
               our
               Saviour
               foretels
               the
               complying
               Jewes
               ,
               and
               Gnosticks
               should
               in
               event
               do
               by
               those
               very
               means
               by
               which
               they
               intended
               to
               preserve
               them
               )
               so
               it
               is
               a
               second
               time
               apply'd
               to
               godly
               Martyrs
               who
               loose
               their
               lives
               for
               Christs
               sake
               ,
               
               of
               whom
               it
               will
               not
               be
               imagined
               that
               they
               are
               annihilated
               ,
               when
               they
               so
               dye
               .
               Thirdly
               ,
               the
               Concession
               that
               when
               apply'd
               to
               a
               person
               ,
               it
               signifies
               generally
               death
               in
               the
               proper
               sence
               ,
               is
               a
               manifest
               prejudice
               to
               its
               signifying
               annihilation
               ;
               for
               if
               the
               death
               of
               a
               person
               were
               the
               annihilating
               that
               person
               ,
               all
               resurrection
               were
               superseded
               .
               And
               this
               is
               farther
               evident
               by
               the
               several
               proofs
               farther
               produced
               as
               Mat.
               26.52
               .
               where
               
                 they
                 that
                 take
                 the
                 Sword
              
               against
               the
               lawfull
               Magistrate
               ,
               shall
               i.
               e.
               are
               worthy
               to
               
                 perish
                 by
                 the
                 Sword
              
               of
               the
               Magistrate
               ,
               which
               yet
               I
               hope
               can
               annihilate
               no
               man
               ,
               but
               
                 only
                 kill
                 the
                 body
                 ,
                 Mat.
              
               x.
               28
               .
               And
               beyond
               that
               
                 have
                 no
                 more
                 that
                 they
                 can
                 do
              
               :
               so
               Mat.
               27.20
               .
               I
               hope
               Jesus
               was
               only
               crucifyed
               ,
               not
               annihilated
               .
               And
               so
               in
               all
               other
               places
               ,
               save
               only
               that
               of
               1
               Cor.
               15.18
               .
               where
               upon
               a
               false
               assumption
               
               it
               would
               follow
               that
               (
               not
               the
               wicked
               ,
               which
               alone
               were
               pertinent
               ,
               but
               )
               good
               Christians
               should
               utterly
               loose
               all
               being
               ,
               at
               least
               of
               the
               body
               ,
               or
               be
               never
               rais'd
               again
               ,
               so
               that
               it
               is
               far
               from
               being
               by
               that
               Cumulus
               of
               Testimonies
               concluded
               that
               the
               destruction
               or
               perishing
               or
               the
               wicked
               signifies
               utter
               destruction
               .
            
             
               If
               these
               testimonies
               may
               be
               believ'd
               (
               some
               of
               which
               belong
               to
               Christ
               ,
               some
               more
               to
               the
               godly
               ,
               and
               no
               one
               to
               the
               annihilation
               of
               the
               wicked
               )
               the
               direct
               contrary
               will
               be
               concluded
               .
            
             
               Fourthly
               ,
               the
               places
               that
               are
               produced
               to
               prove
               this
               to
               be
               the
               expectation
               or
               the
               Devils
               ,
               prove
               it
               not
               .
               Not
               Mar.
               1.24
               .
               for
               there
               
                 to
                 destroy
                 them
              
               ]
               is
               to
               retrench
               their
               great
               power
               over
               the
               men
               of
               the
               World
               ,
               to
               destroy
               their
               Dominion
               ,
               to
               cast
               them
               out
               of
               the
               bodies
               
               v.
               25.
               yea
               and
               out
               of
               the
               Temples
               and
               minds
               of
               men
               ,
               which
               they
               possest
               .
               The
               other
               of
               Luke
               4.34
               is
               to
               the
               same
               purpose
               ,
               and
               so
               concludes
               no
               more
               ,
               then
               that
               concluded
               .
               And
               indeed
               it
               cannot
               be
               with
               any
               shew
               of
               reason
               imagined
               ,
               that
               the
               divels
               should
               know
               so
               little
               of
               their
               own
               doom
               ,
               as
               to
               thinke
               it
               possible
               they
               should
               at
               Christ's
               coming
               be
               annihilated
               .
               Nay
               if
               they
               had
               ,
               their
               present
               condition
               being
               so
               far
               from
               the
               least
               degree
               of
               happinesse
               ,
               they
               could
               have
               no
               reason
               to
               deprecate
               it
               ,
               or
               beg
               Christ
               to
               
                 let
                 them
                 alone
              
               ,
               and
               disclaim
               having
               
                 any
                 thing
                 to
                 do
                 with
                 him
                 .
              
               Their
               annihilation
               (
               if
               that
               had
               been
               the
               signification
               of
               destroying
               them
               )
               the
               speedier
               it
               were
               ,
               it
               were
               certainly
               the
               more
               desireable
               ;
               especially
               when
               it
               would
               also
               have
               secur'd
               them
               from
               the
               fear
               of
               a
               yet
               worse
               condition
               ,
               which
               we
               know
               was
               decreed
               them
               ,
               and
               of
               
               which
               they
               cannot
               be
               doubted
               to
               have
               receiv'd
               presages
               ,
               by
               being
               finally
               sentenc'd
               to
               it
               .
               If
               this
               argument
               be
               consider'd
               ,
               it
               will
               certainly
               warrant
               my
               affirmation
               ,
               that
               't
               was
               not
               annihilation
               that
               the
               divels
               with
               such
               horrour
               expected
               from
               Christ
               ,
               but
               ,
               as
               appeares
               by
               comparing
               with
               Mat.
               8.29
               .
               amandation
               to
               torments
               .
            
             
               Fifthly
               ,
               the
               uses
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 eternall
                 destruction
              
               ,
               exemplifi'd
               by
               the
               Objector
               by
               many
               texts
               Jo.
               3.15
               ,
               &c.
               if
               proved
               as
               manifestly
               ,
               as
               freely
               granted
               by
               me
               ,
               are
               still
               of
               no
               force
               to
               induce
               the
               desired
               conclusion
               ,
               because
               it
               was
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               not
               annihilatiō
               .
               And
               yet
               it
               falls
               out
               ,
               that
               severall
               of
               the
               testimonies
               are
               impertinent
               to
               that
               to
               which
               they
               were
               design'd
               ;
               as
               1
               Cor.
               1.18
               .
               2
               Cor.
               2.15
               .
               where
               they
               that
               perish
               are
               impenitent
               sinners
               (
               abstracted
               from
               the
               doom
               
               that
               expects
               them
               )
               as
               oppos'd
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               notion
               of
               penitents
               ,
               and
               the
               next
               2
               Thes
               .
               2.10
               .
               is
               of
               the
               same
               importance
               .
            
             
               Sixthly
               ,
               the
               uses
               of
               the
               
                 nounes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               must
               be
               concluded
               by
               what
               hath
               been
               already
               said
               of
               the
               verbs
               and
               nounes
               together
               ,
               and
               indeed
               infer
               as
               little
               toward
               the
               undertaken
               cōclusion
               .
               For
               to
               that
               two
               premisses
               being
               requisite
               .
               1.
               
               That
               the
               punishment
               of
               the
               wicked
               is
               exprest
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               2.
               
               That
               those
               words
               signifie
               annihilation
               ,
               only
               the
               former
               of
               these
               is
               pretended
               to
               be
               prov'd
               from
               the
               use
               of
               the
               words
               in
               the
               quoted
               places
               :
               the
               later
               ,
               on
               which
               all
               the
               weight
               lyes
               ,
               being
               not
               pretended
               or
               endeavoured
               to
               be
               prov'd
               ,
               but
               rather
               taken
               for
               granted
               ,
               which
               is
               the
               great
               fallacy
               of
               
                 petitio
                 principii
              
               ,
               not
               to
               be
               tolerated
               in
               the
               pressing
               any
               Argument
               .
            
             
             
               Seventhly
               ,
               For
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               availes
               nothing
               :
               for
               allowing
               it
               to
               be
               all
               one
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               a
               word
               which
               by
               the
               way
               I
               must
               now
               adde
               ,
               having
               formerly
               omitted
               to
               insert
               it
               ,
               signifies
               bodily
               smart
               inflicted
               by
               the
               devill
               ,
               1
               Cor.
               5.5
               .
               all
               one
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               2
               Cor.
               12.7
               .
               buffeting
               ,
               yet
               still
               it
               signifies
               not
               annihilation
               ,
               but
               sometimes
               an
               effect
               of
               
                 spirituall
                 death
              
               ,
               or
               separation
               of
               God
               from
               the
               soule
               :
               viz
               :
               abominable
               uncleannesse
               ,
               which
               in
               a
               Christian
               is
               the
               defiling
               of
               Gods
               Temple
               1
               Cor
               3.1
               ,
               and
               that
               is
               granted
               by
               the
               Objector
               to
               be
               uselesse
               to
               him
               (
               and
               is
               not
               rendred
               more
               serviceable
               by
               pretending
               't
               is
               Metaphoricall
               ,
               for
               though
               to
               call
               a
               man
               a
               Temple
               may
               be
               deem'd
               a
               Metaphor
               ,
               yet
               to
               pollute
               ,
               whether
               Temple
               or
               Man
               ,
               is
               propriety
               of
               speech
               ,
               and
               that
               the
               only
               importance
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               all
               places
               of
               the
               N.
               Testament
               ,
               1.
               
               Cor.
               
               15.33
               .
               2
               Cor.
               7.
               
               ●
               .
               and
               11.3
               .
               Eph.
               4.22
               .
               Jud.
               10.
               
               Revel
               .
               19.2
               .
               and
               so
               very
               often
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Rom.
               8.21
               .
               
                 vid.
                 Annotat
              
               :
               2
               Pet.
               1.4
               .
               and
               2.12
               .
               twice
               and
               19.
               
               Sometimes
               the
               corruption
               of
               the
               body
               in
               the
               grave
               ,
               1
               Cor.
               15.42
               .
               and
               50.
               sometimes
               for
               hurt
               to
               the
               man
               ,
               Col
               2
               .
               2●
               .
               and
               sometimes
               for
               the
               pun●shments
               that
               await
               the
               wicked
               ,
               Gal.
               6
               8
               and
               opposed
               to
               an
               happy
               everlast●ng
               state
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &
               by
               that
               opposition
               not
               prejudiced
               but
               rather
               concluded
               to
               be
               an
               everlasting
               miserable
               state
               .
               For
               whereas
               the
               contrary
               is
               suggested
               without
               offer
               of
               proof
               ,
               viz
               that
               destruction
               being
               oppos'd
               to
               eternall
               life
               ,
               doth
               therefore
               seem
               to
               signify
               that
               which
               is
               most
               opposite
               thereto
               viz.
               real
               and
               
                 eternall
                 destruction
              
               ,
               this
               is
               indeed
               scarce
               so
               much
               as
               a
               seeming
               or
               probability
               ,
               very
               far
               from
               a
               demonstration
               .
               For
               sure
               eternall
               miserable
               being
               
               is
               most
               properly
               contrary
               and
               so
               opposite
               to
               eternall
               happy
               being
               .
               And
               though
               in
               Metaphysicall
               consideration
               absolute
               
                 not
                 being
              
               be
               most
               opposite
               to
               being
               ,
               and
               so
               to
               eternall
               being
               ;
               yet
               in
               morall
               speaking
               it
               is
               not
               so
               .
               1.
               
               For
               sure
               eternall
               ill
               being
               ,
               eternal
               torments
               ,
               are
               much
               worse
               then
               no
               being
               at
               all
               :
               the
               bare
               
                 Bonitas
                 Entis
              
               ,
               which
               Dr
               Twiss
               ,
               and
               some
               Predestinarians
               fly
               to
               ,
               being
               ,
               when
               joyn'd
               with
               infinite
               miseries
               ,
               very
               far
               from
               being
               valuable
               to
               him
               that
               hath
               it
               ,
               If
               we
               believe
               
                 Christ
                 ;
                 having
                 never
                 been
                 born
                 ,
              
               is
               more
               desireable
               then
               it
               .
               What
               is
               said
               on
               this
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               the
               interpreting
               of
               2
               Pet.
               2.12
               .
               is
               in
               my
               opinion
               not
               to
               be
               adher'd
               to
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               are
               ,
               I
               think
               ,
               to
               be
               actively
               taken
               ,
               and
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               will
               signify
               
                 those
                 that
                 take
              
               ,
               and
               
                 corrupt
                 others
              
               ,
               the
               filthy
               Gnosticks
               ;
               see
               Annot
               :
               )
               and
               in
               that
               sence
               ,
               of
               which
               
               only
               the
               words
               are
               capable
               ,
               the
               phrase
               hath
               no
               shew
               of
               usefulnesse
               to
               the
               Objecter
               .
               For
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               readily
               signifies
               in
               
                 their
                 corrupting
                 or
                 debauching
                 others
              
               ,
               they
               
                 shall
                 be
                 destroyed
              
               i.
               e.
               punish'd
               severely
               (
               I
               suppose
               eternally
               though
               that
               word
               enforce
               it
               not
               .
               )
            
             
               Eighthly
               ,
               For
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Luk.
               19.27
               .
               the
               full
               importance
               of
               it
               is
               to
               denote
               a
               signal
               execution
               of
               punishment
               on
               malefactors
               ,
               brought
               forth
               and
               slain
               before
               the
               provoked
               King
               ,
               but
               no
               more
               implies
               annihilation
               then
               any
               of
               the
               former
               .
               Nor
               is
               it
               at
               all
               discernable
               by
               that
               place
               ,
               whether
               the
               punishment
               executed
               were
               to
               be
               swift
               or
               lingering
               ,
               it
               only
               signifies
               sharpe
               ,
               and
               not
               to
               be
               averted
               ;
               and
               solemne
               ,
               and
               exemplary
               ,
               as
               for
               a
               great
               and
               provoking
               crime
               :
               and
               indeed
               the
               passage
               wherein
               we
               find
               
               that
               phrase
               being
               a
               Parable
               ,
               the
               Notion
               of
               it
               must
               be
               accorded
               thereunto
               ;
               and
               so
               cannot
               be
               other
               then
               such
               as
               a
               Prince
               executes
               on
               his
               rebell
               subjects
               ,
               neither
               annihilation
               on
               one
               side
               ,
               nor
               eternal
               punishments
               on
               the
               other
               ;
               &
               so
               that
               phrase
               will
               be
               argumentative
               on
               neither
               part
               .
            
             
               Ninthly
               ,
               For
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               other
               words
               of
               the
               same
               nature
               with
               that
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               utmost
               that
               can
               be
               pretended
               of
               them
               is
               ,
               that
               those
               things
               that
               are
               thus
               
                 burnt
                 ,
                 consum'd
              
               ,
               and
               devour'd
               ,
               are
               utterly
               changed
               from
               their
               former
               state
               ,
               not
               that
               they
               are
               annihilated
               .
               For
               what
               is
               utterly
               burnt
               is
               turn'd
               to
               ashes
               ,
               but
               then
               ashes
               and
               not
               nothing
               are
               the
               terme
               of
               that
               corruption
               .
               So
               likewise
               that
               which
               is
               eaten
               and
               masticated
               never
               so
               small
               and
               converted
               into
               Chyle
               ,
               then
               blood
               ,
               then
               flesh
               ,
               the
               rest
               going
               out
               into
               the
               draught
               ,
               is
               still
               but
               thus
               chang'd
               
               not
               annihilated
               .
               'T
               is
               not
               indeed
               what
               it
               was
               ,
               but
               thereby
               it
               only
               the
               more
               fitly
               represents
               those
               infernal
               torments
               ,
               and
               state
               ,
               which
               is
               as
               wide
               a
               moral
               mutation
               &
               departure
               from
               all
               good
               or
               desirable
               to
               any
               appetite
               ,
               as
               can
               be
               imagin'd
               .
               And
               certainly
               this
               is
               all
               that
               can
               pretend
               to
               be
               deduc'd
               from
               common
               interpretation
               (
               which
               is
               referr'd
               to
               )
               of
               those
               Phrases
               .
               For
               if
               the
               wicked
               were
               granted
               to
               be
               destroy'd
               exactly
               after
               the
               manner
               of
               Chaffe
               &c.
               
               Yet
               as
               chaffe
               is
               not
               annihilated
               ,
               so
               would
               it
               not
               follow
               that
               the
               wicked
               are
               annihilated
               .
               But
               then
               withall
               it
               will
               be
               just
               to
               remember
               that
               Similitudes
               and
               Parables
               must
               not
               be
               bound
               to
               such
               accurate
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               that
               every
               circumstance
               in
               the
               parable
               be
               accounted
               for
               strictly
               in
               the
               application
               ,
               but
               only
               the
               main
               lineaments
               ,
               wherein
               the
               design'd
               resemblance
               consisted
               ,
               preserv'd
               ,
               viz.
               
               that
               as
               after
               the
               threshing
               and
               winowing
               the
               good
               corn
               ,
               and
               laying
               it
               up
               carefully
               in
               the
               granary
               ,
               the
               manner
               is
               to
               set
               fire
               to
               the
               chaffe
               ,
               which
               licks
               it
               all
               up
               ,
               and
               never
               ceaseth
               'till
               it
               have
               consum'd
               all
               ,
               and
               in
               that
               respect
               is
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               the
               wind
               conspiring
               with
               the
               fire
               ,
               as
               in
               their
               open
               threshing
               flours
               on
               the
               tops
               of
               mountains
               the
               Jewish
               husbandry
               directed
               )
               so
               after
               the
               trying
               and
               purging
               and
               at
               length
               rewarding
               the
               godly
               with
               eternall
               Heaven
               ,
               't
               is
               to
               be
               expected
               that
               God
               shall
               proceed
               to
               deal
               severely
               with
               the
               wicked
               ,
               and
               then
               that
               severity
               be
               such
               as
               they
               shall
               not
               possibly
               avert
               nor
               be
               able
               to
               undergo
               without
               the
               utmost
               morall
               damage
               to
               them
               .
               As
               for
               the
               use
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Heb.
               13.11
               .
               of
               sacrifices
               burnt
               to
               ashes
               ,
               Act.
               19.19
               ▪
               of
               bookes
               burnt
               also
               ,
               and
               Revel
               .
               8.7
               .
               of
               trees
               ,
               and
               green
               grasse
               burnt
               up
               ,
               it
               is
               no
               more
               
               then
               hath
               been
               yeelded
               to
               the
               force
               of
               the
               former
               places
               .
               For
               still
               none
               of
               these
               were
               annihilated
               ,
               they
               were
               burnt
               to
               ashes
               ,
               not
               to
               nothing
               .
               Nay
               when
               the
               very
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               sometimes
               joyn'd
               with
               the
               burning
               of
               the
               wicked
               ,
               as
               of
               chaffe
               ,
               it
               is
               not
               obvious
               to
               render
               any
               reason
               for
               the
               choice
               of
               this
               phrase
               ,
               but
               what
               will
               be
               founded
               in
               the
               eternity
               of
               their
               torments
               and
               being
               ;
               for
               fire
               we
               know
               goes
               out
               it self
               when
               the
               fewel
               is
               exhausted
               :
               and
               so
               the
               Unextinguishablenesse
               of
               the
               one
               must
               be
               answered
               with
               the
               durableness
               of
               the
               other
               .
            
             
               Tenthly
               ,
               For
               the
               same
               and
               like
               Phrases
               in
               the
               
                 Old
                 Testament
              
               ,
               granting
               (
               according
               to
               the
               mind
               of
               the
               Objector
               )
               that
               they
               include
               the
               
                 second
                 death
              
               after
               the
               general
               judgment
               :
               yet
               still
               this
               avails
               nothing
               to
               the
               desir'd
               conclusion
               ,
               
               unlesse
               it
               be
               farther
               prov'd
               that
               those
               Words
               and
               Phrases
               do
               signify
               absolute
               utter
               destruction
               ,
               or
               annihilation
               ,
               for
               upon
               that
               only
               the
               affirmative
               of
               the
               question
               depends
               ,
               and
               for
               that
               there
               is
               no
               least
               pretence
               of
               proof
               offer'd
               here
               .
            
             
               Eleventhly
               ,
               For
               the
               Phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               it
               will
               never
               be
               usefull
               to
               the
               disputer
               :
               for
               if
               the
               first
               death
               be
               the
               Act
               of
               separation
               of
               Soul
               and
               Body
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               not
               the
               torments
               of
               Hell
               ,
               but
               the
               state
               or
               continuance
               of
               that
               separation
               (
               as
               it
               will
               be
               found
               to
               signify
               in
               all
               the
               places
               of
               the
               Bible
               ,
               and
               in
               the
               most
               and
               best
               heathen
               Authors
               )
               then
               the
               second
               death
               being
               the
               taking
               away
               them
               ,
               must
               by
               consequence
               be
               founded
               in
               the
               reunion
               of
               the
               Soul
               and
               Body
               ,
               that
               reunion
               being
               in
               propriety
               the
               dissolving
               of
               separation
               ,
               Act
               and
               State
               both
               .
            
             
             
               Granting
               therefore
               that
               the
               casting
               of
               death
               and
               Hades
               (
               I
               must
               set
               that
               word
               instead
               of
               Hell
               ,
               which
               in
               use
               signifies
               another
               thing
               ,
               even
               that
               whereunto
               it
               is
               there
               said
               to
               be
               cast
               )
               
                 into
                 the
                 lake
                 of
                 Fire
                 ,
                 Revel
                 .
              
               20.14
               .
               is
               
                 the
                 second
                 death
              
               :
               and
               the
               converting
               those
               (
               Act
               and
               State
               )
               into
               a
               State
               of
               sensitive
               and
               real
               misery
               :
               what
               can
               follow
               thence
               to
               the
               disputers
               advantage
               ?
               That
               according
               to
               the
               
                 Rabbinical
                 Notion
              
               ,
               it
               signifies
               final
               and
               utter
               destruction
               ?
               Why
               ,
               let
               it
               do
               so
               ;
               and
               the
               result
               is
               ,
               that
               then
               death
               being
               finally
               and
               utterly
               destroy'd
               ,
               a
               never
               ceasing
               State
               of
               being
               (
               though
               that
               most
               miserable
               )
               now
               takes
               place
               ,
               and
               that
               is
               eternity
               of
               torments
               ,
               far
               remov'd
               from
               annihilation
               :
               for
               though
               utter
               destruction
               of
               
                 positive
                 Entities
              
               may
               be
               deem'd
               to
               signify
               annihilation
               ,
               yet
               when
               attributed
               only
               to
               privative
               
               Entities
               ,
               death
               and
               Hades
               ,
               it
               can
               in
               no
               reason
               signifie
               annihihilation
               ,
               but
               the
               contrary
               restauration
               to
               being
               ,
               i.
               e.
               to
               union
               of
               Soul
               and
               Body
               .
               But
               then
               secondly
               that
               the
               Rabbins
               or
               
                 Chaldae
                 Paraphrast
                 ,
                 Deut.
              
               33.6
               .
               or
               Is
               .
               22.14
               .
               meant
               by
               second
               death
               to
               denote
               absolute
               negation
               of
               all
               being
               ,
               must
               not
               be
               allowed
               :
               for
               Deut.
               33.6
               .
               the
               Hebrew
               reading
               
                 let
                 Reuben
                 live
                 and
                 not
                 die
                 ,
              
               and
               the
               Chaldae
               Paraphrast
               using
               the
               Phrase
               of
               the
               second
               death
               ,
               that
               can
               infer
               no
               more
               ,
               then
               by
               that
               Phrase
               they
               explain'd
               what
               they
               deem'd
               already
               meant
               by
               the
               Hebrew
               word
               duly
               rendred
               dying
               :
               and
               there
               is
               no
               reason
               or
               colour
               for
               saying
               that
               that
               signify'd
               annihilation
               ;
               dye
               he
               might
               ,
               yet
               not
               be
               annihilated
               .
               And
               the
               like
               is
               apparent
               of
               the
               other
               place
               Is
               .
               22.14
               .
               so
               much
               therefore
               for
               that
               .
            
             
             
               To
               proceed
               then
               ,
               will
               it
               be
               for
               the
               Objectors
               advantage
               that
               the
               
                 second
                 death
              
               is
               express'd
               by
               the
               
                 lake
                 of
                 Fire
                 and
                 Brimstone
              
               ,
               and
               that
               evidently
               referring
               to
               the
               utter
               destruction
               of
               Sodom
               and
               Gomorrah
               ?
               To
               this
               I
               reply
               first
               ,
               that
               't
               was
               a
               tempestuous
               Rain
               of
               Fire
               and
               Brimstone
               that
               consumed
               Sodom
               ,
               and
               not
               a
               Lake
               ;
               and
               so
               the
               reference
               doth
               no
               farther
               hold
               then
               the
               Fire
               and
               Brimstone
               ,
               i.
               e.
               The
               terrible
               stinking
               ,
               and
               furiously
               burning
               Fire
               ,
               and
               that
               gaines
               nothing
               to
               the
               disputer
               ;
               The
               Fire
               of
               Hell
               may
               be
               as
               searching
               ,
               and
               noysome
               ,
               as
               is
               possible
               ,
               without
               being
               finite
               ,
               utterly
               consuming
               ,
               or
               annihilating
               .
               Nay
               ,
               secondly
               ,
               when
               the
               Men
               of
               Sodome
               and
               Gomorrah
               ,
               the
               inhabitants
               as
               well
               as
               the
               Walls
               ,
               were
               burnt
               to
               ashes
               by
               that
               Fire
               and
               Brimstone
               ,
               to
               which
               that
               lake
               bears
               some
               resemblance
               ,
               what
               
               probability
               is
               there
               ,
               that
               either
               those
               walls
               that
               were
               burnt
               to
               ashes
               were
               annihilated
               ,
               or
               els
               that
               all
               that
               people
               were
               then
               annihilated
               so
               as
               to
               be
               uncapable
               of
               being
               rais'd
               ,
               and
               judged
               at
               the
               day
               of
               doom
               ?
               Or
               if
               they
               were
               ,
               wherein
               did
               their
               punishment
               appear
               to
               be
               greater
               then
               the
               portion
               of
               any
               other
               more
               moderate
               wicked
               man
               ,
               which
               in
               the
               disputers
               sence
               shall
               be
               so
               finally
               annihilated
               ;
               and
               sure
               reap
               no
               advantage
               by
               the
               state
               that
               expects
               him
               in
               the
               intervall
               ?
               Lastly
               ,
               will
               his
               advantage
               be
               ,
               that
               as
               death
               by
               being
               cast
               into
               the
               lake
               is
               suppos'd
               to
               be
               
                 utterly
                 destroyed
              
               ,
               so
               
                 whoever
                 else
              
               is
               cast
               into
               the
               lake
               ,
               shall
               be
               utterly
               annihilated
               ?
               That
               I
               suppose
               the
               specially
               design'd
               advantage
               :
               but
               as
               it
               was
               said
               ,
               it
               will
               prove
               none
               ,
               because
               death
               being
               a
               privative
               thing
               ,
               the
               destroying
               of
               that
               necessarily
               infers
               
               not
               only
               a
               positive
               Resurrection
               ,
               but
               consequent
               to
               it
               an
               
                 undying
                 State
              
               ,
               and
               that
               is
               contrary
               to
               the
               disputers
               pretentions
               .
               And
               then
               though
               those
               privations
               be
               destroy'd
               by
               being
               cast
               into
               the
               lake
               ,
               yet
               it
               no
               way
               followes
               ,
               that
               men
               by
               being
               cast
               in
               thither
               ,
               shall
               be
               destroyed
               also
               .
               The
               concluding
               thus
               were
               ,
               as
               if
               ,
               putting
               off
               the
               prophetical
               expression
               ,
               one
               should
               say
               in
               plain
               words
               ,
               After
               the
               death
               of
               Adam
               and
               all
               his
               posterity
               ,
               and
               their
               continuing
               in
               the
               state
               of
               separation
               some
               thousands
               of
               years
               ,
               they
               shall
               be
               rais'd
               againe
               ,
               and
               their
               Souls
               eternally
               united
               to
               their
               bodyes
               ,
               and
               of
               those
               so
               rais'd
               ,
               many
               should
               be
               cast
               into
               as
               eternal
               flames
               ,
               (
               the
               former
               of
               these
               is
               parallel
               to
               the
               casting
               of
               Hell
               and
               Hades
               into
               the
               lake
               ;
               the
               latter
               of
               the
               persons
               into
               the
               same
               lake
               )
               Ergo
               as
               there
               shall
               be
               no
               more
               separation
               of
               
               Souls
               from
               Bodies
               ,
               so
               there
               shall
               be
               no
               more
               punishing
               of
               wicked
               men
               ,
               whereas
               indeed
               the
               very
               contrary
               followes
               :
               The
               destroying
               of
               death
               is
               the
               commencing
               of
               this
               endless
               miserable
               life
               ,
               therefore
               proov'd
               to
               be
               endlesse
               because
               death
               is
               destroyed
               ,
               and
               so
               life
               comes
               universally
               ;
               and
               so
               to
               continue
               eternally
               instead
               of
               it
               :
               for
               else
               death
               and
               Hades
               (
               or
               that
               which
               is
               more
               then
               death
               ,
               annnihilation
               )
               should
               returne
               to
               have
               their
               being
               again
               ,
               which
               it
               was
               decreed
               they
               should
               not
               ,
               and
               therefore
               they
               are
               said
               to
               be
               cast
               into
               the
               lake
               .
               'T
               is
               true
               indeed
               ,
               if
               Hades
               signified
               the
               place
               of
               Hell
               or
               state
               of
               torments
               ,
               then
               the
               casting
               this
               into
               the
               lake
               ,
               would
               be
               the
               finishing
               those
               torments
               ,
               whether
               after
               Origens
               way
               ,
               or
               any
               other
               ,
               it
               matters
               not
               ;
               but
               this
               as
               hath
               been
               said
               ,
               is
               not
               the
               importance
               of
               hades
               ,
               but
               the
               State
               
               of
               death
               ,
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               the
               Act
               of
               it
               .
            
             
               To
               what
               hath
               last
               been
               said
               ,
               that
               which
               followes
               in
               the
               bottome
               of
               p.
               3.
               will
               be
               found
               no
               competent
               answer
               .
               The
               first
               Answer
               is
               ,
               that
               the
               destruction
               of
               death
               and
               Hades
               is
               spoken
               properly
               in
               reference
               to
               them
               whose
               Names
               are
               in
               the
               Book
               of
               life
               .
            
             
               But
               first
               ,
               if
               this
               were
               true
               ,
               then
               one
               of
               my
               former
               conclusions
               must
               needs
               be
               granted
               ,
               that
               Hades
               signifies
               not
               
                 Hell
                 Torments
              
               (
               for
               that
               being
               destroyed
               to
               those
               that
               were
               under
               it
               ,
               the
               Godly
               were
               never
               under
               these
               )
               but
               the
               state
               of
               the
               dead
               
                 in
                 universum
              
               .
               Yet
               secondly
               ,
               it
               is
               not
               true
               ,
               for
               v.
               12.
               
               
                 I
                 saw
                 the
                 dead
                 ,
                 small
                 and
                 great
                 ,
                 stand
                 before
                 God
                 ,
                 and
                 the
                 Books
                 were
                 opened
                 ,
              
               the
               Books
               of
               Register
               of
               all
               mens
               deeds
               (
               from
               which
               the
               book
               of
               life
               ,
               following
               ,
               is
               different
               )
               
                 and
                 the
                 Dead
                 were
                 judged
              
               —
               the
               Dead
               indefinitely
               ,
               i.
               e.
               sure
               all
               the
               dead
               ,
               
               and
               yet
               more
               deictically
               by
               enumeration
               of
               all
               particulars
               concern'd
               in
               it
               :
               
                 The
                 sea
                 gave
                 up
                 its
                 Dead
                 ,
                 and
                 Death
                 and
                 Hades
                 delivered
                 up
                 the
                 Dead
                 which
                 were
                 in
                 them
                 ,
                 and
                 they
                 were
                 judged
                 every
                 Man
                 according
                 to
                 their
                 Workes
                 .
              
               Here
               't
               is
               evident
               that
               Death
               and
               Hades
               are
               properly
               spoken
               in
               reference
               to
               all
               that
               were
               to
               be
               judged
               according
               to
               works
               ,
               and
               not
               only
               to
               them
               whose
               names
               were
               written
               in
               the
               Book
               of
               Life
               .
               And
               so
               that
               evacuates
               the
               first
               Answer
               .
               The
               second
               Answer
               is
               ,
               that
               they
               that
               are
               
                 not
                 written
              
               in
               that
               Book
               ,
               shall
               never
               suffer
               such
               a
               Death
               as
               brings
               to
               Hades
               ,
               but
               shall
               fall
               into
               a
               worse
               ,
               the
               
                 second
                 Death
              
               .
               But
               to
               this
               I
               reply
               ,
               that
               this
               distinction
               hath
               no
               ground
               in
               the
               text
               ,
               but
               contrary
               wise
               both
               Death
               and
               Hades
               are
               equally
               there
               said
               to
               be
               destroy'd
               to
               all
               that
               were
               under
               them
               ,
               
               both
               whose
               names
               are
               ,
               and
               are
               not
               written
               in
               the
               book
               of
               life
               .
               As
               therefore
               to
               the
               Godly
               ,
               that
               Death
               that
               leads
               to
               Hades
               is
               destroy'd
               ,
               so
               equally
               to
               the
               Wicked
               ;
               and
               then
               they
               are
               both
               rendred
               eternall
               ;
               and
               then
               the
               Wickeds
               being
               cast
               into
               this
               lake
               ,
               is
               not
               ,
               cannot
               be
               to
               be
               destroy'd
               there
               ;
               but
               being
               a
               lake
               of
               fire
               ,
               to
               be
               tormented
               there
               eternally
               ,
               as
               is
               most
               apparent
               v.
               10.
               where
               
                 the
                 Divell
                 was
                 cast
                 into
                 this
                 lake
                 ,
                 and
                 the
                 beast
                 and
                 the
                 false
                 Prophet
              
               said
               to
               be
               there
               already
               ,
               yet
               were
               not
               annihilated
               by
               being
               cast
               thither
               ,
               but
               as
               it
               follows
               ,
               
                 shall
                 be
                 tormented
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
                 .
              
               That
               they
               fall
               into
               a
               worse
               death
               ,
               I
               willingly
               grant
               ,
               and
               think
               it
               usefull
               to
               the
               cause
               I
               defend
               :
               for
               suppose
               a
               
                 Wicked
                 Man
              
               ,
               whose
               impiety
               costs
               him
               dear
               here
               ,
               (
               one
               of
               the
               Divels
               saddest
               Martyrs
               )
               cruciated
               
               with
               the
               Diseases
               his
               Sins
               have
               brought
               on
               him
               in
               an
               exquisite
               manner
               many
               years
               ,
               and
               at
               last
               either
               seiz'd
               on
               by
               the
               hand
               of
               Justice
               ,
               and
               delivered
               to
               a
               wittily
               tormenting
               Death
               ,
               or
               exercised
               many
               years
               with
               the
               rack
               of
               Stone
               and
               Strangury
               ,
               or
               the
               like
               ,
               and
               at
               last
               by
               these
               horrid
               miseries
               his
               Soul
               rent
               from
               his
               Body
               ,
               and
               he
               continue
               in
               Hades
               many
               Hundred
               years
               ,
               and
               certainly
               partake
               of
               no
               good
               in
               that
               estate
               ,
               at
               the
               utmost
               ,
               but
               rest
               from
               the
               labours
               of
               his
               former
               life
               .
               Can
               it
               in
               this
               case
               be
               said
               that
               the
               
                 second
                 Death
              
               is
               worse
               then
               this
               ,
               and
               yet
               this
               second
               Death
               defin'd
               by
               a
               swift
               Annihilation
               ?
               Certainly
               it
               cannot
               .
               Nothing
               but
               long
               continued
               if
               not
               
                 endless
                 Torments
              
               can
               be
               said
               worse
               then
               those
               so
               long
               
                 continued
                 Torments
              
               .
               But
               whereas
               it
               is
               added
               that
               the
               
                 second
                 Death
              
               is
               
               absolute
               and
               
                 eternall
                 destruction
              
               ,
               as
               the
               scripture
               elsewhere
               speaks
               ,
               I
               reply
               ,
               that
               the
               scripture
               no
               where
               speaks
               so
               ;
               never
               uses
               
                 second
                 death
              
               of
               any
               such
               thing
               as
               annihilation
               ,
               nor
               ever
               seems
               in
               any
               other
               words
               to
               say
               of
               any
               wicked
               man
               ,
               that
               he
               shall
               be
               annihilated
               .
               As
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               grant
               it
               parallel
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               can
               see
               no
               Argument
               producible
               thence
               that
               either
               of
               them
               denotes
               annihilation
               ,
               being
               both
               so
               much
               more
               proper
               to
               denote
               Torments
               ,
               and
               those
               eternall
               .
               For
               the
               valley
               of
               Hinnom
               ,
               't
               is
               known
               that
               Children
               were
               not
               burnt
               to
               Ashes
               there
               ,
               but
               put
               into
               hollow
               brazen
               vessels
               ,
               and
               there
               fryed
               and
               scorched
               (
               a
               most
               lingering
               pain
               ,
               )
               and
               therefore
               call'd
               Tophet
               from
               the
               Timbrels
               that
               there
               us'd
               to
               sound
               to
               drown
               the
               noise
               of
               their
               dismal
               cryes
               .
               And
               for
               the
               lake
               the
               Text
               is
               expresse
               ,
               they
               that
               be
               tormented
               
               (
               without
               intermission
               )
               
                 Day
                 and
                 Night
              
               (
               &
               without
               cessation
               )
               
                 for
                 ever
                 and
                 ever
              
               .
               And
               though
               the
               valley
               of
               Hinnom
               being
               on
               Earth
               was
               not
               a
               state
               of
               of
               Eternall
               but
               temporary
               punishments
               ;
               yet
               that
               is
               no
               prejudice
               :
               for
               being
               to
               take
               a
               resemblance
               from
               earth
               and
               humane
               punishments
               where
               nothing
               was
               eternall
               ,
               the
               most
               that
               could
               be
               was
               to
               take
               the
               sharpest
               and
               most
               lingering
               Torments
               thereby
               to
               expresse
               those
               which
               ,
               being
               most
               sharp
               ,
               were
               eternall
               also
               .
               Thus
               much
               for
               the
               Texts
               of
               Scripture
               and
               phrases
               therein
               ,
               which
               seem
               favourable
               to
               the
               affirmation
               ,
               but
               duly
               weighed
               have
               not
               so
               prov'd
               .
            
             
               Now
               for
               the
               Consideration
               taken
               from
               
                 God's
                 Attributes
              
               of
               Justice
               ,
               and
               especially
               of
               Mercy
               p.
               4.
               
               There
               seem
               to
               me
               to
               be
               three
               weak
               parts
               in
               the
               arguing
               .
               First
               that
               to
               those
               
               sins
               which
               are
               committed
               under
               temptations
               and
               infirmities
               of
               ours
               ,
               not
               generally
               releiv'd
               by
               a
               sufficiency
               of
               auxiliary
               grace
               ,
               God's
               
                 eternal
                 punishments
              
               are
               suppos'd
               to
               be
               affix'd
               by
               them
               ,
               that
               maintain
               such
               punishments
               of
               eternal
               torments
               .
               Certainly
               they
               that
               thus
               doe
               ,
               doe
               amiss
               ;
               and
               by
               so
               doing
               give
               great
               occasion
               to
               those
               that
               believe
               them
               to
               find
               other
               measures
               for
               justice
               in
               God
               ,
               then
               those
               which
               he
               hath
               prescrib'd
               to
               men
               :
               (
               whereas
               in
               matters
               of
               this
               nature
               God
               is
               content
               to
               be
               judg'd
               by
               
                 our
                 Tribunal
              
               and
               measures
               ,
               
                 Judge
                 I
                 pray
                 you
                 betwixt
                 me
                 and
                 my
                 Vineyard
                 ,
              
               and
               
                 Are
                 not
                 my
                 wayes
                 equal
              
               ?
               )
               But
               they
               that
               maintain
               God's
               
                 requirings
                 Mic.
              
               6.
               to
               be
               proportion'd
               to
               his
               shewings
               ,
               and
               the
               sufficiency
               of
               the
               Divine
               grace
               ,
               ready
               for
               all
               that
               will
               make
               use
               of
               it
               ,
               and
               therein
               found
               the
               justice
               of
               punishing
               those
               that
               
               do
               despise
               or
               neglect
               those
               meanes
               so
               liberally
               and
               abundantly
               provided
               for
               them
               by
               God
               ,
               have
               given
               no
               cause
               for
               that
               exception
               .
               It
               is
               by
               them
               (
               on
               the
               contrary
               )
               marked
               out
               as
               an
               act
               of
               superabundant
               mercy
               ,
               that
               God
               forsakes
               not
               upon
               the
               first
               refusals
               and
               not
               making
               use
               of
               his
               grace
               ;
               he
               is
               long-suffering
               ,
               and
               most
               willing
               ,
               and
               most
               ardently
               labours
               
                 that
                 all
                 should
                 come
                 to
                 repentance
                 ,
              
               even
               such
               as
               have
               long
               resisted
               his
               Evangelical
               methods
               of
               rich
               grace
               .
               Secondly
               ,
               that
               weight
               is
               laid
               upon
               the
               Temporalness
               of
               the
               sins
               committed
               in
               this
               world
               ,
               intimating
               I
               suppose
               the
               unproportionableness
               of
               Temporal
               to
               Eternal
               ,
               and
               therein
               founding
               an
               objection
               against
               the
               Justice
               of
               those
               punishments
               .
               This
               I
               suppose
               is
               believ'd
               to
               have
               force
               against
               those
               that
               are
               wont
               to
               answer
               it
               by
               compensating
               the
               want
               of
               weight
               in
               the
               temporariness
               
               of
               the
               sin
               and
               sinner
               ,
               partly
               by
               the
               
                 eternity
                 of
                 God
              
               against
               whom
               the
               sin
               is
               committed
               ,
               partly
               by
               the
               preparedness
               and
               inclination
               of
               the
               man
               
                 to
                 sin
                 eternally
              
               ,
               in
               case
               he
               should
               live
               eternally
               .
               And
               I
               shall
               confess
               that
               I
               have
               alwaies
               look'd
               on
               those
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               (
               such
               as
               the
               Schools
               have
               many
               )
               not
               able
               fully
               to
               satisfy
               humane
               understanding
               ,
               and
               have
               therefore
               been
               careful
               in
               several
               writings
               to
               offer
               surer
               grounds
               of
               satisfaction
               in
               this
               matter
               ;
               by
               laying
               the
               weight
               on
               the
               option
               ,
               which
               is
               by
               God
               given
               us
               ,
               of
               
                 eternal
                 blisse
              
               on
               one
               side
               ,
               as
               the
               reward
               of
               our
               Evangelical
               obedience
               ,
               as
               on
               the
               other
               of
               
                 eternal
                 woe
              
               on
               our
               wilful
               denying
               ,
               and
               this
               finally
               and
               obstinately
               persever'd
               in
               :
               which
               makes
               it
               most
               just
               ,
               that
               they
               that
               resolutely
               and
               inexorably
               make
               this
               choice
               of
               never
               so
               much
               ill
               to
               themselves
               ,
               should
               have
               none
               but
               themselves
               
               to
               blame
               for
               the
               unhappinesse
               of
               their
               portion
               .
               Thirdly
               ,
               that
               God
               in
               inflicting
               punishment
               is
               compar'd
               with
               man
               in
               respect
               of
               the
               compassion
               supposeable
               in
               him
               to
               see
               any
               the
               worst
               man
               thus
               afflicted
               .
               Whereas
               I
               conceive
               God
               is
               to
               be
               look'd
               on
               here
               only
               as
               the
               Rector
               of
               the
               Universe
               ,
               whose
               office
               it
               is
               to
               proceed
               in
               the
               work
               of
               Judicature
               without
               passion
               on
               either
               side
               .
               You
               may
               see
               it
               in
               a
               Judge
               on
               Earth
               ,
               which
               if
               he
               be
               a
               well-natur'd
               man
               never
               willingly
               pronounces
               sentence
               ,
               
                 dolet
                 quoties
                 cogitur
                 esse
                 ferox
              
               :
               but
               yet
               must
               utterly
               disclaim
               his
               Office
               ,
               if
               he
               do
               not
               
                 secundùm
                 allegata
                 &
                 probata
              
               pronounce
               that
               sentence
               ,
               which
               the
               Law
               prescribes
               against
               such
               or
               such
               a
               fact
               ,
               and
               resist
               all
               temptations
               of
               his
               compassion
               in
               so
               doing
               .
               Such
               a
               severity
               is
               that
               of
               God's
               ,
               which
               the
               office
               which
               belongs
               to
               him
               in
               the
               World
               exacts
               of
               him
               ,
               even
               
               when
               he
               swears
               
                 that
                 he
                 is
                 far
                 from
                 delighting
                 in
                 the
                 death
                 of
                 him
                 that
                 dies
                 ,
              
               and
               most
               passionately
               exhorts
               
                 to
                 repent
                 and
                 live
              
               ,
               and
               imputes
               it
               to
               absolute
               wilfulnesse
               ,
               for
               which
               no
               reasonable
               account
               can
               be
               given
               by
               any
               man
               ,
               that
               he
               will
               thus
               suffer
               .
            
             
               Should
               he
               never
               make
               such
               lawes
               to
               represse
               Sin
               by
               assur'd
               expectation
               of
               
                 eternal
                 punishment
              
               ,
               we
               might
               easily
               judg
               what
               a
               World
               or
               rather
               Wildernesse
               of
               savage
               Creatures
               this
               Universe
               would
               be
               ,
               by
               what
               it
               now
               is
               ,
               even
               after
               all
               this
               severity
               of
               menace
               and
               interdict
               .
               T
               was
               therefore
               most
               just
               and
               most
               necessary
               ,
               that
               he
               should
               thus
               have
               ordein'd
               and
               enacted
               these
               
                 sad
                 lawes
              
               ;
               And
               therefore
               in
               great
               Justice
               and
               Wisdome
               ,
               and
               without
               any
               resistance
               from
               his
               infinite
               goodnesse
               and
               mercy
               ,
               He
               thus
               enacted
               .
               And
               having
               done
               so
               ,
               should
               he
               as
               oft
               as
               any
               one
               came
               to
               suffer
               according
               
               to
               those
               Lawes
               ,
               retract
               or
               dispence
               with
               ;
               set
               his
               Compassion
               to
               evacuate
               the
               processe
               ,
               and
               frustrate
               all
               the
               wise
               designes
               of
               this
               his
               Justice
               ?
               Certainly
               no
               man
               would
               ever
               expect
               this
               of
               an
               all-wise
               lawgiver
               ;
               or
               (
               after
               he
               hath
               set
               his
               Seal
               to
               this
               grand
               Indenture
               ,
               so
               solemnly
               as
               by
               his
               Son's
               promulgating
               and
               signing
               it
               with
               his
               blood
               )
               imagine
               that
               his
               Compassion
               should
               thus
               
                 tempore
                 non
                 suo
              
               interpose
               ,
               when
               there
               are
               so
               many
               more
               proper
               seasons
               ,
               wherein
               he
               hath
               effectually
               demonstrated
               himself
               to
               have
               as
               much
               of
               that
               to
               every
               the
               wickedst
               man
               that
               perisheth
               ,
               as
               any
               the
               tender'st
               father
               ,
               even
               David
               ever
               own'd
               to
               the
               most
               desperate
               rebel
               Son
               Absolon
               ,
               that
               finally
               refuseth
               all
               returning
               to
               mercy
               ,
               'till
               at
               length
               he
               perisheth
               in
               the
               midst
               of
               his
               Sin
               to
               the
               wounding
               his
               Fathers
               heart
               .
               These
               are
               three
               
               competent
               exceptions
               to
               that
               part
               of
               the
               arguing
               taken
               from
               Gods
               attributes
               .
               And
               therefore
               to
               the
               
                 additional
                 considerations
              
               for
               the
               strengthening
               thereof
               the
               reply
               will
               be
               easy
               ,
               that
               if
               they
               are
               the
               
                 greatest
                 part
                 of
                 the
                 World
              
               that
               falls
               under
               this
               severity
               :
               this
               is
               but
               necessarily
               consequent
               to
               that
               greatest
               part
               being
               such
               as
               that
               sentence
               most
               justly
               and
               indispensably
               belongs
               to
               ,
               and
               consequently
               not
               such
               whose
               guilts
               are
               truly
               suggested
               to
               be
               thus
               more
               venial
               ,
               and
               of
               an
               ordinary
               degree
               ;
               but
               only
               such
               as
               proceed
               from
               malice
               and
               obstinacy
               ,
               grosse
               negligence
               or
               groundlesse
               presumption
               .
               For
               for
               all
               other
               sins
               of
               
                 infirmity
                 ,
                 ignonorance
              
               ,
               and
               even
               wilfull
               ,
               timely
               retracted
               by
               repentance
               ,
               there
               is
               remedy
               prepar'd
               under
               the
               Gospell
               .
               Only
               whereas
               to
               the
               two
               heads
               of
               
               infirmity
               and
               ignorance
               ,
               as
               proofs
               of
               the
               more
               ordinary
               degree
               of
               guilt
               ,
               the
               Objecter
               addes
               negligence
               ,
               strength
               of
               temptation
               ,
               corruption
               of
               
                 nature
                 ,
                 affection
              
               ,
               evil
               education
               and
               example
               ;
               and
               then
               in
               grosse
               farther
               addes
               many
               other
               circumstances
               ,
               both
               positive
               and
               privative
               ,
               abating
               the
               hainousnesse
               of
               the
               guilt
               .
               This
               will
               deserve
               to
               be
               better
               consider'd
               ,
               both
               because
               the
               most
               of
               these
               (
               as
               the
               case
               truely
               stands
               )
               yield
               no
               matter
               of
               just
               excuse
               to
               any
               ,
               (
               for
               so
               't
               is
               sure
               of
               examples
               of
               men
               ,
               when
               in
               evident
               opposition
               to
               the
               commands
               and
               intermination
               of
               God
               :
               so
               of
               affection
               or
               sensitive
               passion
               ,
               when
               in
               contradiction
               to
               reason
               and
               humane
               nature
               ,
               the
               upper
               soule
               which
               ought
               to
               exercise
               its
               dominion
               given
               it
               by
               God
               over
               those
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               
                 bestial
                 part
                 of
                 the
                 man
              
               ;
               
               and
               not
               be
               corrupted
               and
               led
               captive
               and
               blindfold
               by
               it
               :
               so
               again
               evill
               education
               ,
               when
               contrary
               to
               the
               light
               of
               naturall
               conscience
               ;
               corruption
               of
               nature
               ,
               when
               repair'd
               by
               grace
               ;
               temptations
               of
               the
               flesh
               or
               world
               or
               Devill
               ,
               when
               infinitely
               outweigh'd
               by
               contrary
               motives
               to
               obedience
               and
               good
               living
               )
               and
               because
               some
               of
               them
               have
               much
               of
               malignity
               in
               them
               ,
               which
               may
               well
               enhance
               not
               lessen
               the
               guilt
               .
               Of
               this
               sort
               I
               chiefly
               instance
               in
               negligence
               ,
               such
               as
               it
               may
               be
               supine
               and
               wretchlesse
               ,
               which
               in
               a
               creature
               and
               servant
               containes
               all
               degrees
               of
               enhancing
               any
               sin
               :
               't
               is
               wilfull
               ,
               for
               he
               might
               be
               more
               careful
               :
               't
               is
               obstinate
               ,
               for
               he
               is
               oft
               warn'd
               of
               it
               by
               the
               noxious
               effects
               (
               which
               he
               cannot
               but
               discerne
               )
               of
               it
               ,
               and
               the
               Master
               's
               continual
               precepts
               to
               the
               contrary
               :
               'T
               is
               presumptuous
               ,
               still
               
               imagining
               he
               shall
               find
               mercy
               ,
               when
               God
               assures
               him
               he
               shall
               not
               in
               this
               way
               ,
               and
               upon
               that
               groundlesse
               confidence
               still
               presuming
               to
               offend
               :
               'T
               is
               most
               ungrateful
               scorning
               and
               contemning
               to
               make
               any
               use
               of
               the
               greatest
               treasures
               of
               grace
               ,
               all
               ready
               for
               him
               that
               would
               use
               tolerable
               diligence
               :
               'T
               is
               an
               act
               of
               horrible
               pride
               ,
               in
               despising
               God
               himself
               ,
               his
               
                 precepts
                 ,
                 threats
                 ,
                 promises
              
               ;
               of
               infidelity
               both
               active
               and
               passive
               ,
               not
               believing
               God
               ,
               not
               being
               faithful
               to
               his
               service
               ;
               And
               it self
               being
               nothing
               in
               effect
               but
               height
               of
               Idlenesse
               ,
               and
               that
               doing
               or
               admitting
               much
               more
               ill
               ,
               omitting
               much
               more
               good
               (
               meerly
               to
               gratify
               that
               one
               swinish
               vile
               pleasure
               of
               sloth
               )
               then
               any
               covetous
               voluptuous
               man
               doth
               for
               his
               greatest
               treasures
               ,
               or
               tast
               fullest
               sensualities
               ;
               it
               hath
               as
               it
               
               were
               all
               the
               aggravations
               of
               all
               other
               sins
               collected
               into
               one
               sink
               or
               kennel
               .
               In
               this
               place
               the
               description
               assign'd
               the
               worst
               of
               men
               ,
               [
               viz.
               men
               of
               flagitious
               and
               contumacious
               lives
               ]
               may
               perhaps
               deserve
               some
               animadversion
               .
               For
               if
               this
               be
               the
               one
               measure
               ,
               to
               which
               eternal
               punishments
               are
               thought
               commensurable
               ,
               't
               is
               possible
               there
               may
               be
               great
               and
               dangerous
               mistake
               in
               it
               .
            
             
               For
               1.
               
               There
               are
               many
               principles
               of
               godless
               living
               all
               meeting
               in
               the
               effect
               ,
               casting
               off
               the
               yoke
               of
               God's
               obedience
               ,
               and
               so
               equally
               deserving
               to
               fall
               under
               the
               severity
               of
               those
               lawes
               by
               which
               the
               world
               was
               created
               and
               manag'd
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               are
               the
               two
               comprehensive
               names
               of
               them
               ,
               but
               there
               are
               several
               under
               each
               .
               Under
               the
               first
               pride
               and
               rage
               and
               
               revenge
               &c.
               under
               the
               second
               voluptuousnesse
               of
               all
               sorts
               ,
               Covetousnesse
               ,
               desire
               of
               
                 praise
                 &c.
              
               
               And
               every
               of
               these
               have
               a
               foundation
               in
               our
               corrupt
               nature
               ,
               and
               temptations
               from
               without
               also
               :
               And
               as
               one
               soyle
               is
               more
               unhappily
               qualify'd
               for
               the
               one
               ;
               so
               another
               is
               for
               another
               .
               And
               if
               all
               the
               restreints
               ,
               commands
               ,
               preventions
               ,
               excitations
               ,
               invitations
               ,
               engagements
               ,
               mercies
               ,
               punishments
               of
               God
               ;
               all
               his
               Methods
               of
               armature
               and
               fortifying
               each
               man
               against
               these
               domestick
               enemies
               and
               traitours
               of
               his
               ,
               may
               not
               be
               permitted
               to
               have
               any
               force
               toward
               his
               rescue
               out
               of
               this
               slavery
               to
               any
               of
               these
               sins
               ,
               there
               is
               little
               reason
               of
               excuse
               that
               will
               hold
               the
               pleading
               for
               any
               of
               these
               .
               The
               contumacy
               is
               in
               effect
               the
               same
               in
               each
               ;
               in
               him
               that
               askes
               God
               forgivenesse
               
               for
               his
               intemperance
               every
               day
               ,
               and
               every
               night
               wallowes
               in
               it
               ;
               as
               to
               him
               that
               goes
               on
               sullenly
               and
               demurely
               ,
               and
               hath
               no
               regret
               to
               it
               .
               The
               aggravations
               are
               several
               ;
               but
               the
               difference
               of
               the
               degrees
               of
               malignity
               hardly
               discernible
               :
               Or
               if
               the
               disadvantage
               be
               on
               the
               side
               of
               the
               stout
               flagitious
               offender
               ,
               this
               is
               no
               more
               then
               is
               necessary
               to
               be
               suppos'd
               to
               the
               defining
               several
               degrees
               of
               torments
               in
               Hell
               ,
               that
               the
               
                 mighty
                 sinners
                 might
                 be
                 mightily
                 punished
              
               ;
               it
               doth
               not
               at
               all
               concern
               the
               justice
               of
               that
               sentence
               ,
               that
               decrees
               every
               unreform'd
               impenitent
               to
               those
               flames
               .
               For
               repentance
               ,
               as
               it
               signifies
               some
               degree
               of
               sincere
               renovation
               ,
               being
               the
               
                 minimum
                 quod
                 sic
              
               ,
               without
               which
               all
               shall
               perish
               even
               under
               the
               Gospel
               ,
               (
               that
               utmost
               dispensation
               
               of
               strict
               Law
               that
               God
               will
               permit
               any
               to
               hope
               for
               ,
               that
               doth
               not
               give
               the
               lie
               to
               his
               message
               in
               the
               mouth
               of
               his
               Son
               )
               they
               that
               come
               short
               of
               this
               have
               no
               more
               to
               plead
               from
               any
               other
               circumstance
               imaginable
               ,
               because
               that
               God
               which
               gave
               space
               for
               repentance
               ,
               hath
               also
               provided
               such
               counterballances
               either
               of
               aids
               or
               pardon
               to
               such
               circumstances
               ,
               as
               shall
               utterly
               frustrate
               and
               prevent
               all
               plea
               that
               can
               from
               thence
               be
               drawn
               either
               against
               his
               justice
               or
               his
               mercy
               .
               2.
               
               It
               must
               be
               remembred
               that
               there
               be
               other
               states
               ,
               to
               which
               those
               titles
               of
               flagitious
               and
               contumacious
               lives
               are
               not
               competible
               ,
               which
               yet
               have
               no
               lesse
               of
               malignity
               in
               them
               by
               that
               consideration
               ,
               such
               are
               that
               of
               the
               intricate
               disguis'd
               painted
               hypocrite
               ,
               that
               hath
               God
               alwaies
               in
               his
               
               mouth
               ,
               and
               his
               glory
               the
               design
               of
               his
               foulest
               actions
               ,
               and
               yet
               his
               damnation
               as
               just
               as
               any
               man's
               :
               that
               of
               the
               wicked
               Christian
               ,
               carnal
               Gospeller
               ,
               that
               under
               the
               vow
               of
               
                 baptisme
                 ,
                 i.
                 e.
              
               Christs
               banner
               ,
               equals
               the
               sinnes
               of
               
                 Jew
                 ,
                 Turk
              
               or
               Heathen
               Worshipper
               :
               that
               of
               recidivation
               into
               forsaken
               sins
               ,
               Apostacy
               ,
               Temporary
               adherence
               to
               Christ
               ,
               (
               but
               
                 in
                 time
                 of
                 temptation
              
               presently
               
                 they
                 are
                 offended
              
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               cowardly
               Gnosticks
               ,
               that
               Christ
               in
               the
               Revelation
               ranks
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               unbelievers
               )
               each
               of
               these
               upon
               other
               as
               just
               accounts
               ,
               as
               those
               under
               which
               the
               flagitious
               and
               contumacious
               is
               acknowledged
               to
               fall
               ,
               and
               perish
               ,
               may
               as
               reasonably
               be
               resolv'd
               to
               have
               their
               portion
               :
               the
               richest
               talents
               being
               rather
               more
               then
               less
               accountable
               for
               ,
               then
               the
               
               meanest
               ;
               and
               the
               
                 utter
                 darkness
              
               ,
               where
               there
               is
               weeping
               and
               gnashing
               of
               teeth
               ,
               peculiarly
               assign'd
               to
               the
               
                 unprofitable
                 servant
              
               ,
               that
               being
               apt
               to
               object
               severity
               and
               austerity
               against
               God
               ,
               did
               not
               yet
               endeavour
               by
               improving
               his
               Talent
               to
               approve
               himself
               unto
               him
               .
               By
               the
               way
               ,
               that
               parable
               forewarns
               us
               how
               possible
               it
               is
               for
               a
               man
               negligently
               to
               loose
               all
               his
               opportunities
               of
               graces
               and
               advantages
               toward
               heaven
               ,
               and
               engulfe
               himself
               in
               endless
               woe
               ,
               whilst
               his
               heart
               is
               secretly
               objecting
               against
               the
               reconcileableness
               of
               God's
               judgments
               with
               those
               Attributes
               which
               he
               thinks
               fit
               to
               be
               vindicated
               in
               all
               his
               inflictions
               .
               In
               this
               Section
               (
               after
               the
               middle
               of
               the
               4th
               .
               p.
               )
               it
               is
               resolv'd
               ,
               that
               the
               opinion
               of
               
                 eternal
                 torments
              
               ,
               properly
               so
               call'd
               ,
               is
               not
               to
               be
               accepted
               upon
               less
               termes
               then
               of
               
               plain
               demonstration
               from
               Scripture
               :
               But
               what
               that
               signifies
               ,
               I
               cannot
               guess
               ;
               
                 God's
                 affirmation
              
               when
               once
               reveal'd
               ,
               as
               there
               is
               no
               just
               cause
               to
               doubt
               the
               testimony
               to
               be
               divine
               ,
               will
               bear
               down
               all
               difficulties
               ,
               which
               any
               improbability
               of
               the
               matter
               will
               suggest
               to
               us
               .
               Reason
               it self
               thus
               judgeth
               ,
               that
               God
               is
               to
               be
               believed
               rather
               then
               any
               humane
               reasoning
               .
               If
               therefore
               Christ
               (
               who
               sufficiently
               testify'd
               himself
               to
               come
               from
               God
               ,
               and
               to
               have
               the
               signature
               of
               his
               Authority
               on
               all
               his
               affirmations
               )
               did
               teach
               
                 eternity
                 of
                 torments
              
               properly
               so
               call'd
               ,
               and
               express
               that
               doctrine
               in
               such
               plain
               words
               ,
               as
               all
               that
               heard
               him
               and
               his
               Commissioners
               preach
               ,
               were
               firmly
               resolv'd
               to
               signifie
               the
               real
               everlastingness
               of
               those
               torments
               ,
               then
               I
               suppose
               here
               is
               as
               plain
               demonstration
               ,
               as
               the
               weightiness
               of
               the
               
               matter
               or
               the
               Objecter's
               exceptions
               can
               exact
               .
               And
               that
               thus
               it
               is
               ,
               it
               may
               not
               be
               amiss
               briefly
               to
               shew
               in
               this
               place
               .
               Besides
               those
               testimonies
               which
               are
               by
               the
               Objecter
               produc'd
               (
               and
               as
               they
               are
               enervated
               by
               him
               ,
               have
               and
               shall
               be
               vindicated
               and
               clear'd
               to
               have
               force
               in
               them
               ,
               and
               so
               are
               not
               to
               be
               mention'd
               here
               )
               I
               insist
               on
               these
               three
               .
               1.
               
               The
               parable
               of
               Dives
               and
               Lazarus
               ,
               which
               being
               yielded
               to
               be
               but
               a
               parable
               ,
               hath
               yet
               from
               Christs
               using
               it
               these
               grounds
               of
               assuring
               our
               faith
               ,
               that
               there
               is
               as
               certainly
               after
               this
               life
               a
               state
               of
               torments
               as
               of
               bliss
               ,
               and
               those
               torments
               executed
               by
               scorching
               ,
               but
               not
               devouring
               and
               consuming
               ,
               much
               less
               annihilating
               flames
               .
               He
               that
               is
               in
               them
               hath
               nothing
               to
               beg
               but
               a
               present
               
                 cooling
                 of
                 his
                 tongue
              
               ,
               and
               that
               may
               not
               be
               had
               ,
               because
               Dives
               hath
               had
               
               all
               his
               portion
               of
               
                 good
                 things
                 in
                 this
                 life
              
               ,
               and
               so
               must
               have
               no
               more
               such
               ,
               though
               it
               be
               but
               the
               least
               allay
               of
               his
               pains
               for
               one
               minute
               ,
               which
               sure
               excludes
               annihilation
               ,
               which
               is
               the
               perfect
               superseding
               of
               them
               .
               Again
               ,
               
                 there
                 is
                 a
                 gulf
                 fixed
              
               ,
               which
               interscinds
               all
               entercourse
               between
               Heaven
               and
               Hell
               ,
               whereby
               any
               aid
               or
               relief
               should
               come
               to
               them
               .
               These
               circumstances
               put
               together
               must
               conclude
               ,
               that
               the
               fire
               being
               not
               such
               as
               of
               it self
               consum'd
               those
               that
               were
               tormented
               in
               it
               ,
               and
               Abraham
               ,
               that
               was
               now
               a
               Comprehensor
               ,
               knowing
               that
               there
               was
               now
               no
               place
               left
               for
               the
               least
               degree
               of
               release
               to
               the
               sufferer
               ,
               and
               no
               relief
               being
               to
               be
               hop'd
               for
               from
               Heaven
               ,
               from
               whence
               only
               it
               was
               possible
               to
               come
               ,
               the
               fire
               and
               so
               the
               continuance
               in
               the
               torments
               must
               be
               eternal
               .
               I
               foresee
               
               but
               one
               objection
               to
               this
               ,
               viz
               :
               that
               this
               was
               before
               the
               Day
               of
               Judgment
               ,
               and
               then
               ,
               this
               
                 non
                 obstante
              
               ,
               the
               fire
               after
               the
               day
               of
               Doom
               may
               annihilate
               .
               To
               this
               I
               answer
               ,
               that
               the
               Parable
               is
               not
               bound
               to
               refer
               to
               the
               time
               wherein
               it
               was
               delivered
               .
               Other
               parables
               of
               the
               King
               and
               the
               Bridegroom
               referr'd
               to
               after
               times
               ,
               and
               this
               here
               by
               the
               seeing
               Dives
               bodily
               in
               Hell
               ,
               and
               the
               scorching
               of
               the
               tongue
               and
               the
               mention
               of
               dipping
               the
               finger
               &c
               must
               refer
               to
               the
               state
               of
               conjunction
               of
               souls
               and
               bodies
               in
               Heaven
               and
               Hell
               ,
               and
               that
               must
               be
               after
               the
               Resurrection
               ;
               and
               so
               that
               supersedes
               that
               one
               objection
               ,
               and
               I
               foresee
               no
               other
               .
            
             
               Secondly
               ,
               I
               mention
               Christs
               words
               of
               Judas
               ,
               that
               it
               were
               
                 better
                 for
                 him
                 never
                 to
                 have
                 been
                 born
                 ,
              
               and
               of
               him
               that
               should
               offend
               a
               
               tender
               disciple
               ,
               and
               avert
               him
               from
               Christ
               ,
               that
               it
               were
               better
               
                 a
                 Milstone
                 were
                 hanged
                 about
                 his
                 neck
                 ,
                 and
                 he
                 cast
                 into
                 the
                 midst
                 of
                 the
                 Sea.
              
               Here
               I
               shall
               suppose
               annihilation
               as
               fully
               express'd
               by
               these
               two
               phrases
               ,
               as
               by
               any
               it
               could
               be
               ,
               and
               yet
               that
               somewhat
               worse
               then
               that
               expects
               wicked
               men
               ,
               which
               must
               needs
               be
               founded
               in
               eternal
               
                 miserable
                 being
              
               :
               for
               eternal
               Being
               ,
               if
               not
               miserable
               ,
               is
               much
               better
               ;
               and
               miserable
               Being
               ,
               if
               not
               eternal
               ,
               but
               immediately
               determin'd
               by
               a
               swift
               destruction
               ,
               as
               Christ
               supposeth
               ,
               is
               not
               certainly
               and
               unquestionably
               worse
               then
               never
               having
               had
               a
               Being
               .
            
             
               Thirdly
               ,
               I
               resume
               again
               (
               though
               I
               now
               perceive
               they
               are
               after
               mention'd
               )
               the
               express
               words
               of
               Christ
               Revel
               .
               20.10
               .
               that
               the
               
                 Beast
                 and
                 the
                 false
                 Prophets
              
               ,
               i.
               e.
               some
               wicked
               men
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 shall
                 be
                 tormented
                 
                 in
                 a
                 lake
                 of
                 fire
                 and
                 brimestone
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
                 .
              
               Nothing
               could
               have
               been
               more
               expresse
               :
               And
               to
               these
               I
               adde
               ,
               that
               there
               is
               no
               one
               seeming
               dissent
               of
               contrary
               testimony
               producible
               from
               the
               whole
               Scripture
               ,
               but
               innumerable
               that
               bear
               full
               consent
               with
               these
               ,
               which
               consequently
               have
               establisht
               the
               faith
               of
               this
               Article
               ,
               that
               it
               was
               by
               the
               Apostles
               of
               Christ
               enter'd
               into
               that
               depositum
               which
               they
               left
               in
               every
               Church
               where
               they
               preach'd
               ,
               as
               appears
               by
               the
               last
               words
               of
               the
               Apostles
               Creed
               ,
               
                 the
                 life
                 everlasting
              
               ;
               which
               as
               it
               is
               expresly
               contrary
               to
               annihilation
               ,
               which
               is
               excision
               and
               determination
               of
               life
               in
               respect
               of
               duration
               or
               lasting
               ,
               so
               being
               subjoyn'd
               to
               the
               
                 resurrection
                 of
                 the
                 body
              
               ,
               must
               be
               indefinitely
               coextended
               to
               that
               ,
               and
               so
               belong
               
               to
               all
               bodies
               that
               are
               rais'd
               .
               And
               that
               it
               is
               thus
               comprehensive
               ,
               appears
               more
               manifestly
               by
               the
               
                 Athanasian
                 Creed
              
               ,
               which
               
                 to
                 the
                 rising
                 and
                 coming
                 again
                 of
                 all
                 men
                 with
                 their
                 bodies
                 ,
                 and
                 giving
                 account
                 for
                 their
                 own
                 works
                 ,
              
               which
               is
               parallel
               to
               the
               Resurrection
               of
               the
               body
               ,
               subjoyns
               as
               the
               Explication
               of
               Everlasting
               life
               this
               express
               
                 Dogma
                 ,
                 And
                 they
                 that
                 have
                 done
                 good
                 shall
                 go
                 into
                 life
                 everlasting
                 ,
                 and
                 they
                 that
                 have
                 done
                 evil
                 into
                 everlasting
                 fire
                 .
              
               And
               this
               was
               no
               doubt
               the
               concordant
               sence
               of
               the
               Churches
               ,
               that
               had
               this
               depositum
               of
               Christian
               faith
               ,
               both
               from
               the
               Scriptures
               and
               the
               preaching
               of
               the
               Apostles
               ,
               and
               their
               Successors
               ,
               committed
               to
               them
               .
               And
               so
               there
               remains
               no
               cause
               of
               doubt
               of
               the
               validity
               or
               plainness
               of
               demonstration
               ,
               as
               far
               as
               any
               matter
               of
               doctrine
               is
               capable
               
               of
               it
               from
               the
               testimony
               of
               Christ
               and
               of
               God.
               What
               followes
               of
               the
               incredibility
               of
               this
               doctrine
               ,
               making
               some
               men
               desperately
               doubt
               of
               the
               truth
               of
               the
               whole
               body
               of
               Religion
               ,
               can
               have
               no
               force
               against
               the
               truth
               of
               it
               .
               All
               Christ's
               
                 duri
                 sermones
              
               had
               that
               effect
               of
               his
               teaching
               them
               ,
               
                 they
                 were
                 offended
                 at
                 him
              
               :
               and
               the
               meaning
               of
               that
               is
               ,
               They
               forsook
               the
               whole
               Religion
               .
            
             
               Having
               gone
               thus
               far
               in
               particular
               Reply
               to
               all
               that
               have
               been
               propos'd
               in
               favour
               of
               the
               Affirmative
               of
               the
               question
               ,
               I
               need
               not
               accommodate
               any
               Answer
               to
               the
               remaining
               (
               fifth
               )
               page
               of
               the
               first
               part
               .
               The
               three
               Postulata's
               ,
               if
               all
               granted
               ,
               (
               as
               they
               may
               in
               some
               limited
               sence
               )
               will
               gain
               him
               nothing
               .
               Not
               the
               first
               ,
               for
               the
               letter
               of
               Scripture
               favours
               not
               him
               ,
               
               as
               hath
               been
               shew'd
               ;
               death
               and
               destruction
               no
               way
               signify
               or
               conclude
               annihilation
               .
               Not
               the
               second
               ,
               for
               there
               is
               no
               one
               Text
               clear
               in
               phrase
               and
               signification
               yet
               produc'd
               for
               the
               affirmative
               ,
               nor
               any
               that
               by
               any
               age
               or
               orthodox
               Father
               hath
               been
               so
               interpreted
               .
               Not
               the
               third
               ,
               because
               in
               our
               doctrine
               ,
               set
               upon
               its
               due
               basis
               ,
               there
               is
               nothing
               so
               much
               as
               of
               a
               seeming
               disagreeableness
               to
               piety
               ,
               or
               the
               nature
               or
               Attributes
               of
               God
               ,
               as
               hath
               been
               shew'd
               also
               .
               Then
               for
               the
               scandal
               of
               those
               disputes
               about
               Predestination
               &c.
               which
               is
               thought
               to
               be
               allay'd
               by
               the
               opinion
               of
               Annihilation
               ,
               I
               answer
               ,
               that
               they
               which
               deny
               all
               irrespective
               decree
               of
               Reprobation
               or
               Praeterition
               against
               Supralapsarians
               and
               Sublapsarians
               ,
               that
               affirm
               universality
               of
               Redemption
               ,
               and
               of
               the
               gift
               of
               
                 sufficient
                 
                 grace
              
               (
               all
               which
               are
               maintain'd
               by
               Bishop
               Overall
               ,
               to
               whom
               the
               disputer
               professeth
               to
               encline
               ,
               and
               are
               known
               to
               have
               been
               maintained
               by
               concordant
               votes
               of
               all
               the
               Fathers
               of
               the
               Greek
               and
               Latin
               Church
               before
               St
               Augustin
               ,
               and
               since
               him
               by
               a
               considerable
               part
               of
               the
               Church
               through
               all
               Ages
               ,
               and
               the
               contrary
               never
               universally
               receiv'd
               as
               a
               Doctrine
               ,
               and
               so
               remaines
               to
               have
               been
               but
               a
               disputable
               question
               at
               the
               most
               )
               cannot
               be
               imagin'd
               to
               be
               under
               any
               part
               of
               this
               scandall
               ,
               or
               consequently
               to
               receive
               benefit
               by
               the
               Allay
               that
               is
               spoken
               of
               .
               And
               if
               the
               Doctrine
               of
               Reprobation
               &c.
               have
               need
               of
               this
               Antidote
               ,
               to
               avert
               the
               ill
               and
               dangerous
               consequences
               of
               it
               ,
               and
               to
               reconcile
               their
               dictates
               with
               piety
               and
               reverence
               to
               God
               Almighty
               ,
               then
               it
               is
               
               more
               then
               time
               that
               the
               favourers
               of
               that
               Doctrine
               should
               rather
               change
               their
               poysons
               for
               wholsome
               dyet
               ,
               then
               like
               the
               Mountebank
               on
               the
               Stage
               presume
               to
               swallow
               the
               poyson
               in
               confidence
               of
               this
               only
               antidote
               ,
               which
               I
               have
               not
               yet
               heard
               that
               he
               believes
               to
               have
               any
               force
               in
               it
               .
               In
               a
               word
               ,
               let
               us
               all
               renounce
               the
               
                 irrespective
                 decree
              
               of
               Reprobation
               ,
               as
               I
               professe
               to
               do
               ,
               and
               there
               is
               no
               more
               pretence
               for
               the
               denying
               of
               eternall
               torments
               of
               the
               Reprobates
               upon
               that
               account
               .
               As
               for
               the
               punishment
               of
               
                 personall
                 sins
              
               ,
               and
               their
               circumstantiall
               abatements
               ,
               that
               hath
               been
               accounted
               for
               already
               .
            
          
           
             
             
             
               The
               second
               Part.
               
            
             
               IN
               the
               Second
               Part
               the
               view
               of
               the
               places
               producible
               for
               Eternall
               Pains
               ,
               begins
               with
               a
               prejudice
               ,
               viz.
               that
               it
               is
               no
               where
               plainly
               and
               directly
               denyed
               that
               the
               Reprobates
               shall
               be
               destroy'd
               .
               But
               that
               negative
               Argument
               as
               it
               is
               simply
               invalid
               ,
               so
               it
               is
               most
               unseasonably
               prefixt
               to
               the
               setting
               down
               of
               Testimonies
               for
               the
               perpetuity
               of
               their
               Torments
               :
               For
               if
               one
               such
               Text
               be
               produc'd
               that
               shall
               really
               conclude
               their
               torments
               perpetual
               ,
               (
               as
               certainly
               do
               the
               words
               of
               Christ
               Revel
               .
               20.10
               .
               of
               their
               being
               tormented
               Day
               and
               Night
               for
               ever
               and
               ever
               )
               it
               is
               then
               most
               
               certainly
               consequent
               that
               the
               Reprobate
               shall
               not
               be
               destroy'd
               immediately
               after
               the
               day
               of
               Judgment
               :
               and
               what
               is
               that
               but
               the
               plain
               and
               direct
               denial
               of
               it
               .
               And
               to
               adde
               that
               it
               is
               no
               where
               said
               that
               they
               shall
               live
               for
               ever
               but
               that
               incorruption
               seems
               to
               be
               the
               priviledge
               of
               the
               Elect
               ,
               is
               sure
               but
               another
               branch
               of
               the
               same
               paralogisme
               ,
               for
               they
               that
               are
               tormented
               for
               ever
               have
               sence
               and
               life
               for
               ever
               ,
               but
               that
               being
               a
               life
               of
               misery
               eternal
               hath
               no
               semblance
               of
               the
               priviledge
               of
               the
               Elect
               ,
               whose
               Crown
               it
               is
               to
               live
               and
               reign
               ,
               not
               to
               live
               and
               be
               punisht
               for
               ever
               .
               And
               so
               this
               yields
               not
               the
               least
               mite
               of
               advantage
               to
               the
               former
               opinion
               .
               Now
               for
               the
               phrases
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mat.
               18.8
               .
               &
               25.41.48
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mat.
               25.46
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mar.
               3.29
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               Mar.
               9.43.44
               .
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               v.
               45.46.48
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               2.
               
               Pet.
               2.17
               .
               Jud.
               13.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               Revel
               .
               14
               ▪
               11.
               and
               the
               
                 lake
                 of
                 fire
                 and
                 brimstone
                 ,
                 where
                 the
                 beast
                 and
                 the
                 prophet
                 shall
                 be
                 tormented
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
                 .
                 Revel
                 .
              
               20.10
               .
               All
               these
               are
               endeavour'd
               to
               be
               evacuated
               first
               by
               a
               general
               Answer
               ;
               then
               by
               particulars
               accommodated
               to
               each
               particular
               phrase
               .
               The
               general
               is
               ,
               that
               the
               phrase
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               do
               not
               alwaies
               signify
               an
               absolute
               eternity
               ,
               but
               either
               a
               long
               time
               ,
               or
               an
               irreparable
               estate
               of
               things
               ,
               or
               during
               unto
               the
               cessation
               of
               the
               subject
               .
               And
               without
               disputing
               the
               truth
               of
               this
               answer
               ,
               it
               will
               be
               sufficient
               to
               my
               turn
               ,
               if
               either
               some
               of
               these
               phrases
               do
               sometimes
               signify
               an
               
                 absolute
                 
                 eternity
              
               ,
               for
               then
               I
               shall
               have
               no
               reason
               to
               except
               against
               the
               Interpretation
               of
               the
               universal
               Church
               of
               God
               for
               so
               many
               Centuries
               ,
               which
               thus
               understand
               all
               ,
               unquestionably
               most
               ,
               of
               these
               places
               ;
               or
               if
               they
               here
               denote
               an
               irreparable
               state
               of
               those
               things
               that
               are
               spoken
               of
               ;
               for
               then
               the
               wicked
               being
               
                 cast
                 into
                 fire
              
               ,
               are
               in
               that
               state
               
                 irreparably
                 ,
                 Math.
              
               18
               .
               8.25.4●
               .
               being
               in
               
                 eternal
                 punishment
                 ,
                 Math.
              
               25.41
               .
               are
               irreparably
               there
               ,
               and
               so
               in
               the
               rest
               ;
               which
               notion
               of
               eternal
               would
               never
               mind
               any
               man
               of
               the
               annihilation
               of
               those
               that
               are
               enter'd
               on
               such
               eternal
               flames
               or
               punishments
               .
               As
               for
               the
               testimonies
               from
               Deut.
               15.17
               .
               Ps
               .
               37.29
               .
               and
               14.6
               .
               they
               are
               all
               necessarily
               interpreted
               by
               the
               matter
               of
               them
               to
               refer
               to
               certain
               finite
               periods
               ,
               either
               of
               the
               man's
               life
               and
               
               capacity
               ,
               either
               of
               serving
               ,
               or
               enjoying
               the
               earthly
               Canaan
               in
               the
               two
               former
               places
               ,
               or
               to
               the
               end
               of
               this
               World
               ,
               as
               the
               last
               of
               them
               ,
               but
               no
               way
               prejudices
               the
               proper
               use
               of
               the
               words
               for
               absolute
               eternity
               ,
               when
               the
               matter
               so
               requires
               ,
               as
               I
               suppose
               it
               doth
               ,
               whensoever
               it
               speaketh
               of
               a
               duration
               which
               is
               to
               commence
               at
               the
               end
               of
               this
               life
               or
               world
               of
               ours
               ,
               as
               when
               
                 eternal
                 life
              
               is
               mention'd
               ,
               the
               disputer
               will
               acknowledg
               ;
               and
               yet
               with
               no
               more
               reason
               then
               I
               can
               render
               for
               interpreting
               
                 eternal
                 punishment
              
               to
               this
               sence
               .
               But
               because
               the
               Objecter
               depends
               not
               on
               this
               his
               general
               Answer
               ,
               let
               us
               descend
               to
               the
               particulars
               :
               And
               first
               that
               of
               everlasting
               fire
               .
               Mat.
               18.8
               .
               and
               25.41.48
               .
               Jud.
               7.
               
               Here
               Jud.
               7.
               is
               added
               over
               and
               above
               those
               places
               which
               were
               even
               now
               produced
               for
               this
               phrase
               ,
               
               and
               on
               purpose
               ,
               it
               seems
               ,
               as
               a
               decoy
               to
               draw
               all
               the
               rest
               into
               the
               net
               .
               For
               herein
               is
               the
               answer
               founded
               ,
               that
               the
               last
               of
               those
               Iud.
               7.
               is
               by
               most
               Divines
               not
               understood
               to
               speak
               of
               the
               fire
               of
               Hell
               ,
               but
               of
               that
               fire
               whereby
               their
               cities
               were
               destroy'd
               ,
               which
               was
               only
               a
               deigma
               of
               hell
               fire
               ,
               and
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               shall
               not
               signify
               eternal
               burning
               ,
               but
               utter
               destruction
               ,
               to
               which
               is
               added
               the
               consideration
               of
               a
               question
               ,
               which
               may
               be
               made
               from
               Mat.
               8.29
               whither
               the
               Devils
               themselves
               ,
               for
               whom
               eternal
               fire
               was
               prepar'd
               ,
               be
               yet
               cast
               into
               it
               ,
               who
               are
               said
               Iud.
               6.
               and
               2.
               
               Pet.
               2.4
               .
               to
               be
               but
               prisoners
               ,
               and
               so
               not
               yet
               under
               the
               execution
               of
               their
               doom
               .
            
             
               To
               all
               this
               I
               answer
               ,
               First
               ,
               that
               if
               the
               suggestion
               be
               true
               ,
               that
               such
               is
               the
               judgment
               of
               
                 most
                 Divines
              
               (
               which
               I
               acknowledg
               to
               have
               been
               mine
               
               own
               formerly
               ,
               but
               have
               changed
               it
               since
               )
               concerning
               that
               place
               Iud.
               7.
               and
               their
               authority
               deem'd
               by
               him
               that
               urgeth
               it
               worth
               the
               heeding
               ▪
               then
               is
               the
               more
               united
               consent
               of
               
                 all
                 Catholick
                 interpreters
              
               ,
               none
               excepted
               ,
               for
               the
               notion
               of
               the
               same
               phrase
               in
               all
               other
               places
               of
               far
               greater
               authority
               for
               the
               admitting
               the
               eternity
               of
               that
               fire
               which
               is
               asserted
               in
               them
               :
               and
               if
               by
               those
               other
               places
               the
               Article
               be
               establish'd
               ,
               I
               shall
               not
               need
               contend
               for
               (
               nor
               should
               ever
               have
               produc'd
               )
               that
               one
               place
               of
               Iude
               ,
               because
               some
               Interpreters
               ,
               and
               even
               mine
               owne
               former
               doubting
               of
               that
               one
               ,
               can
               be
               no
               prejudice
               to
               their
               consent
               with
               me
               for
               the
               many
               other
               ,
               any
               one
               of
               which
               if
               it
               truly
               conclude
               the
               eternity
               of
               hell
               fire
               ,
               is
               as
               good
               as
               a
               thousand
               .
               But
               then
               ,
               Secondly
               ,
               as
               I
               do
               not
               consent
               this
               to
               have
               
               been
               the
               judgment
               of
               most
               Divines
               ,
               which
               is
               said
               to
               be
               ;
               so
               I
               now
               upon
               better
               consideration
               of
               the
               Context
               ,
               see
               no
               reason
               that
               could
               induce
               me
               or
               any
               to
               make
               that
               ,
               so
               as
               to
               reject
               the
               more
               literal
               interpretation
               .
               That
               Sodom
               and
               Gomorrah
               ,
               and
               the
               Cities
               about
               them
               signify
               the
               inhabitants
               of
               those
               Cities
               ,
               is
               apparent
               there
               by
               their
               being
               affirm'd
               to
               have
               
                 given
                 themselves
                 over
                 to
                 fornication
              
               ,
               which
               sure
               not
               the
               walls
               but
               the
               inhabitants
               did
               :
               and
               then
               sure
               those
               that
               
                 suffer'd
                 the
                 vengeance
                 of
                 eternal
                 fire
                 ,
              
               and
               therein
               
                 are
                 set
                 forth
                 for
                 an
                 example
              
               or
               essay
               ,
               what
               we
               Christians
               following
               the
               like
               sins
               are
               to
               expect
               ,
               are
               not
               the
               Wals
               but
               the
               Inhabitants
               also
               .
               By
               the
               way
               ,
               it
               is
               not
               the
               
                 praeter
                 tense
              
               or
               sence
               ,
               or
               in
               the
               aorist
               ,
               (
               as
               when
               of
               the
               Angels
               v.
               6.
               it
               is
               said
               
                 they
                 kept
              
               not
               but
               left
               ,
               and
               
               of
               these
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 having
                 given
                 themselves
                 over
                 to
                 fornication
              
               )
               but
               in
               the
               present
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               suffering
               ,
               either
               as
               not
               at
               all
               looking
               back
               in
               this
               part
               of
               the
               period
               to
               their
               destruction
               on
               earth
               by
               fire
               and
               brimstone
               ,
               or
               else
               as
               to
               a
               lasting
               judgment
               then
               began
               ,
               but
               still
               continuing
               upon
               them
               without
               any
               release
               ;
               
                 they
                 still
                 suffer
                 that
                 vengeance
                 of
                 fire
              
               which
               withall
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               also
               ,
               never
               likely
               to
               have
               an
               end
               .
               So
               no
               good
               firm
               ground
               is
               there
               in
               this
               Interpretation
               ,
               which
               I
               remember
               I
               had
               long
               since
               out
               of
               Socinus
               ,
               but
               is
               not
               ,
               that
               I
               know
               of
               ,
               the
               resolution
               of
               most
               Divines
               .
               As
               for
               the
               question
               whither
               the
               Devils
               are
               yet
               cast
               into
               eternal
               Hell
               ,
               there
               will
               be
               no
               need
               of
               discussing
               it
               here
               ,
               because
               if
               for
               God's
               wise
               and
               just
               ends
               they
               are
               not
               so
               confin'd
               thither
               ,
               as
               after
               the
               judgment
               ,
               when
               there
               is
               no
               farther
               
               place
               for
               those
               ends
               ,
               they
               shall
               be
               ,
               yet
               still
               the
               soules
               of
               the
               men
               of
               Sodom
               may
               now
               suffer
               in
               that
               fire
               ,
               and
               the
               Devils
               that
               are
               ty'd
               to
               their
               dark
               prison
               (
               which
               appears
               not
               to
               be
               any
               other
               place
               but
               that
               Hell
               ,
               where
               the
               spirits
               of
               wicked
               men
               are
               )
               be
               ready
               at
               hand
               to
               torment
               them
               .
               Having
               clear'd
               this
               place
               ,
               it
               followes
               ,
               that
               as
               yet
               no
               least
               probability
               is
               produc'd
               how
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               other
               places
               should
               signify
               any
               thing
               else
               but
               
                 eternal
                 torments
              
               of
               them
               that
               are
               cast
               into
               it
               ,
               and
               the
               Section
               that
               follows
               at
               the
               top
               of
               p.
               8.
               hath
               nothing
               in
               it
               that
               exacts
               return
               ,
               for
               if
               the
               fire
               of
               hell
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               then
               it
               burns
               everlastingly
               ,
               and
               if
               they
               that
               are
               in
               it
               suffer
               the
               
                 judgment
                 of
                 eternal
                 fire
              
               ,
               then
               they
               must
               be
               eternal
               also
               ,
               and
               that
               is
               here
               affirm'd
               and
               Rev.
               20.10
               .
               As
               for
               the
               four
               considerations
               that
               next
               
               follow
               to
               evacuate
               the
               belief
               of
               eternal
               torments
               being
               signify'd
               by
               eternal
               Fire
               ,
               't
               is
               certain
               they
               have
               no
               shew
               of
               force
               in
               them
               severally
               ;
               and
               then
               joyntly
               they
               will
               have
               as
               little
               .
               For
               1.
               
               If
               the
               word
               Fire
               (
               in
               that
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               be
               a
               Metaphor
               ,
               as
               indeed
               it
               is
               not
               deem'd
               to
               be
               the
               same
               with
               our
               
                 culinary
                 fire
              
               ,
               and
               it
               differs
               from
               it
               in
               that
               it
               enlightens
               not
               ,
               but
               leaves
               the
               place
               dark
               where
               't
               is
               ,
               yet
               still
               it
               may
               be
               really
               fire
               to
               all
               other
               the
               punitive
               effects
               ,
               and
               no
               doubt
               it
               is
               so
               in
               respect
               of
               burning
               and
               scorching
               and
               tormenting
               ,
               or
               else
               the
               Scripture
               would
               not
               so
               oft
               affirm
               it
               of
               it
               .
               2ly
               ,
               If
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               do
               not
               primarily
               or
               perpetually
               signify
               everlasting
               ,
               yet
               't
               is
               not
               once
               found
               in
               the
               
                 new
                 Testament
              
               to
               signify
               otherwise
               :
               the
               place
               Jude
               .
               7.
               is
               the
               only
               place
               pretended
               ,
               
               and
               that
               hath
               bin
               competently
               vindicated
               .
               3.
               
               Though
               Fire
               be
               a
               destructive
               thing
               ,
               yet
               it
               is
               not
               able
               to
               annihilate
               by
               any
               its
               natural
               force
               ,
               and
               besides
               it
               is
               a
               cruciating
               thing
               ,
               and
               thus
               was
               it
               in
               the
               valley
               of
               Hinnom
               ,
               from
               which
               the
               Fire
               of
               Hell
               takes
               its
               denomination
               ,
               and
               thus
               
                 the
                 beast
                 and
                 the
                 false
                 prophet
                 are
                 said
                 to
                 be
                 tormented
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
              
               in
               it
               ,
               and
               then
               sure
               't
               is
               neither
               Expression
               nor
               Instrument
               of
               annihilating
               destruction
               .
               4.
               
               If
               everlasting
               fire
               be
               oppos'd
               to
               
                 life
                 Mat.
              
               18.8
               .
               yet
               this
               ingages
               it
               not
               ,
               no
               nor
               inclines
               it
               to
               signify
               
                 utter
                 destruction
              
               ▪
               but
               the
               most
               
                 unhappy
                 cruciating
                 state
              
               which
               is
               more
               contrary
               to
               happy
               life
               then
               absolute
               annihilation
               would
               be
               ,
               as
               hath
               formerly
               been
               shew'd
               ;
               And
               therefore
               though
               everlasting
               Fire
               should
               
               be
               granted
               to
               signify
               everlasting
               destruction
               ,
               (
               as
               with
               any
               propriety
               it
               cannot
               ,
               Fire
               being
               the
               Instrument
               of
               destruction
               ,
               not
               destruction
               it self
               )
               yet
               in
               that
               case
               everlasting
               destruction
               would
               reasonably
               signify
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 eternall
                 perdition
                 doth
              
               2.
               
               Thes
               .
               1.9
               .
               and
               of
               that
               we
               have
               already
               given
               account
               ,
               that
               it
               signifies
               notorious
               judgments
               here
               concluding
               in
               the
               flames
               of
               Hell
               ,
               and
               that
               it
               no
               way
               signifies
               or
               infers
               annihilation
               ,
               but
               the
               contrary
               to
               the
               joyes
               of
               a
               blissful
               life
               ,
               
                 i.
                 e.
              
               the
               paines
               of
               Hell.
               
            
             
               For
               the
               rendring
               this
               phrase
               more
               applicable
               to
               the
               desir'd
               notion
               ,
               't
               is
               thought
               fit
               to
               compare
               it
               with
               another
               like
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mar.
               9.43
               ,
               44
               ,
               45.
               as
               that
               is
               rendred
               ,
               
                 that
                 shall
                 not
              
               nor
               
                 never
                 shall
                 be
                 quenched
              
               ;
               of
               which
               't
               is
               suggested
               ,
               
               that
               it
               necessarily
               signifies
               no
               more
               ,
               then
               that
               that
               Fire
               shall
               not
               go
               out
               ,
               till
               the
               matter
               or
               fewel
               of
               it
               be
               consumed
               or
               destroyed
               ,
               and
               thus
               't
               is
               used
               Isay
               66.24
               .
               and
               that
               this
               appears
               to
               be
               the
               importance
               of
               our
               Saviours
               meaning
               ,
               from
               other
               places
               Mat.
               3.12
               .
               Luk.
               3.17
               .
               where
               t
               is
               applied
               to
               the
               chaff
               and
               Tares
               which
               admit
               no
               everlasting
               duration
               in
               the
               Fire
               ,
               but
               are
               very
               capable
               of
               utter
               destruction
               .
               To
               all
               this
               I
               answer
               ,
               1.
               
               That
               there
               is
               no
               such
               affinity
               between
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               one
               should
               regulate
               the
               notion
               of
               the
               other
               ;
               when
               they
               are
               applyed
               to
               divers
               matters
               ,
               one
               to
               the
               burning
               of
               chaff
               ,
               tother
               to
               the
               punishing
               of
               
                 wicked
                 men
              
               .
               Or
               if
               there
               be
               ,
               it
               may
               as
               reasonably
               hold
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               should
               be
               interpreted
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               in
               order
               to
               that
               ,
               
               the
               chaff
               and
               tares
               interpreted
               of
               wicked
               men
               ,
               which
               are
               know'n
               to
               be
               figuratively
               expressed
               by
               them
               ,
               as
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               should
               be
               regulated
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               so
               wicked
               men
               thought
               in
               the
               same
               manner
               to
               be
               consum'd
               by
               the
               fire
               ,
               as
               the
               chaff
               and
               tares
               are
               .
               2ly
               ,
               That
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               if
               it
               be
               granted
               that
               it
               necessarily
               signifies
               no
               more
               then
               that
               the
               Fire
               shall
               not
               go
               out
               ,
               till
               the
               fewel
               of
               it
               be
               destroyed
               ,
               yet
               1.
               it
               as
               fairly
               followes
               ,
               then
               it
               may
               (
               when
               the
               context
               requires
               )
               very
               conveniently
               signify
               more
               ;
               and
               that
               2ly
               There
               will
               be
               no
               ground
               of
               doubt
               ,
               whither
               when
               't
               is
               applyed
               to
               those
               who
               are
               affirm'd
               to
               be
               tormented
               
                 in
                 a
                 Lake
                 of
                 Fire
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
              
               i.
               e.
               to
               wicked
               men
               it
               shall
               not
               signify
               this
               
                 more
                 ,
                 viz.
              
               eternal
               burning
               .
               3.
               for
               the
               
               place
               of
               Isaiah
               ,
               I
               shall
               appeal
               to
               antient
               interpreters
               ;
               not
               only
               whither
               it
               may
               ,
               but
               whither
               it
               do
               not
               ,
               signify
               
                 eternal
                 fire
              
               ,
               or
               that
               which
               is
               not
               extinguished
               for
               ever
               .
               Procopius
               ,
               I
               suppose
               ,
               hath
               on
               this
               prophesie
               as
               great
               a
               reputation
               among
               learned
               men
               as
               any
               ;
               I
               shall
               give
               you
               his
               sence
               ,
               that
               the
               Prophet
               in
               the
               conclusion
               of
               the
               Prophesy
               speaks
               of
               the
               Saints
               of
               God
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
               
                 Shall
                 pass
                 into
                 the
                 most
                 eminent
                 heavenly
                 City
                 ,
                 the
                 mansion
                 set
                 apart
                 for
                 the
                 kingdome
                 of
                 God
                 ,
                 where
                 they
                 shall
                 be
                 for
                 ever
                 serving
                 God
                 ,
                 placed
                 under
                 the
                 great
                 high
                 priest
                 ,
                 and
                 they
                 shall
                 all
                 see
                 the
                 destruction
                 of
                 the
                 wicked
                 ,
                 and
                 think
                 what
                 good
                 things
                 they
                 have
                 lost
                 by
                 despising
                 God.
                 Is.
              
               1.
               
               
                 Whom
                 they
                 shall
                 behold
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                 placed
                 far
                 off
                 from
                 them
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               You
               see
               his
               sence
               of
               the
               words
               ,
               which
               undoubtedly
               they
               will
               bear
               ,
               as
               the
               description
               of
               the
               final
               reward
               of
               the
               pious
               believing
               Jewes
               and
               Heathens
               on
               one
               side
               ,
               and
               of
               the
               impious
               obdurate
               on
               the
               other
               .
               And
               if
               ,
               as
               he
               tells
               us
               ,
               some
               will
               have
               it
               understood
               as
               a
               prediction
               of
               the
               Jewes
               destruction
               by
               the
               Romans
               ,
               which
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               yet
               still
               this
               interpretation
               is
               founded
               in
               the
               supposition
               ,
               that
               the
               
                 worme
                 that
                 dyeth
                 not
                 ,
                 and
                 the
                 fire
                 that
                 is
                 not
                 quenched
                 ,
              
               signifyed
               an
               undying
               punishment
               ,
               and
               as
               such
               is
               us'd
               to
               signify
               
               in
               prophetick
               stile
               that
               which
               is
               next
               degree
               to
               absolute
               eternal
               ;
               pursuing
               the
               Jewes
               wheresoever
               they
               are
               to
               be
               met
               with
               ,
               without
               any
               the
               least
               mitigation
               or
               mercy
               .
               4ly
               ,
               For
               the
               use
               of
               the
               same
               words
               Matth.
               3.
               and
               Luk.
               3.
               of
               the
               chaff
               and
               tares
               ,
               't
               is
               sufficient
               to
               say
               that
               ,
               those
               parabolical
               expressions
               being
               undoubtedly
               set
               to
               denote
               the
               wicked
               ,
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               properly
               signifies
               that
               which
               never
               is
               or
               shall
               be
               quenched
               ,
               being
               applyed
               to
               the
               tares
               in
               the
               parable
               ,
               but
               to
               the
               wicked
               in
               the
               application
               of
               the
               parable
               ,
               must
               be
               allotted
               such
               a
               notion
               in
               either
               ,
               as
               the
               matter
               requires
               ;
               and
               so
               though
               spoken
               of
               Tares
               ,
               it
               be
               not
               taken
               in
               its
               full
               amplitude
               of
               signification
               ,
               but
               in
               that
               inferior
               degree
               which
               is
               competible
               to
               the
               burning
               of
               Tares
               or
               chaff
               to
               ashes
               ;
               
               yet
               being
               applyed
               to
               the
               wicked
               ,
               the
               thing
               signifyed
               by
               those
               tares
               ,
               it
               may
               still
               abide
               in
               its
               full
               amplitude
               ,
               and
               signify
               the
               tormenting
               and
               not
               consuming
               ,
               and
               so
               the
               everlastingnesse
               of
               that
               Fire
               .
               And
               indeed
               if
               it
               be
               argumentative
               in
               the
               disputer
               ,
               that
               chaff
               admits
               no
               everlasting
               duration
               in
               the
               Fire
               ,
               from
               which
               it
               may
               be
               deem'd
               conclusible
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               applyed
               to
               that
               ,
               is
               not
               
                 unquenchable
                 fire
              
               ,
               then
               it
               will
               be
               as
               well
               worth
               observing
               that
               
                 wicked
                 men
              
               are
               capable
               of
               everlasting
               duration
               in
               Fire
               ,
               and
               therefore
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               applyed
               to
               them
               (
               as
               it
               is
               Mar.
               9.43
               ,
               44
               ,
               45.
               signifies
               everlasting
               Fire
               .
            
             
               Next
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               that
               may
               be
               reconciled
               with
               the
               objecters
               notion
               ,
               He
               notes
               first
               ,
               The
               opposition
               of
               it
               to
               
                 everlasting
                 life
                 ,
                 Matth.
              
               25.45
               .
               which
               may
               incline
               
               it
               to
               signify
               everlasting
               death
               .
               2.
               
               That
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               doth
               not
               by
               absolute
               necessity
               signify
               everlasting
               .
               3.
               
               That
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               doth
               not
               necessarily
               signify
               
                 tormenting
                 punishment
              
               but
               may
               be
               understood
               of
               a
               privative
               punishment
               ,
               and
               then
               death
               being
               a
               punishment
               ,
               ever
               lasting
               death
               may
               be
               truly
               cald
               everlasting
               punishment
               .
               To
               these
               I
               answer
               ,
               to
               the
               first
               ,
               that
               the
               opposition
               to
               everlasting
               availes
               nothing
               ;
               everlasting
               life
               being
               undoubtedly
               everlasting
               bliss
               ,
               and
               then
               everlasting
               misery
               is
               most
               directly
               opposite
               to
               that
               .
               To
               the
               Second
               ,
               That
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               spoken
               of
               that
               which
               begins
               after
               the
               day
               of
               judgment
               must
               denote
               such
               a
               duration
               as
               is
               proportionable
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               following
               that
               ,
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               spoken
               in
               relation
               to
               any
               other
               age
               ,
               whither
               to
               the
               year
               of
               Jubilee
               ,
               or
               the
               age
               of
               the
               Jewish
               state
               ,
               or
               the
               age
               of
               this
               world
               simply
               or
               the
               
               Christian
               age
               ,
               must
               be
               commensurate
               to
               that
               age
               to
               which
               it
               refers
               ,
               and
               therefore
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               there
               ,
               being
               consequent
               to
               the
               judgment
               of
               the
               
                 great
                 day
              
               described
               in
               that
               Chapter
               ,
               must
               in
               all
               reason
               be
               of
               the
               same
               duration
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               same
               place
               .
               To
               the
               third
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               generally
               signifies
               positive
               punishment
               ,
               not
               mulct
               ,
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               perhaps
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               doth
               ;
               however
               the
               reason
               cannot
               hold
               ,
               that
               if
               death
               be
               a
               punishment
               then
               
                 eternal
                 death
              
               may
               be
               truly
               cald
               
                 everlasting
                 punishment
              
               ,
               because
               though
               death
               should
               inferre
               annihilation
               wherein
               there
               is
               nothing
               ,
               ergò
               
                 no
                 punishment
              
               ,
               yet
               Death
               it self
               is
               something
               ,
               and
               is
               joyned
               with
               real
               paines
               as
               well
               as
               privations
               :
               but
               of
               those
               or
               any
               other
               reality
               the
               state
               of
               annihilation
               is
               not
               capable
               ;
               and
               then
               to
               say
               everlasting
               
               punishment
               ,
               though
               that
               were
               supposed
               to
               signify
               no
               more
               then
               everlasting
               
                 poena
                 damni
              
               ,
               yet
               must
               it
               be
               founded
               in
               
                 everlasting
                 being
              
               ,
               for
               no
               man
               can
               be
               punished
               everlastingly
               by
               deprivation
               of
               bliss
               that
               hath
               not
               a
               being
               at
               all
               ,
               to
               be
               thus
               capable
               of
               devesting
               or
               deprivation
               :
               for
               
                 non
                 entis
                 nulla
                 est
                 affectio
              
               .
               But
               to
               this
               it
               is
               replied
               ,
               that
               the
               text
               saith
               not
               the
               wicked
               shall
               be
               everlastingly
               punished
               ,
               but
               they
               
                 shall
                 go
                 into
                 a
                 punishment
              
               ,
               and
               that
               punishment
               shall
               be
               everlasting
               ;
               and
               such
               is
               everlasting
               death
               .
               To
               this
               I
               answer
               ;
               that
               there
               is
               no
               ground
               of
               this
               distinction
               in
               the
               Text
               ,
               which
               saith
               together
               ,
               
                 they
                 shall
                 depart
                 into
                 everlasting
                 punishment
              
               which
               is
               certainly
               the
               very
               form
               that
               would
               be
               used
               ,
               if
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               were
               designed
               to
               be
               never
               so
               positively
               punitive
               ,
               
               if
               it
               were
               into
               the
               
                 furnace
                 of
                 fire
                 ,
                 where
                 there
                 is
                 weeping
                 and
                 gnashing
                 of
                 teeth
                 .
                 Secondly
                 ,
              
               't
               is
               replyed
               ,
               that
               a
               man
               may
               suffer
               or
               be
               punished
               by
               that
               which
               he
               doth
               not
               actually
               feel
               ,
               and
               many
               attempts
               are
               made
               for
               the
               proof
               of
               this
               .
               But
               it
               is
               sufficient
               in
               a
               word
               to
               say
               ,
               that
               none
               of
               the
               proofs
               come
               home
               to
               the
               state
               of
               annihilation
               whereof
               only
               our
               question
               is
               .
               A
               
                 mad
                 man
              
               or
               fool
               may
               suffer
               though
               they
               discern
               it
               not
               ;
               a
               dead
               man
               ,
               who
               is
               not
               annihilated
               but
               lives
               in
               his
               better
               part
               ,
               may
               suffer
               in
               his
               
                 memory
                 ,
                 children
                 ,
                 friends
              
               here
               ;
               much
               more
               while
               he
               lives
               may
               he
               without
               folly
               desire
               to
               avert
               such
               sufferings
               ,
               but
               he
               that
               is
               not
               ,
               is
               not
               capable
               of
               any
               of
               these
               :
               and
               if
               I
               were
               sure
               ,
               that
               
                 to
                 morrow
              
               I
               should
               be
               nothing
               ,
               no
               real
               consideration
               of
               my self
               (
               but
               either
               present
               care
               of
               others
               good
               ,
               or
               perhaps
               
               irrational
               phansy
               )
               would
               incite
               me
               to
               make
               any
               provision
               for
               after
               that
               morrow
               .
               So
               again
               privation
               of
               possible
               felicity
               is
               to
               any
               one
               that
               hath
               being
               a
               real
               punishment
               ,
               because
               he
               is
               a
               looser
               ,
               though
               not
               sensible
               of
               what
               he
               hath
               lost
               ;
               but
               to
               him
               that
               is
               not
               ,
               't
               is
               an
               absolute
               nullity
               ,
               and
               were
               a
               man
               sure
               to
               be
               annihilate
               ,
               the
               fear
               of
               this
               were
               unreasonable
               ,
               for
               that
               time
               when
               he
               should
               be
               nothing
               ,
               and
               the
               only
               thing
               that
               renders
               it
               reasonable
               now
               is
               because
               he
               hath
               a
               being
               ,
               and
               hopes
               to
               continue
               it
               ,
               or
               (
               whatsoever
               he
               is
               seduced
               to
               believe
               to
               the
               contrary
               )
               yet
               still
               he
               desires
               it
               ,
               and
               as
               long
               as
               he
               hath
               life
               ,
               may
               well
               desire
               ,
               and
               cannot
               choose
               but
               wish
               all
               the
               accomplishments
               and
               even
               images
               of
               it
               :
               and
               at
               once
               fear
               the
               loss
               of
               life
               ,
               and
               all
               felicities
               which
               either
               do
               or
               may
               accompany
               life
               .
               But
               still
               
               this
               man's
               being
               subject
               to
               this
               fear
               ,
               because
               capable
               of
               the
               causes
               of
               it
               ,
               is
               no
               proof
               of
               his
               being
               punished
               ,
               who
               is
               supposed
               
                 not
                 to
                 be
              
               :
               he
               that
               hath
               a
               being
               ,
               and
               desires
               the
               continuance
               of
               it
               ,
               suffers
               when
               he
               looseth
               it
               ;
               but
               he
               that
               hath
               no
               being
               ,
               is
               not
               to
               be
               esteemed
               by
               these
               measures
               ,
               any
               more
               then
               he
               that
               hath
               never
               yet
               been
               ,
               is
               this
               day
               punished
               by
               not
               being
               created
               ,
               or
               conceived
               till
               to
               morrow
               .
               Nor
               to
               this
               is
               it
               any
               way
               consequent
               ,
               as
               is
               objected
               ,
               that
               the
               desire
               of
               everlasting
               life
               should
               not
               be
               a
               reasonable
               desire
               .
               For
               though
               it
               be
               reasonable
               to
               fear
               the
               privation
               of
               a
               reasonable
               desire
               ,
               yet
               this
               fear
               is
               only
               incident
               to
               him
               that
               hath
               a
               being
               ,
               and
               he
               that
               hath
               no
               being
               cannot
               have
               desire
               ,
               how
               reasonable
               soever
               it
               is
               for
               him
               ,
               that
               hath
               a
               being
               ,
               to
               have
               it
               .
            
             
             
               The
               Sadduces
               had
               a
               being
               when
               they
               desir'd
               praise
               ,
               and
               though
               they
               believed
               no
               immortality
               of
               souls
               ,
               yet
               they
               believed
               durability
               of
               memory
               ,
               and
               memory
               was
               a
               kind
               of
               image
               of
               life
               ;
               and
               they
               that
               despaired
               of
               the
               body
               might
               take
               some
               content
               in
               the
               shadow
               ;
               but
               even
               that
               a
               meer
               shadow
               and
               phansy
               too
               ,
               which
               also
               would
               be
               at
               an
               end
               ,
               whensoever
               their
               being
               were
               supposed
               to
               be
               so
               .
               So
               again
               the
               same
               Sadducee
               whilst
               he
               lived
               might
               fear
               death
               ,
               because
               he
               enjoyed
               somewhat
               which
               he
               was
               unwilling
               to
               loose
               ,
               and
               because
               death
               it self
               though
               it
               were
               thought
               to
               enter
               him
               on
               a
               state
               of
               nothingness
               ,
               yet
               was
               it self
               something
               ,
               both
               
                 respectu
                 sensus
                 &
                 damni
              
               .
               And
               beside
               the
               Sadducee
               could
               hardly
               be
               Sadducee
               enough
               in
               the
               point
               ,
               so
               as
               not
               to
               have
               some
               fear
               of
               the
               contrary
               :
               
               however
               he
               still
               had
               a
               being
               ,
               and
               was
               to
               be
               unwilling
               to
               loose
               it
               .
               But
               that
               having
               
                 no
                 being
              
               should
               be
               real
               punishment
               to
               him
               that
               is
               not
               ,
               is
               above
               my
               comprehension
               .
               As
               to
               what
               is
               said
               in
               the
               objecter's
               person
               p.
               10.
               at
               the
               beginning
               ,
               that
               if
               he
               believed
               annihilation
               ,
               he
               would
               yet
               as
               much
               fear
               the
               punishment
               ,
               as
               he
               desires
               
                 everlasting
                 life
              
               ,
               I
               shall
               grant
               it
               on
               this
               presumption
               ;
               that
               he
               now
               believes
               he
               shall
               enjoy
               everlasting
               life
               :
               but
               then
               he
               that
               thus
               desires
               and
               fears
               ,
               is
               supposed
               to
               exist
               ,
               and
               to
               him
               't
               is
               granted
               that
               deprivations
               are
               penal
               ;
               and
               again
               ,
               though
               he
               would
               fear
               that
               ,
               yet
               sure
               he
               would
               never
               fear
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               notion
               of
               
                 eternal
                 sensible
                 punishments
              
               and
               scorchings
               of
               fire
               .
               I
               know
               not
               whether
               all
               that
               I
               have
               said
               of
               the
               nature
               of
               the
               privative
               punishments
               be
               maturely
               said
               or
               
               no
               ,
               as
               
                 non
                 entis
                 non
                 est
                 affectio
              
               ,
               so
               I
               have
               alwaies
               found
               it
               hard
               to
               satisfy
               my self
               concerning
               any
               thing
               of
               that
               which
               
                 is
                 not
              
               .
               Only
               I
               rest
               my self
               in
               this
               ,
               that
               my
               mistake
               ,
               if
               it
               be
               such
               ,
               is
               sure
               of
               so
               nice
               a
               making
               ,
               that
               I
               cannot
               my self
               discern
               it
               ,
               and
               therefore
               it
               is
               not
               to
               be
               imagined
               that
               the
               truth
               of
               Christ's
               speech
               should
               hang
               on
               so
               weak
               a
               string
               as
               it
               must
               ,
               if
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Christ
               meant
               no
               more
               then
               
                 eternal
                 deprivation
              
               of
               being
               .
               For
               if
               that
               which
               
                 is
                 not
              
               ,
               cannot
               be
               eternally
               punished
               ,
               how
               can
               the
               wicked
               be
               said
               to
               
                 depart
                 to
                 eternal
                 punishment
              
               when
               they
               are
               annihilated
               ?
            
             
               For
               
                 everlasting
                 judgment
              
               I
               acknowledg
               it
               signifies
               no
               more
               then
               the
               former
               imported
               ;
               and
               so
               is
               to
               be
               concluded
               by
               the
               discourse
               on
               that
               .
               'T
               is
               the
               adjudging
               to
               a
               state
               which
               shall
               last
               to
               all
               eternity
               ,
               or
               a
               
               sentence
               ,
               wherein
               the
               eternity
               of
               him
               that
               is
               judged
               ,
               is
               concern'd
               .
            
             
               Next
               for
               their
               
                 worme
                 never
                 dying
              
               ,
               I
               have
               three
               things
               to
               add
               ,
               First
               ,
               that
               the
               worm
               in
               dead
               bodies
               devoureth
               very
               slowly
               and
               leasurely
               ,
               and
               so
               is
               as
               fit
               as
               any
               thing
               could
               have
               been
               to
               express
               lingring
               torments
               .
               Secondly
               ,
               that
               the
               worm
               devoureth
               not
               the
               
                 whole
                 body
              
               ,
               the
               bones
               and
               firmer
               pars
               are
               not
               liable
               to
               her
               malice
               ;
               and
               so
               't
               is
               most
               unfit
               to
               express
               utter
               annihilation
               of
               the
               whole
               .
               Thirdly
               ,
               that
               the
               worm
               being
               peculiar
               to
               dead
               and
               putrified
               bodies
               ,
               is
               a
               most
               lively
               representation
               of
               gnawings
               and
               miseries
               
                 after
                 death
              
               ;
               and
               then
               when
               instead
               of
               mortal
               worms
               ,
               which
               are
               the
               only
               instruments
               of
               gnawing
               on
               dead
               bodies
               ,
               there
               is
               somewhat
               else
               threatned
               by
               Christ
               ,
               which
               is
               fit
               to
               be
               expressed
               by
               the
               style
               of
               an
               
                 immortal
                 
                 worm
              
               ,
               nothing
               could
               have
               been
               more
               adaequate
               for
               the
               expressing
               the
               eternity
               of
               torments
               in
               hell
               ;
               those
               especially
               of
               a
               gnawing
               tormenting
               conscience
               ,
               which
               ,
               if
               it
               be
               but
               the
               conjecture
               of
               Divines
               ,
               is
               ,
               as
               appears
               ,
               a
               very
               probable
               conjecture
               .
               Of
               the
               meaning
               of
               the
               place
               in
               the
               Prophet
               Is
               .
               66.24
               .
               I
               have
               formerly
               spoken
               ,
               and
               acknowledg'd
               it
               the
               fountain
               from
               which
               our
               
                 Saviour
                 Mar.
              
               9.
               derived
               it
               ,
               but
               have
               shewed
               how
               little
               is
               gain'd
               from
               thence
               toward
               prooving
               it
               a
               present
               ,
               because
               a
               visible
               ,
               
                 destruction
                 .
                 Abraham
              
               is
               supposed
               to
               behold
               Dives
               in
               hell
               ,
               but
               that
               proves
               not
               that
               Dives
               his
               punishmens
               were
               present
               of
               this
               world
               .
               Procopius
               hath
               shewed
               ,
               how
               the
               pious
               in
               heaven
               might
               behold
               the
               punishments
               of
               the
               wicked
               in
               another
               world
               ,
               and
               in
               what
               
               sence
               to
               be
               said
               to
               
                 come
                 forth
                 to
                 worship
                 before
                 the
                 Lord
                 ,
                 and
                 go
                 forth
                 ,
                 and
                 look
              
               &c.
               
               And
               indeed
               if
               it
               be
               unquestionable
               ,
               that
               in
               Christ's
               speech
               the
               future
               miseries
               of
               the
               wicked
               are
               thus
               express'd
               (
               as
               the
               disputer
               himself
               yields
               )
               there
               can
               be
               no
               difficulty
               to
               understand
               the
               words
               so
               in
               Isaiah
               also
               .
               If
               therefore
               the
               place
               in
               Isaiah
               ,
               so
               referred
               to
               the
               future
               torments
               of
               the
               wicked
               after
               the
               day
               of
               judgment
               ;
               if
               the
               expression
               of
               future
               punishment
               by
               fire
               and
               worms
               ,
               proportionable
               to
               the
               several
               customs
               of
               disposing
               dead
               bodies
               by
               interring
               and
               burning
               ,
               was
               frequent
               among
               the
               Jews
               (
               as
               the
               disputer
               grants
               to
               the
               force
               of
               the
               other
               Texts
               which
               Grotius
               quotes
               )
               if
               the
               addition
               of
               the
               never
               
                 quench't
                 fire
              
               take
               away
               all
               ambiguities
               imaginable
               in
               the
               worm
               ,
               and
               incline
               it
               more
               strongly
               
               to
               those
               punishments
               which
               are
               elsewhere
               express'd
               by
               
                 eternal
                 fire
              
               :
               and
               if
               they
               ,
               to
               whom
               Christ
               spake
               ,
               the
               Jews
               which
               generally
               agreed
               to
               the
               Pharisees
               opinion
               of
               the
               eternity
               of
               another
               life
               ,
               so
               understood
               the
               phrase
               ,
               and
               Christ
               speaking
               agreeable
               to
               their
               opinion
               and
               interpretations
               of
               Isaiah
               ,
               gave
               no
               least
               cause
               of
               conjecture
               or
               imagination
               ,
               that
               he
               meant
               the
               words
               in
               any
               
                 other
                 sence
              
               ,
               then
               it
               was
               sure
               they
               would
               understand
               him
               ;
               what
               cause
               of
               doubting
               can
               remain
               in
               this
               matter
               ?
               None
               certainly
               from
               the
               subsequent
               words
               ,
               v.
               49.
               for
               adhering
               to
               that
               interpretation
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               consumption
               of
               the
               sacrifice
               ,
               as
               in
               the
               Holocausts
               ,
               to
               which
               the
               wicked
               are
               fitly
               compared
               ,
               there
               follows
               no
               more
               ,
               then
               that
               the
               whole
               of
               the
               wicked
               ,
               bodies
               and
               souls
               shall
               like
               the
               Holocaust
               
               be
               cast
               into
               the
               Fire
               ,
               and
               burnt
               ,
               or
               destroyed
               there
               ;
               but
               in
               what
               sence
               of
               destruction
               ,
               whither
               in
               that
               of
               annihilation
               ,
               (
               which
               is
               not
               competible
               to
               the
               holocausts
               ,
               and
               wherein
               't
               is
               never
               found
               to
               be
               taken
               in
               the
               Sacred
               dialect
               when
               the
               Heavens
               are
               said
               to
               vanish
               or
               melt
               ,
               as
               Salt
               Is
               .
               51.6
               .
               this
               is
               not
               for
               the
               Heavens
               to
               be
               annihilated
               ,
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               used
               for
               
                 vestimenta
                 detrita
                 seu
                 evanida
              
               ,
               Jer.
               38.11
               .
               were
               not
               annihilated
               )
               or
               in
               the
               other
               ,
               having
               lost
               all
               the
               advantageous
               parts
               and
               effects
               of
               life
               ,
               and
               being
               engaged
               in
               a
               most
               sad
               estate
               far
               worse
               then
               
                 not
                 being
              
               ,
               is
               not
               so
               much
               as
               intimated
               in
               the
               phrase
               ,
               any
               farther
               then
               by
               the
               conjunction
               thereof
               with
               the
               Eternal
               never
               dying
               Worme
               and
               Fire
               ,
               it
               is
               reasonably
               to
               be
               interpreted
               ;
               and
               that
               is
               quite
               contrary
               to
               the
               disputers
               interests
               .
            
             
             
               Next
               then
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Jude
               13.
               2
               
               Pet.
               2.17
               .
               there
               is
               no
               pretence
               that
               it
               should
               in
               these
               places
               be
               meant
               for
               death
               any
               more
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               2
               Pet.
               2.4
               .
               It
               signifies
               the
               sad
               uncomfortablenesse
               of
               that
               state
               ,
               which
               ,
               being
               in
               respect
               of
               the
               torments
               expres'd
               by
               Fire
               in
               other
               places
               ,
               hath
               not
               yet
               the
               one
               comfort
               of
               ordinary
               Fire
               belonging
               to
               it
               ,
               
                 viz.
                 lightsomnesse
              
               ,
               but
               contrariwise
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               durable
               as
               the
               flames
               .
               The
               Texts
               produced
               Job
               .
               10.21
               ,
               22.
               1
               
               Sam.
               2.9
               .
               Eccl.
               11.8
               .
               Ps
               .
               88.7
               ,
               11
               ,
               12.
               
               Job
               .
               17.13
               .
               Eccl.
               6.14
               .
               are
               Pertinent
               to
               prove
               what
               they
               designed
               ,
               that
               darknesse
               denotes
               the
               
                 State
                 after
              
               this
               life
               :
               but
               that
               no
               way
               prejudices
               the
               use
               of
               it
               for
               a
               
                 positive
                 state
              
               and
               not
               that
               of
               annihilation
               :
               for
               for
               that
               't
               is
               not
               used
               in
               any
               of
               those
               places
               .
               Yet
               that
               it
               shall
               not
               
               here
               be
               taken
               in
               that
               sence
               which
               in
               those
               places
               belongs
               to
               it
               there
               are
               these
               reasons
               ,
               1.
               
               Because
               the
               
                 New
                 Testament
              
               most
               explicitely
               affirming
               a
               resurrection
               from
               that
               
                 Old
                 Testaments
                 darknesse
              
               ;
               doth
               yet
               threaten
               this
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               therefore
               must
               commence
               after
               the
               resurrection
               ,
               and
               so
               cannot
               be
               that
               death
               from
               whence
               men
               rise
               
                 in
                 the
                 resurrection
              
               ,
               of
               which
               those
               
                 Old
                 Testament
              
               places
               were
               understood
               .
               2ly
               ,
               Because
               in
               the
               same
               Chapter
               2
               Pet.
               2.4
               .
               't
               is
               said
               of
               Angels
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               where
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               being
               applied
               to
               Angels
               ,
               it
               cannot
               signifie
               that
               death
               ,
               as
               if
               't
               were
               applied
               to
               living
               men
               ,
               it
               might
               .
               2.
               
               Being
               joyn'd
               with
               chaines
               ,
               it
               thereby
               seems
               to
               signifie
               some
               positive
               state
               ,
               but
               especially
               3.
               
               Being
               joyn'd
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               must
               denote
               that
               state
               ,
               which
               
               all
               sorts
               of
               men
               ,
               Heathens
               ,
               as
               well
               as
               Jewes
               and
               Christians
               ,
               understood
               by
               Tartarus
               ,
               that
               sure
               is
               a
               place
               of
               suffering
               after
               death
               .
               3ly
               .
               Because
               though
               there
               be
               no
               further
               mention
               then
               of
               the
               privative
               part
               of
               Hell
               ,
               in
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               yet
               in
               the
               other
               places
               of
               the
               
                 N.
                 T.
              
               where
               the
               same
               is
               mentioned
               under
               the
               name
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               
                 utter
                 or
                 utmost
                 darkness
              
               ,
               the
               farthest
               recession
               from
               lightsome
               or
               blisfull
               life
               imaginable
               ,
               there
               is
               joyned
               with
               it
               
                 weeping
                 and
                 gnashing
                 of
                 Teeth
              
               ,
               Matt.
               8.12
               .
               and
               22.13
               .
               and
               25.30
               .
               which
               sufficiently
               differenceth
               it
               from
               the
               notion
               for
               death
               .
            
             
               As
               for
               the
               places
               in
               the
               Revelation
               ,
               it
               is
               granted
               to
               be
               reasonable
               to
               interpret
               them
               according
               to
               
                 prophetick
                 style
              
               ,
               and
               not
               exact
               them
               to
               strict
               literal
               interpretation
               ;
               accordingly
               as
               Jer.
               7.20
               .
               and
               Is
               .
               34.
               
               4.10
               .
               signifie
               utter
               final
               vastations
               ,
               (
               as
               appeares
               by
               their
               
                 smoak
                 going
                 up
                 for
                 ever
                 and
                 ever
                 ,
              
               lying
               wast
               and
               
                 none
                 passing
                 through
              
               it
               ,
               
                 from
                 generation
                 to
                 generation
                 ,
                 for
                 ever
                 and
                 ever
                 ,
              
               and
               
                 the
                 not
                 quenching
                 of
                 Gods
                 wrath
                 ,
              
               but
               burning
               
                 upon
                 man
                 and
                 upon
                 beast
              
               )
               so
               where
               the
               like
               circumstances
               either
               inforce
               ,
               or
               but
               incline
               ,
               the
               interpretation
               of
               passages
               in
               the
               Revelation
               ,
               I
               shall
               make
               no
               scruple
               to
               yield
               ,
               as
               Revel
               .
               18.18
               .
               speaking
               there
               of
               the
               ruine
               of
               Babylon
               't
               is
               most
               reasonable
               to
               interpret
               to
               that
               sence
               the
               smoak
               
                 of
                 her
                 burning
              
               ,
               by
               her
               meaning
               that
               great
               City
               in
               the
               end
               of
               the
               verse
               ,
               and
               so
               again
               chap.
               19.3
               .
               her
               
                 smoak
                 rose
                 up
                 for
                 ever
                 and
                 ever
                 ,
              
               Heathen
               Rome
               was
               destroyed
               ,
               so
               as
               never
               to
               be
               rebuilt
               again
               ;
               there
               is
               nothing
               in
               the
               context's
               that
               inclines
               to
               any
               more
               then
               this
               .
               But
               
               then
               for
               Rev.
               14.9
               ,
               10
               ,
               11.
               
               I
               cannot
               thus
               yield
               .
               There
               ,
               to
               deter
               all
               from
               yielding
               to
               Idolatry
               in
               the
               least
               degree
               ,
               
                 worshipping
                 the
                 beast
                 and
                 his
                 image
              
               &c.
               the
               intermination
               goes
               out
               thus
               ,
               
                 if
                 any
                 man
                 shall
                 do
                 thus
              
               vers
               .
               9.
               the
               
                 same
                 shall
                 drink
                 &c.
              
               vers
               .
               10.
               where
               the
               
                 bitter
                 wine
                 of
                 God
                 mixt
                 ,
                 unmixt
                 in
                 the
                 cup
                 of
                 his
                 wrath
                 ,
              
               is
               properly
               such
               a
               vengeance
               as
               hath
               1.
               
               No
               mixture
               or
               allay
               of
               mercy
               .
               2.
               
               All
               the
               embittering
               spices
               added
               to
               it
               ,
               and
               so
               fitly
               signifies
               deprivation
               of
               life
               and
               all
               that
               is
               precious
               here
               ,
               and
               very
               much
               more
               of
               bitterness
               after
               it
               .
               And
               this
               is
               further
               inforced
               by
               their
               being
               (
               not
               consumed
               )
               but
               tormented
               with
               Fire
               and
               Brimstone
               (
               not
               here
               as
               Sodom
               was
               in
               the
               presence
               of
               men
               ,
               but
               )
               in
               the
               presence
               of
               the
               
                 Holy
                 Angels
              
               ,
               and
               in
               the
               presence
               of
               the
               Lamb.
               i.
               e.
               by
               the
               
               sentence
               of
               Christ
               with
               his
               assembly
               of
               Angels
               in
               judgment
               ,
               and
               so
               vers
               .
               11.
               
                 the
                 smoak
              
               (
               not
               simply
               as
               Rev.
               19.3
               .
               nor
               of
               their
               burning
               or
               consuming
               as
               in
               Isay
               it
               was
               ,
               but
               )
               
                 of
                 their
                 torment
                 ascendeth
                 up
                 for
                 ever
                 and
                 ever
                 ;
                 and
                 they
                 have
                 no
                 rest
                 day
                 nor
                 night
              
               (
               quite
               contrary
               to
               death
               whereby
               men
               rest
               from
               their
               labours
               ,
               and
               to
               annihilation
               much
               more
               ,
               which
               is
               a
               perfect
               cessation
               and
               that
               eternal
               ,
               as
               opposite
               as
               was
               possible
               to
               having
               no
               rest
               day
               nor
               night
               )
               so
               chap.
               19.20
               .
               where
               't
               is
               said
               of
               the
               beast
               and
               the
               
                 false
                 prophet
              
               ,
               the
               
                 Roman
                 Idolatry
              
               and
               Magick
               &c.
               (
               i.
               e.
               )
               the
               eminent
               supporters
               of
               the
               former
               by
               Magick
               and
               auguries
               ,
               the
               principal
               factors
               for
               the
               holding
               up
               the
               Heathen
               Worship
               ,
               
                 Apollonius
                 Tyanaeus
              
               &c.
               
               (
               See
               note
               on
               Rev.
               13.
               g.h.i.k.
               )
               that
               
                 they
                 were
                 
                 cast
                 alive
                 into
                 a
                 Lake
                 burning
                 with
                 Fire
                 and
                 Brimstone
                 ,
              
               the
               meaning
               in
               all
               reason
               must
               be
               ,
               that
               they
               were
               from
               this
               life
               sentenced
               to
               be
               cast
               into
               exquisite
               torments
               ,
               not
               that
               they
               were
               utterly
               destroy'd
               or
               consumed
               ,
               but
               as
               infallibly
               removed
               to
               that
               place
               of
               Torments
               ,
               as
               if
               they
               had
               gon
               down
               quick
               Bodies
               and
               Soules
               together
               into
               Hell.
               
            
             
               Here
               indeed
               is
               nothing
               said
               of
               the
               perpetuity
               of
               those
               Torments
               ,
               but
               that
               is
               expresly
               set
               down
               chap.
               20.10
               .
               not
               only
               as
               far
               as
               concernes
               the
               Divel
               that
               was
               to
               bear
               them
               company
               ,
               and
               was
               
                 cast
                 into
                 the
                 Lake
              
               where
               they
               are
               (
               which
               by
               the
               way
               must
               either
               inferre
               that
               the
               Divels
               who
               are
               not
               deemed
               to
               enter
               on
               their
               full
               punishment
               till
               the
               day
               of
               Doom
               ,
               shall
               then
               also
               be
               annihilated
               ,
               or
               that
               the
               wicked
               who
               are
               
               then
               in
               the
               same
               condition
               with
               the
               Divels
               shall
               not
               be
               consumed
               or
               annihilated
               )
               but
               particularly
               as
               to
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 Beast
                 and
                 the
                 Prophet
                 shall
                 be
                 tormented
                 for
                 ever
                 and
                 ever
                 .
              
               And
               if
               you
               shall
               demand
               ,
               why
               I
               said
               not
               this
               thus
               particularly
               in
               the
               Paraphrase
               and
               Annotations
               on
               the
               places
               of
               the
               Revelation
               ?
               I
               answer
               that
               it
               was
               not
               agreeable
               to
               my
               design
               on
               that
               Book
               ,
               which
               was
               only
               to
               set
               down
               the
               
                 grand
                 lines
              
               and
               branches
               of
               that
               obscure
               Prophetick
               Writing
               ,
               and
               not
               more
               nicely
               to
               descend
               to
               every
               minute
               expression
               in
               it
               .
            
             
               Where
               it
               is
               said
               pag.
               12.
               l.
               8.
               
               That
               to
               apply
               any
               passages
               in
               the
               Revel
               .
               to
               that
               which
               is
               to
               follow
               after
               the
               last
               judgment
               ,
               is
               not
               so
               Prophetical
               and
               therefore
               not
               so
               probable
               a
               sence
               ;
               I
               answer
               that
               all
               that
               is
               future
               (
               as
               surely
               all
               that
               
               followes
               the
               last
               judgment
               is
               )
               may
               well
               be
               ingredient
               in
               a
               Prophecy
               and
               so
               in
               this
               probably
               enough
               ,
               if
               either
               speaking
               of
               vengeance
               on
               wicked
               men
               this
               be
               added
               over
               and
               above
               their
               visible
               portion
               (
               for
               that
               sure
               is
               very
               fit
               in
               a
               Christian
               Prophecy
               ,
               when
               wicked
               men
               oft
               thrive
               very
               prosperously
               here
               ,
               'till
               the
               day
               of
               full
               iniquity
               and
               their
               accounts
               comes
               ,
               and
               then
               they
               die
               oft
               but
               
                 as
                 other
              
               men
               ,
               and
               would
               not
               deterr
               any
               man
               from
               following
               their
               steps
               ,
               if
               we
               were
               not
               admonisht
               that
               after
               death
               they
               must
               meet
               with
               a
               dismal
               Portion
               )
               or
               speaking
               of
               the
               end
               of
               the
               World
               and
               the
               day
               of
               doom
               ,
               the
               several
               allotments
               of
               men
               be
               there
               seasonably
               mention'd
               also
               ,
               as
               we
               see
               it
               is
               in
               Rev.
               20.12
               ,
               13
               ,
               14
               ,
               15.
               
            
             
               As
               for
               the
               last
               reserve
               ,
               that
               if
               the
               punishment
               here
               described
               be
               to
               
               be
               understood
               of
               that
               which
               followes
               the
               
                 last
                 Judgment
              
               ,
               yet
               no
               expression
               used
               in
               any
               of
               those
               Texts
               doth
               necessarily
               signifie
               an
               absolute
               eternity
               of
               positive
               Torments
               ;
               I
               answer
               that
               undoubtedly
               some
               do
               .
               I
               instance
               in
               Rev.
               20.10
               :
               as
               it
               hath
               been
               formerly
               inlarged
               on
               ,
               (
               
                 day
                 and
                 night
                 for
                 ever
                 and
                 ever
              
               expresseth
               an
               absolute
               eternity
               ,
               as
               much
               as
               any
               words
               of
               man
               can
               do
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               doth
               plainly
               denote
               
                 positive
                 torments
              
               ,
               and
               referring
               peculiarly
               to
               a
               rack
               ,
               doth
               thereby
               denote
               the
               kind
               of
               positive
               torments
               to
               be
               such
               ,
               as
               are
               not
               designed
               to
               ending
               the
               life
               ,
               but
               to
               continuing
               it
               in
               great
               paines
               ,
               for
               so
               we
               know
               the
               Rack
               is
               among
               men
               .
            
             
               Now
               for
               the
               exceptions
               to
               Rev.
               20.10
               .
               I
               must
               adde
               somewhat
               .
               1.
               't
               is
               suggested
               that
               that
               seems
               not
               to
               be
               spoken
               of
               the
               last
               final
               
               judgment
               .
               I
               grant
               it
               is
               not
               ,
               but
               of
               the
               houre
               of
               death
               ,
               whereon
               I
               suppose
               those
               wicked
               mens
               Soules
               cast
               into
               the
               Fire
               of
               Hell
               ,
               and
               never
               rescued
               from
               thence
               ,
               till
               Body
               and
               Soul
               together
               at
               the
               day
               of
               doom
               being
               joyned
               in
               those
               torments
               ,
               they
               are
               shut
               up
               thither
               to
               all
               eternity
               .
               Secondly
               ,
               'T
               is
               suggested
               that
               it
               seems
               not
               to
               be
               meant
               of
               Hell
               (
               i.
               e.
               )
               Gehenna
               ,
               into
               which
               none
               were
               ever
               cast
               alive
               i.
               e.
               before
               the
               first
               death
               .
               To
               this
               I
               answer
               ,
               that
               to
               be
               
                 cast
                 alive
                 into
                 Hell
              
               is
               a
               phrase
               like
               to
               that
               of
               
                 going
                 down
                 quick
                 into
              
               Hell
               ,
               used
               of
               them
               whom
               the
               earth
               swallowed
               up
               .
               Wherein
               't
               is
               more
               then
               possible
               that
               such
               notorious
               sinners
               might
               go
               ,
               Bodies
               and
               Soules
               together
               ,
               to
               Hell
               ,
               without
               any
               previous
               separation
               by
               death
               ;
               by
               the
               same
               analogy
               whereby
               we
               believe
               that
               Enoch
               and
               
               Elias
               went
               up
               ,
               bodies
               and
               souls
               ,
               into
               heaven
               without
               seeing
               death
               ;
               and
               whereby
               we
               believe
               the
               same
               of
               those
               that
               shall
               be
               found
               alive
               at
               Christ's
               coming
               ,
               both
               wicked
               and
               Godly
               .
               But
               then
               ,
               secondly
               ,
               if
               this
               be
               not
               certain
               enough
               to
               be
               adhered
               to
               ,
               then
               the
               phrase
               will
               signify
               as
               suddenly
               and
               really
               to
               be
               cast
               into
               those
               Flames
               ,
               and
               there
               to
               be
               tormented
               ,
               as
               they
               could
               be
               imagin'd
               to
               be
               ,
               if
               bodies
               and
               souls
               together
               ,
               they
               should
               be
               cast
               alive
               thither
               ;
               and
               so
               this
               is
               a
               direct
               prejudice
               to
               the
               sleeping
               of
               their
               souls
               ,
               or
               receiving
               any
               interval
               of
               rest
               from
               their
               passing
               out
               of
               this
               life
               ,
               and
               their
               entring
               into
               the
               torments
               of
               hell
               .
            
             
               Of
               the
               places
               in
               the
               Apocalypse
               some
               things
               are
               added
               ,
               to
               the
               taking
               off
               from
               their
               force
               .
               First
               ,
               a
               desperation
               of
               any
               certain
               understanding
               of
               that
               book
               .
               To
               which
               
               I
               answer
               ,
               that
               't
               is
               but
               a
               panick
               and
               popular
               fear
               ,
               which
               is
               the
               author
               of
               that
               desperation
               ,
               and
               keeping
               men
               from
               the
               study
               of
               it
               ,
               makes
               it
               necessarily
               unintelligible
               ;
               whereas
               First
               ,
               there
               be
               many
               repeted
               passages
               of
               Christ
               in
               it
               ,
               designed
               on
               purpose
               to
               excite
               men
               to
               the
               studying
               of
               it
               .
               Secondly
               ,
               there
               are
               evident
               characters
               ,
               which
               serve
               as
               keyes
               to
               the
               understanding
               of
               it
               ,
               and
               nothing
               but
               the
               seeking
               and
               fancying
               depths
               and
               mysteries
               in
               it
               ,
               hath
               made
               it
               so
               mysterious
               :
               the
               meaning
               nearest
               to
               literal
               ,
               and
               such
               ,
               as
               by
               comparing
               it
               with
               other
               prophecies
               ,
               appears
               to
               be
               the
               one
               prophetical
               signification
               of
               each
               passage
               ,
               will
               be
               found
               to
               be
               the
               truest
               ;
               and
               they
               that
               strein
               higher
               ,
               and
               seek
               farther
               off
               ,
               to
               find
               what
               was
               never
               intended
               by
               the
               inspirer
               ,
               or
               the
               Amanuensis
               ,
               are
               the
               men
               that
               have
               
               made
               this
               Prophecy
               obscure
               ,
               which
               would
               otherwise
               be
               as
               perspicuous
               as
               any
               one
               of
               the
               greater
               Prophets
               of
               the
               
                 Old
                 Testament
                 .
                 Secondly
              
               ,
               when
               't
               is
               suggested
               ,
               that
               the
               places
               for
               interminable
               paines
               are
               but
               two
               or
               three
               ,
               and
               those
               opposed
               to
               as
               many
               hundreds
               ,
               which
               are
               to
               be
               alleaged
               against
               this
               sence
               ;
               I
               answer
               ,
               that
               as
               few
               or
               as
               many
               as
               they
               are
               ,
               (
               it
               matters
               not
               for
               number
               ,
               one
               affirmation
               of
               God's
               will
               establish
               a
               truth
               )
               First
               ,
               they
               accord
               with
               many
               others
               in
               writings
               not
               obscure
               or
               prophetick
               .
               Secondly
               ,
               there
               is
               no
               one
               (
               much
               less
               many
               hundreds
               )
               producible
               to
               the
               contrary
               sence
               ,
               as
               hath
               hitherto
               appeared
               by
               examining
               all
               such
               as
               were
               pretended
               to
               be
               opposite
               ,
               but
               were
               found
               very
               reconcileable
               with
               the
               sence
               .
               Thirdly
               ,
               when
               the
               obscurity
               of
               the
               writer
               is
               again
               mentioned
               ,
               
               that
               hath
               been
               already
               spoken
               to
               on
               the
               first
               place
               .
            
             
               Concerning
               the
               reasons
               which
               are
               used
               to
               secure
               the
               places
               for
               eternal
               life
               for
               to
               signify
               that
               ,
               though
               eternal
               torments
               be
               not
               allowed
               to
               be
               properly
               eternal
               ,
               I
               have
               little
               to
               say
               ,
               because
               I
               fully
               acknowledg
               that
               importance
               of
               the
               word
               eternal
               ,
               whether
               to
               blisse
               or
               wo.
               And
               I
               think
               it
               hath
               already
               appeared
               ,
               that
               there
               are
               not
               these
               reasons
               of
               difference
               between
               them
               as
               now
               are
               mentioned
               .
               For
               ,
               first
               ,
               as
               there
               are
               no
               texts
               in
               the
               Gospel
               which
               seem
               to
               oppose
               the
               absolute
               sence
               of
               eternity
               in
               the
               promises
               ,
               so
               those
               that
               were
               thought
               to
               seem
               to
               oppose
               the
               absolute
               eternity
               of
               the
               threats
               ,
               having
               been
               brought
               to
               tryal
               have
               been
               found
               very
               light
               ;
               and
               ,
               secondly
               ,
               the
               doctrine
               of
               eternal
               torments
               truly
               stated
               and
               vindicated
               
               from
               the
               mistakes
               by
               men
               introduced
               into
               the
               doctrine
               ,
               hath
               appeared
               most
               credible
               also
               to
               those
               that
               believe
               the
               Gospel
               ;
               and
               as
               necessary
               to
               God's
               justice
               as
               he
               is
               Rector
               of
               the
               Universe
               ,
               and
               as
               agreeable
               to
               his
               goodness
               ,
               who
               earnestly
               averts
               their
               dying
               that
               will
               needs
               dy
               ,
               as
               the
               eternal
               promises
               are
               reconcileable
               to
               all
               the
               attributes
               of
               God.
               Thirdly
               ,
               that
               as
               there
               are
               negatives
               that
               irrefragably
               confirme
               the
               truth
               of
               the
               article
               concerning
               eternal
               life
               ,
               so
               there
               are
               affirmatives
               and
               negatives
               both
               (
               each
               is
               therefore
               is
               not
               quenched
               )
               that
               as
               irrefragably
               establish
               the
               truth
               of
               the
               doctrine
               of
               eternal
               torments
               .
               As
               for
               the
               Philosophical
               doctrine
               of
               the
               immortality
               of
               the
               soul
               ,
               I
               yield
               it
               can
               import
               no
               more
               ,
               then
               either
               it
               s
               not
               being
               corruptible
               from
               any
               outward
               principles
               ,
               
               nor
               destructible
               from
               any
               created
               power
               ;
               I
               yield
               it
               (
               for
               all
               that
               )
               destructible
               by
               God
               ,
               but
               have
               formerly
               answered
               how
               that
               place
               Mat.
               10.28
               .
               hath
               nothing
               to
               do
               with
               his
               will
               or
               purpose
               to
               annihilate
               it
               .
            
             
               Lastly
               ,
               as
               for
               tradition
               ,
               as
               that
               signifies
               the
               suffrages
               of
               all
               the
               men
               in
               the
               world
               ,
               Heathens
               of
               all
               sorts
               ,
               Jews
               of
               all
               sects
               ,
               
                 Mahometans
                 ,
                 Christians
              
               heretical
               as
               well
               as
               orthodox
               ,
               it
               matters
               not
               though
               this
               doctrine
               be
               not
               deduced
               by
               such
               absolutely
               universal
               tradition
               .
               I
               yield
               that
               many
               Heathens
               there
               were
               that
               believed
               it
               not
               ,
               that
               the
               Sadduces
               denyed
               it
               ,
               that
               the
               Jews
               now
               adaies
               care
               for
               none
               but
               themselves
               ,
               and
               so
               make
               no
               provision
               for
               other
               men
               ,
               that
               there
               have
               been
               Origenist
               Hereticks
               ,
               and
               some
               such
               as
               Augustine
               mentions
               
                 Enchir
                 :
                 c.
              
               12●
               
                 de
                 
                 civit
                 :
                 Dei.
                 l.
              
               21.
               cap.
               17.18
               .
               (
               't
               is
               no
               newes
               that
               there
               should
               have
               been
               false
               teachers
               and
               believers
               in
               the
               world
               .
               )
               But
               that
               Augustine
               ,
               who
               is
               confest
               frequently
               to
               assert
               the
               doctrine
               ,
               and
               frequently
               to
               defend
               it
               against
               adversaries
               ,
               should
               yet
               be
               believed
               to
               
                 doubt
                 ,
                 lib.
                 de
                 serm
                 .
                 Dom.
                 in
                 mont
                 .
                 tom
                 .
              
               4
               
                 super
                 Mat.
              
               5.25.26
               .
               I
               am
               not
               apt
               to
               give
               heed
               to
               it
               .
               Because
               ,
               first
               ,
               if
               the
               same
               Augustine
               should
               be
               so
               uncertain
               and
               unconstant
               ,
               he
               were
               little
               worth
               heeding
               on
               either
               side
               .
               Secondly
               ,
               there
               would
               be
               reason
               to
               resolve
               ,
               that
               the
               place
               ,
               where
               the
               doubting
               is
               found
               ,
               was
               either
               not
               written
               by
               him
               ,
               who
               wrot
               elsewhere
               so
               contrarily
               ,
               or
               were
               written
               by
               him
               before
               he
               had
               competently
               considered
               the
               grounds
               ,
               whereon
               afterwards
               he
               establisheth
               his
               acknowledgments
               of
               the
               truth
               .
               But
               the
               truth
               is
               ,
               I
               
               discern
               not
               how
               those
               words
               [
               
                 neque
                 ita
                 hoc
                 dixerim
                 ,
                 ut
                 diligentiorem
                 tractationem
                 videar
                 ademisse
                 ,
                 de
                 poenis
                 peccatorum
                 quomodo
                 in
                 Sacris
                 dicantur
                 aeternae
              
               ]
               should
               be
               interpreted
               ,
               so
               as
               to
               express
               him
               a
               doubter
               in
               this
               matter
               .
               In
               other
               circumstances
               he
               might
               well
               give
               men
               liberty
               of
               expression
               ,
               yet
               himself
               never
               have
               the
               least
               suspicion
               or
               doubt
               of
               the
               truth
               of
               the
               main
               Article
               .
               It
               remains
               therefore
               that
               the
               Scripture
               ,
               as
               that
               hath
               been
               found
               consonant
               and
               agreeable
               to
               all
               other
               places
               of
               its
               self
               ,
               and
               as
               it
               hath
               been
               interpreted
               by
               all
               learned
               Orthodox
               men
               of
               all
               ages
               ,
               and
               as
               from
               the
               Apostles
               time
               to
               this
               day
               their
               doctrine
               hath
               been
               delivered
               down
               in
               the
               Creed
               of
               the
               Apostles
               ,
               and
               other
               occasional
               explications
               thereof
               ,
               doth
               as
               evidently
               affirm
               the
               eternity
               of
               the
               
               torments
               of
               the
               wicked
               on
               the
               one
               side
               ,
               as
               the
               eternity
               of
               the
               joyes
               and
               bliss
               of
               the
               Godly
               on
               the
               other
               side
               ;
               and
               that
               as
               far
               as
               the
               Catholick
               Church
               in
               all
               ages
               hath
               extended
               ,
               in
               opposition
               to
               the
               heterodox
               and
               haeretical
               ,
               so
               far
               the
               tradition
               of
               this
               Article
               for
               eternal
               pains
               is
               universal
               ,
               and
               therefore
               in
               no
               reason
               to
               be
               doubted
               of
               by
               a
               meek
               Son
               of
               this
               persecuted
               Church
               ,
               which
               professeth
               readily
               and
               uniformly
               to
               receive
               all
               Catholick
               Tradition
               ,
               truly
               so
               call'd
               ,
               as
               that
               includes
               the
               writings
               and
               preachings
               of
               the
               Apostles
               .
               Having
               gone
               thus
               far
               ,
               and
               at
               last
               arrived
               to
               the
               conclusion
               ,
               in
               the
               same
               posture
               (
               with
               some
               intermissions
               )
               of
               the
               Chair
               ,
               wherein
               the
               Gout
               had
               fastned
               me
               ;
               I
               now
               find
               the
               use
               of
               my
               foot
               return'd
               again
               ,
               and
               so
               take
               my
               leave
               of
               this
               paper
               and
               my
               chair
               together
               ,
               and
               by
               
               the
               length
               of
               it
               suppose
               I
               have
               your
               full
               leave
               so
               to
               do
               .
               When
               you
               have
               survey'd
               it
               as
               deliberately
               as
               you
               desire
               ,
               I
               desire
               that
               you
               will
               return
               mine
               own
               to
               me
               ,
               not
               weighing
               too
               severely
               what
               was
               written
               thus
               hastily
               .
               But
               remember
               ,
               if
               any
               one
               text
               of
               Scripture
               ,
               or
               testification
               of
               the
               Churches
               sence
               of
               all
               times
               (
               including
               the
               Apostles
               )
               be
               producible
               ,
               it
               is
               sufficient
               for
               the
               establishing
               this
               truth
               ,
               though
               many
               passages
               produced
               ,
               or
               defences
               made
               for
               the
               farther
               confirming
               of
               it
               ,
               should
               not
               be
               found
               rigorously
               Concludent
               or
               Demonstrative
               .
               The
               God
               of
               Heaven
               ,
               Author
               of
               all
               Grace
               and
               Truth
               be
               now
               and
               ever
               with
               you
               .
            
             
               
               
                 
                   SIR
                
              
               
                 IN
                 your
                 account
                 of
                 the
                 eternity
                 of
                 
                   infernal
                   punishments
                
                 you
                 make
                 them
                 consist
                 in
                 the
                 
                   persevering
                   appetition
                
                 and
                 aversation
                 of
                 those
                 things
                 (
                 then
                 impossible
                 to
                 be
                 obteined
                 or
                 avoided
                 )
                 which
                 formerly
                 
                   in
                   via
                
                 men
                 have
                 desired
                 and
                 averted
                 .
                 To
                 this
                 stating
                 of
                 this
                 matter
                 much
                 what
                 the
                 like
                 with
                 Sr
                 
                   Ken
                   :
                   Digbies
                
                 and
                 Mr
                 Whites
                 ,
                 I
                 have
                 more
                 to
                 object
                 then
                 is
                 fit
                 for
                 a
                 Letter
                 .
                 Some
                 few
                 heads
                 of
                 Exceptions
                 I
                 shall
                 briefly
                 note
                 to
                 you
                 .
                 First
                 ,
                 I
                 see
                 not
                 how
                 this
                 agrees
                 with
                 the
                 nature
                 of
                 the
                 
                 
                   judgment
                   to
                   come
                
                 :
                 the
                 giving
                 and
                 executing
                 a
                 sentence
                 upon
                 wicked
                 men
                 .
                 This
                 we
                 are
                 every
                 where
                 taught
                 in
                 Scripture
                 and
                 our
                 Creed
                 :
                 But
                 your
                 stating
                 ,
                 which
                 only
                 leaves
                 men
                 with
                 those
                 desires
                 and
                 aversions
                 wherein
                 they
                 lived
                 here
                 ,
                 and
                 so
                 die
                 ,
                 without
                 sentencing
                 them
                 to
                 any
                 other
                 punishment
                 but
                 what
                 they
                 thus
                 bring
                 with
                 them
                 ,
                 and
                 so
                 is
                 already
                 inflicted
                 on
                 them
                 ,
                 and
                 needs
                 no
                 Devils
                 to
                 execute
                 it
                 ,
                 seems
                 not
                 reconcileable
                 herewith
                 .
                 Secondly
                 ,
                 the
                 Matter
                 of
                 this
                 sentence
                 is
                 express'd
                 in
                 Scripture
                 to
                 be
                 a
                 
                   lake
                   of
                   Fire
                   and
                   Brimstone
                
                 ,
                 into
                 which
                 they
                 are
                 cast
                 ,
                 which
                 must
                 be
                 a
                 very
                 strange
                 figurative
                 expression
                 ,
                 if
                 it
                 signify
                 no
                 more
                 then
                 their
                 own
                 
                   voluntary
                   acts
                
                 ,
                 appetitions
                 ,
                 and
                 aversations
                 .
                 Thirdly
                 ,
                 it
                 is
                 manifest
                 ,
                 that
                 those
                 diseases
                 which
                 precede
                 many
                 Men's
                 deaths
                 ,
                 do
                 
                 change
                 their
                 appetitions
                 and
                 aversations
                 .
                 The
                 luxurious
                 Man
                 on
                 his
                 sick
                 Bed
                 hath
                 not
                 those
                 vehement
                 desires
                 of
                 Weomen
                 ,
                 delicate
                 meats
                 ,
                 &c.
                 which
                 he
                 had
                 in
                 his
                 health
                 :
                 Why
                 then
                 should
                 I
                 think
                 that
                 after
                 Death
                 his
                 appetites
                 ,
                 of
                 what
                 he
                 desir'd
                 
                   in
                   via
                
                 ,
                 viz.
                 in
                 his
                 life
                 and
                 health
                 ,
                 should
                 continue
                 to
                 him
                 ?
                 Nay
                 ,
                 4.
                 
                 When
                 Souls
                 are
                 divested
                 of
                 those
                 Bodies
                 which
                 were
                 the
                 necessary
                 Instruments
                 ,
                 and
                 also
                 the
                 fomenters
                 of
                 those
                 carnall
                 sins
                 ;
                 and
                 again
                 when
                 the
                 body
                 before
                 its
                 re-union
                 is
                 so
                 chang'd
                 as
                 not
                 to
                 be
                 sustein'd
                 ,
                 as
                 
                   in
                   via
                
                 it
                 is
                 by
                 eating
                 and
                 drinking
                 ,
                 't
                 is
                 not
                 imaginable
                 it
                 should
                 retain
                 those
                 natural
                 desires
                 which
                 
                   in
                   via
                
                 it
                 had
                 :
                 And
                 when
                 they
                 no
                 more
                 marry
                 in
                 Hell
                 then
                 Heaven
                 ,
                 and
                 are
                 as
                 
                   equal
                   to
                
                 evill
                 Angels
                 ,
                 as
                 the
                 Saints
                 in
                 Heaven
                 are
                 to
                 good
                 ones
                 ,
                 and
                 the
                 
                 natural
                 end
                 of
                 all
                 carnal
                 desires
                 ceasing
                 ;
                 it
                 is
                 not
                 imaginable
                 God
                 should
                 continue
                 those
                 desires
                 to
                 them
                 for
                 ever
                 .
                 Or
                 if
                 any
                 should
                 so
                 conceive
                 ,
                 many
                 strange
                 wild
                 consequences
                 unfit
                 to
                 name
                 ,
                 would
                 be
                 equally
                 probable
                 &
                 equally
                 unimaginable
                 .
                 5.
                 
                 By
                 this
                 stating
                 ,
                 the
                 losse
                 of
                 Heaven
                 will
                 from
                 hence
                 only
                 be
                 penal
                 ,
                 that
                 Men
                 desir'd
                 Heaven
                 
                   in
                   via
                
                 ,
                 or
                 judg'd
                 it
                 fit
                 to
                 be
                 desired
                 .
                 And
                 if
                 so
                 ,
                 it
                 will
                 be
                 no
                 punishment
                 to
                 them
                 that
                 never
                 thought
                 of
                 it
                 at
                 all
                 ,
                 as
                 infidels
                 ,
                 or
                 despised
                 it
                 (
                 as
                 they
                 did
                 all
                 spirituall
                 joyes
                 ,
                 and
                 thought
                 it
                 not
                 worth
                 desiring
                 )
                 as
                 they
                 that
                 placed
                 all
                 their
                 appetites
                 on
                 carnall
                 and
                 material
                 pleasures
                 ;
                 which
                 are
                 the
                 worst
                 sort
                 of
                 men
                 ,
                 who
                 in
                 consequence
                 hereunto
                 must
                 be
                 least
                 punisht
                 in
                 Hell
                 
                   poena
                   damni
                
                 .
              
               
               
                 Having
                 said
                 thus
                 much
                 against
                 your
                 Scheme
                 ,
                 I
                 owe
                 my self
                 the
                 pains
                 of
                 adding
                 a
                 word
                 or
                 too
                 for
                 the
                 defence
                 of
                 the
                 way
                 that
                 I
                 have
                 us'd
                 in
                 the
                 
                   Practical
                   Catechisme
                
                 ,
                 viz.
                 by
                 considering
                 the
                 option
                 given
                 to
                 us
                 by
                 God
                 ,
                 wherein
                 you
                 seem
                 to
                 me
                 not
                 to
                 have
                 observ'd
                 that
                 ,
                 on
                 which
                 the
                 chiefe
                 weight
                 of
                 my
                 account
                 was
                 design'd
                 to
                 lie
                 .
              
               
                 That
                 God
                 propos'd
                 to
                 Men
                 life
                 and
                 death
                 ,
                 blessing
                 and
                 cursing
                 ,
                 eternal
                 joyes
                 and
                 eternall
                 paines
                 ,
                 as
                 the
                 Rector
                 of
                 the
                 Universe
                 ;
                 I
                 take
                 for
                 granted
                 ;
                 and
                 so
                 do
                 you
                 ,
                 as
                 an
                 Article
                 of
                 our
                 Faith
                 :
                 So
                 that
                 of
                 the
                 
                   an
                   sit
                
                 the
                 question
                 is
                 not
                 ,
                 but
                 considering
                 the
                 transitory
                 short
                 pleasures
                 of
                 sin
                 ,
                 the
                 onely
                 question
                 is
                 ,
                 How
                 eternal
                 paines
                 are
                 with
                 any
                 justice
                 proportion'd
                 to
                 them
                 :
                 and
                 to
                 that
                 the
                 answer
                 is
                 ,
                 Not
                 
                 that
                 they
                 
                   are
                   proportion'd
                
                 to
                 them
                 ,
                 but
                 that
                 there
                 is
                 
                   no
                   need
                
                 they
                 should
                 be
                 ,
                 because
                 God
                 having
                 propos'd
                 the
                 joyes
                 of
                 Heaven
                 ,
                 and
                 (
                 much
                 more
                 )
                 immunity
                 from
                 these
                 paines
                 upon
                 termes
                 put
                 absolutely
                 in
                 our
                 power
                 ,
                 it
                 is
                 meerly
                 our
                 own
                 fault
                 ,
                 not
                 imputable
                 to
                 the
                 decree
                 of
                 God
                 ,
                 if
                 we
                 fall
                 under
                 those
                 hardest
                 paines
                 .
                 The
                 extremity
                 of
                 which
                 was
                 primarily
                 design'd
                 ,
                 as
                 by
                 all
                 prudent
                 Lawgivers
                 punishments
                 are
                 ,
                 to
                 deter
                 men
                 from
                 those
                 sins
                 which
                 are
                 fenced
                 with
                 so
                 thorny
                 an
                 hedge
                 ;
                 not
                 that
                 they
                 may
                 be
                 inflicted
                 on
                 any
                 ,
                 but
                 that
                 all
                 may
                 be
                 kept
                 innocent
                 :
                 and
                 in
                 this
                 sence
                 't
                 is
                 ordinarily
                 observ'd
                 ,
                 that
                 the
                 everlasting
                 Fire
                 which
                 is
                 threatned
                 men
                 ,
                 was
                 prepar'd
                 for
                 the
                 Devil
                 and
                 his
                 Angels
                 .
                 Yet
                 when
                 such
                 threats
                 are
                 entred
                 into
                 those
                 lawes
                 ,
                 whereby
                 the
                 Universe
                 is
                 governed
                 ;
                 
                 it
                 is
                 just
                 and
                 reasonable
                 that
                 they
                 should
                 be
                 also
                 actually
                 perform'd
                 on
                 the
                 disobedient
                 :
                 else
                 it
                 were
                 as
                 good
                 ,
                 nay
                 better
                 to
                 all
                 political
                 ends
                 ,
                 that
                 they
                 had
                 never
                 been
                 made
                 or
                 promulgate
                 .
                 And
                 if
                 still
                 ,
                 when
                 they
                 come
                 to
                 be
                 inflicted
                 ,
                 they
                 appear
                 to
                 be
                 hard
                 ,
                 or
                 above
                 the
                 proportion
                 of
                 the
                 offence
                 ,
                 there
                 are
                 yet
                 other
                 wayes
                 of
                 superseding
                 that
                 exception
                 beside
                 the
                 evacuating
                 the
                 decree
                 :
                 viz.
                 The
                 several
                 branches
                 ,
                 of
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 all
                 which
                 the
                 Gospel
                 hath
                 provided
                 in
                 this
                 matter
                 .
              
               
                 First
                 ,
                 That
                 those
                 which
                 wee
                 could
                 not
                 (
                 either
                 by
                 Physical
                 or
                 
                   moral
                   possibility
                
                 )
                 avoid
                 ,
                 should
                 not
                 be
                 charg'd
                 upon
                 us
                 to
                 this
                 condemnation
                 ,
                 as
                 Original
                 sinne
                 ;
                 sinnes
                 of
                 
                   Weaknesse
                   ,
                   Ignorance
                
                 ,
                 sudden
                 
                   surprise
                   ,
                   Indeliberation
                
                 ,
                 &c.
                 
              
               
               
                 Secondly
                 ,
                 That
                 know
                 deliberate
                 voluntary
                 sinnes
                 ,
                 if
                 timely
                 retracted
                 by
                 repentance
                 ,
                 Humiliation
                 ,
                 Confession
                 ,
                 change
                 of
                 mind
                 shall
                 not
                 fall
                 under
                 it
                 .
              
               
                 Thirdly
                 ,
                 That
                 God
                 gives
                 sufficient
                 grace
                 to
                 avoid
                 all
                 willful
                 sin
                 ,
                 and
                 again
                 sufficient
                 grace
                 to
                 repent
                 ,
                 when
                 it
                 hath
                 been
                 committed
                 ;
                 and
                 inflicts
                 it
                 not
                 till
                 he
                 sees
                 men
                 go
                 on
                 obstinately
                 ,
                 and
                 that
                 they
                 will
                 not
                 repent
                 .
              
               
                 Fourthly
                 ,
                 That
                 he
                 calls
                 ,
                 and
                 warns
                 ,
                 and
                 importunes
                 them
                 to
                 consult
                 their
                 own
                 safety
                 ,
                 to
                 make
                 use
                 of
                 his
                 grace
                 timely
                 ,
                 and
                 not
                 obstinately
                 to
                 harden
                 their
                 hearts
                 against
                 their
                 own
                 mercy
                 ,
                 and
                 so
                 to
                 perish
                 in
                 despight
                 of
                 mercy
                 .
              
               
                 Fiftly
                 ,
                 That
                 he
                 offers
                 not
                 only
                 deliverance
                 from
                 these
                 torments
                 ,
                 but
                 over
                 and
                 above
                 ,
                 
                   eternal
                   joyes
                
                 upon
                 so
                 easy
                 termes
                 of
                 so
                 moderate
                 
                 nay
                 desireable
                 performances
                 ,
                 that
                 they
                 which
                 will
                 neglect
                 so
                 great
                 Salvation
                 propos'd
                 to
                 them
                 ,
                 with
                 so
                 many
                 advantages
                 and
                 concurrence
                 of
                 all
                 rationall
                 motives
                 ;
                 and
                 finally
                 make
                 so
                 mad
                 a
                 choice
                 as
                 to
                 take
                 Hell
                 as
                 it
                 were
                 by
                 violence
                 ,
                 cannot
                 but
                 be
                 thought
                 
                   worthy
                   to
                   take
                   their
                   portion
                   in
                   that
                   lake
                
                 be
                 it
                 never
                 so
                 punitive
                 and
                 endless
                 :
                 Because
                 though
                 in
                 respect
                 of
                 that
                 one
                 sinne
                 (
                 the
                 short
                 pleasure
                 that
                 comes
                 in
                 to
                 them
                 by
                 sin
                 compar'd
                 with
                 intensive
                 endlesse
                 flames
                 )
                 there
                 is
                 no
                 proportion
                 ,
                 yet
                 1.
                 
                 In
                 respect
                 of
                 their
                 obstinacy
                 and
                 unexcusablenesse
                 .
                 2.
                 
                 In
                 respect
                 of
                 
                   God's
                   tendernesse
                
                 ,
                 using
                 all
                 wise
                 means
                 of
                 moderating
                 the
                 rigour
                 of
                 his
                 Law
                 by
                 the
                 Gospel
                 (
                 though
                 not
                 by
                 utter
                 abrogating
                 his
                 Lawes
                 ,
                 which
                 becomes
                 not
                 either
                 a
                 just
                 or
                 wise
                 Lawgiver
                 ,
                 or
                 Rector
                 of
                 the
                 
                 Universe
                 )
                 all
                 shew
                 of
                 Injustice
                 is
                 remov'd
                 :
                 particularly
                 by
                 the
                 second
                 taken
                 alone
                 ,
                 (
                 much
                 more
                 in
                 union
                 with
                 the
                 first
                 and
                 third
                 )
                 the
                 rule
                 being
                 owned
                 by
                 all
                 rationall
                 men
                 
                   volenti
                   non
                   fit
                   injuria
                
                 ,
                 be
                 the
                 evill
                 never
                 so
                 great
                 ,
                 't
                 is
                 just
                 they
                 should
                 have
                 it
                 ,
                 that
                 finally
                 make
                 it
                 their
                 choice
                 ,
                 (
                 so
                 doth
                 the
                 persevering
                 Impenitent
                 )
                 and
                 that
                 not
                 only
                 an
                 hasty
                 passionate
                 choice
                 as
                 Nero's
                 Mother's
                 ,
                 
                   Occidat
                   modò
                   imperet
                
                 ,
                 (
                 which
                 yet
                 Historians
                 observe
                 to
                 have
                 brought
                 her
                 death
                 justly
                 upon
                 her
                 )
                 but
                 a
                 deliberate
                 ,
                 stanch
                 ,
                 obstinate
                 constant
                 choice
                 ,
                 when
                 their
                 Creator
                 ,
                 and
                 Redeemer
                 ,
                 and
                 Sanctifyer
                 have
                 us'd
                 all
                 prudent
                 probable
                 meanes
                 to
                 gaine
                 them
                 to
                 better
                 counsels
                 and
                 choices
                 ,
                 but
                 all
                 in
                 vain
                 ,
                 they
                 die
                 because
                 they
                 will
                 die
                 :
                 When
                 yet
                 they
                 are
                 oft
                 warn'd
                 (
                 and
                 expostulated
                 
                 with
                 )
                 of
                 the
                 irrationalnesse
                 of
                 that
                 will
                 or
                 choice
                 .
                 'T
                 is
                 true
                 ,
                 when
                 they
                 come
                 to
                 suffer
                 their
                 own
                 choices
                 ,
                 they
                 are
                 far
                 from
                 liking
                 them
                 (
                 as
                 Xiphilin
                 observ'd
                 of
                 Neroe's
                 Mother
                 in
                 the
                 foremention'd
                 case
                 )
                 and
                 then
                 't
                 is
                 likely
                 would
                 fly
                 from
                 them
                 ,
                 call
                 to
                 
                   the
                   mountaines
                   to
                   cover
                   them
                   from
                   the
                   wrath
                   of
                   the
                   Lamb
                
                 :
                 But
                 their
                 choices
                 being
                 primarily
                 terminated
                 in
                 the
                 pleasant
                 sinnes
                 ,
                 and
                 but
                 consequentially
                 in
                 the
                 paines
                 annexed
                 to
                 them
                 by
                 God's
                 Law
                 ,
                 't
                 will
                 be
                 as
                 unreasonable
                 that
                 they
                 which
                 have
                 chosen
                 the
                 former
                 should
                 be
                 freed
                 from
                 the
                 latter
                 ,
                 as
                 that
                 he
                 that
                 hath
                 bought
                 a
                 Commodity
                 at
                 a
                 price
                 ,
                 and
                 bound
                 himself
                 to
                 a
                 day
                 of
                 payment
                 ,
                 should
                 ,
                 after
                 he
                 hath
                 enjoy'd
                 and
                 spent
                 the
                 Commodity
                 ,
                 be
                 excus'd
                 from
                 paying
                 the
                 price
                 of
                 it
                 by
                 pretending
                 it
                 was
                 not
                 really
                 worth
                 
                 so
                 much
                 ,
                 when
                 it
                 appears
                 by
                 his
                 bargaine
                 that
                 he
                 himself
                 thus
                 valued
                 it
                 ,
                 and
                 willingly
                 took
                 it
                 at
                 this
                 price
                 ,
                 and
                 hath
                 now
                 chang'd
                 his
                 mind
                 on
                 no
                 other
                 consideration
                 ,
                 but
                 because
                 the
                 enjoyment
                 ,
                 for
                 which
                 alone
                 he
                 valued
                 it
                 ,
                 is
                 past
                 ,
                 and
                 none
                 but
                 the
                 payment
                 behind
                 ,
                 which
                 consider'd
                 by
                 it self
                 ,
                 every
                 man
                 acknowledges
                 to
                 be
                 the
                 ungrateful
                 part
                 ;
                 and
                 so
                 he
                 did
                 when
                 yet
                 on
                 intuition
                 of
                 the
                 more
                 pleasant
                 he
                 made
                 choice
                 of
                 it
                 .
              
               
                 I
                 have
                 thus
                 far
                 enlarg'd
                 to
                 give
                 you
                 a
                 clearer
                 view
                 of
                 the
                 force
                 of
                 the
                 option
                 in
                 this
                 matter
                 ,
                 then
                 I
                 can
                 discerne
                 you
                 to
                 have
                 had
                 of
                 it
                 ;
                 and
                 consequently
                 to
                 shew
                 you
                 the
                 insufficiency
                 of
                 the
                 reason
                 on
                 which
                 you
                 reject
                 it
                 ,
                 when
                 you
                 say
                 ,
                 that
                 upon
                 this
                 Hypothesis
                 it
                 should
                 seem
                 to
                 be
                 concluded
                 ,
                 that
                 
                   eternal
                   life
                
                 is
                 owing
                 to
                 Piety
                 
                   ex
                   justitia
                
                 .
                 But
                 
                 to
                 this
                 I
                 reply
                 :
                 1.
                 
                 That
                 it
                 were
                 no
                 newes
                 from
                 St
                 Paul's
                 words
                 [
                 
                   That
                   God
                   the
                   righteous
                   Judge
                   shall
                   give
                   the
                   Crown
                   of
                   righteousnesse
                
                 to
                 all
                 that
                 keep
                 the
                 faith
                 &c.
                 ]
                 to
                 conclude
                 that
                 that
                 Crown
                 is
                 some
                 way
                 due
                 to
                 Piety
                 
                   ex
                   justitia
                
                 .
                 But
                 then
                 Secondly
                 ,
                 My
                 Argument
                 from
                 the
                 Option
                 hath
                 no
                 least
                 need
                 of
                 so
                 affirming
                 ,
                 but
                 becomes
                 much
                 the
                 stronger
                 the
                 lesse
                 that
                 be
                 affirm'd
                 ;
                 For
                 the
                 
                   lesse
                   rewardable
                
                 in
                 it selfe
                 our
                 Piety
                 is
                 ,
                 the
                 more
                 mercy
                 and
                 superabundant
                 goodnesse
                 it
                 is
                 in
                 God
                 thus
                 to
                 decree
                 the
                 rewarding
                 it
                 ;
                 and
                 the
                 more
                 undeserv'd
                 that
                 Mercy
                 ,
                 and
                 the
                 easier
                 the
                 condition
                 of
                 it
                 ,
                 the
                 more
                 Criminous
                 is
                 the
                 guilt
                 of
                 those
                 that
                 despise
                 and
                 contemne
                 it
                 ,
                 and
                 prefer
                 sin
                 ,
                 and
                 impenitence
                 ,
                 and
                 eternal
                 death
                 before
                 it
                 .
              
            
          
        
      
       
         
           
             
             
             
               An
               Accordance
               OF
               St
               PAUL
               with
               St
               IAMES
               ,
               in
               the
               great
               point
               of
               Faith
               and
               Works
               .
            
             
               By
               The
               most
               Learned
               ,
               Reverend
               ,
               and
               Pious
               Dr
               HENRY
               HAMMOND
               .
            
             
               OXFORD
               ,
               Printed
               by
               H.
               HALL
               Printer
               to
               the
               University
               ,
               for
               
                 RIC
                 :
                 ROYSTON
              
               ,
               and
               
                 RI
                 :
                 DAVIS
              
               .
               1665.
               
            
          
        
         
           
             
             
             
               Of
               Faith
               and
               Works
               .
            
             
               HE
               that
               saith
               with
               St
               Paul
               ,
               a
               man
               
                 is
                 justified
                 by
                 faith
                 and
                 not
                 by
                 works
                 ,
              
               and
               to
               reconcile
               St
               James
               with
               St
               Paul
               ,
               affirms
               ,
               that
               
                 good
                 works
                 are
                 the
                 effect
                 of
                 true
                 faith
                 ,
              
               means
               either
               that
               true
               faith
               ,
               where
               e're
               it
               is
               ,
               is
               able
               to
               produce
               good
               works
               ,
               though
               it
               do
               not
               alwaies
               actually
               produce
               them
               ;
               or
               else
               ,
               that
               it
               actually
               and
               necessarily
               produceth
               them
               .
               If
               the
               former
               be
               his
               meaning
               ,
               then
               I
               conceive
               it
               true
               in
               some
               degree
               ,
               but
               not
               pertinent
               to
               his
               purpose
               of
               reconciling
               St.
               James
               with
               St.
               Paul
               ,
               because
               faith
               may
               be
               able
               to
               produce
               
               them
               ,
               and
               yet
               never
               actually
               produceth
               them
               ;
               and
               so
               the
               man
               that
               is
               supposed
               to
               be
               justiffied
               by
               faith
               ,
               never
               be
               able
               to
               shew
               his
               works
               ,
               which
               St.
               James
               requires
               of
               him
               ,
               and
               consequently
               his
               faith
               be
               a
               dead
               faith
               ,
               i.
               e.
               not
               able
               to
               justify
               .
               But
               if
               the
               latter
               be
               his
               meaning
               ;
               that
               true
               faith
               ,
               wheresoever
               it
               is
               ,
               actually
               and
               necessarily
               produceth
               good
               workes
               ,
               I
               conceive
               it
               false
               ;
               yet
               can
               I
               not
               dispute
               against
               him
               in
               those
               termes
               ,
               by
               instancing
               in
               any
               particular
               to
               the
               contrary
               .
               Because
               he
               hath
               a
               guard
               or
               hold
               for
               himself
               to
               fortify
               him
               against
               any
               assault
               ,
               by
               affirming
               to
               any
               such
               instance
               of
               mine
               ,
               where
               good
               workes
               were
               not
               produced
               ,
               that
               that
               faith
               was
               not
               true
               faith
               ;
               which
               yet
               if
               he
               should
               be
               put
               to
               prove
               ,
               he
               would
               have
               no
               other
               reason
               to
               confirm
               it
               ,
               but
               only
               because
               it
               produceth
               
               not
               good
               works
               ;
               being
               ready
               ,
               if
               it
               did
               produce
               good
               works
               ,
               to
               acknowledg
               it
               true
               faith
               ;
               which
               how
               guilty
               it
               is
               of
               those
               two
               faults
               in
               disputing
               ,
               circulus
               and
               
                 petitio
                 principii
              
               ,
               I
               think
               is
               manifest
               to
               any
               .
               Yet
               being
               by
               this
               Sophism
               of
               his
               interdicted
               this
               way
               or
               proceed●ng
               ,
               I
               have
               but
               one
               way
               of
               arguing
               left
               me
               ;
               first
               ,
               to
               demand
               his
               definition
               of
               true
               faith
               ,
               and
               whatsoever
               definition
               he
               gives
               ,
               to
               prove
               that
               faith
               ,
               in
               that
               notion
               of
               his
               ,
               is
               the
               cause
               of
               good
               works
               ,
               at
               the
               most
               ,
               but
               as
               a
               man
               is
               the
               cause
               of
               a
               child
               ,
               a
               true
               perfect
               ,
               univocal
               cause
               of
               the
               effect
               ,
               when
               the
               effect
               is
               produced
               ;
               but
               yet
               such
               a
               one
               ,
               as
               might
               have
               suspended
               that
               action
               ,
               by
               which
               it
               was
               produced
               ,
               and
               so
               might
               have
               been
               as
               truly
               a
               man
               without
               the
               actual
               producing
               of
               that
               effect
               ,
               as
               he
               is
               now
               ,
               he
               hath
               produced
               it
               :
               that
               
               is
               ,
               that
               faith
               is
               a
               rational
               or
               moral
               ,
               not
               natural
               agent
               ,
               working
               freely
               ,
               not
               necessarily
               .
            
             
               To
               bring
               this
               operation
               to
               practise
               ,
               I
               will
               suppose
               this
               definition
               of
               faith
               to
               be
               given
               me
               (
               which
               by
               them
               that
               affirm
               good
               works
               to
               be
               an
               effect
               of
               faith
               is
               ordinarily
               given
               )
               that
               it
               
                 is
                 a
                 fiducial
                 assent
                 to
                 the
                 promises
                 of
                 Christ
                 .
              
               Where
               that
               I
               may
               not
               mistake
               him
               ,
               I
               must
               first
               demand
               ,
               whether
               he
               conceives
               these
               promises
               ,
               which
               are
               the
               object
               of
               his
               faith
               ,
               to
               be
               absolute
               ,
               or
               conditional
               .
               If
               he
               affirm
               them
               absolute
               ,
               made
               to
               mens
               persons
               ,
               or
               individual
               Entityes
               ,
               without
               respect
               to
               their
               qualifications
               or
               demeanors
               ,
               then
               surely
               that
               faith
               ,
               which
               supposeth
               all
               kind
               of
               qualifications
               of
               the
               subject
               so
               unnecessary
               ,
               will
               never
               so
               much
               as
               move
               me
               to
               produce
               
                 good
                 works
              
               ,
               because
               I
               may
               as
               well
               
               be
               saved
               without
               them
               ,
               the
               promises
               being
               supposed
               without
               condition
               ;
               and
               therefore
               he
               that
               affirms
               good
               works
               to
               avail
               nothing
               in
               the
               business
               of
               attaining
               to
               salvation
               ,
               cannot
               ,
               without
               contradicting
               himself
               ,
               say
               ,
               that
               his
               faith
               must
               necessarily
               produce
               good
               works
               ,
               if
               it
               be
               a
               saving
               faith
               :
               for
               sure
               all
               that
               necessity
               proceeds
               from
               a
               believing
               ,
               that
               without
               good
               works
               there
               is
               no
               salvation
               to
               be
               had
               ;
               which
               if
               it
               be
               not
               believed
               ,
               that
               necessity
               ceaseth
               .
               But
               if
               he
               affirm
               the
               promises
               ,
               which
               are
               the
               object
               of
               his
               faith
               ,
               to
               be
               conditional
               ,
               then
               I
               must
               ask
               ,
               what
               he
               takes
               this
               condition
               to
               be
               ,
               either
               faith
               alone
               ,
               or
               good
               works
               alone
               ,
               or
               
                 faith
                 and
                 good
                 works
              
               together
               :
               if
               faith
               alone
               ,
               then
               (
               beside
               the
               ridiculousness
               of
               that
               ,
               in
               making
               the
               believing
               that
               I
               shall
               be
               saved
               ,
               the
               only
               ground
               of
               my
               believing
               I
               shall
               
               be
               saved
               )
               the
               former
               inconvenience
               recurrs
               again
               ,
               that
               that
               faith
               which
               supposeth
               faith
               only
               to
               be
               a
               condition
               of
               the
               promises
               ,
               will
               find
               good
               works
               as
               unnecessary
               ,
               as
               that
               faith
               which
               suppos'd
               the
               promises
               to
               be
               absolute
               ,
               and
               so
               will
               never
               incline
               me
               to
               them
               neither
               .
               If
               he
               affirm
               the
               condition
               of
               the
               promises
               to
               be
               good
               works
               alone
               (
               I
               mean
               by
               good
               works
               all
               other
               graces
               besides
               faith
               ,
               
                 contrition
                 ,
                 amendment
              
               of
               life
               ,
               
                 charity
                 ▪
                 holynesse
              
               &c.
               )
               then
               he
               acknowledgeth
               ,
               that
               these
               good
               works
               are
               of
               themselves
               simply
               requir'd
               of
               a
               man
               that
               is
               ,
               or
               will
               be
               a
               believer
               ;
               and
               so
               that
               they
               are
               no
               necessary
               effect
               of
               faith
               ,
               for
               if
               they
               were
               ,
               it
               would
               be
               enough
               to
               require
               
                 faith
                 alone
              
               ,
               and
               they
               would
               undoubtedly
               follow
               without
               requiring
               .
               For
               I
               conceive
               it
               ridiculous
               to
               make
               the
               condition
               of
               an
               Indenture
               
               something
               that
               is
               necessarily
               annext
               to
               the
               possession
               of
               the
               demise
               .
               If
               he
               affirm
               
                 faith
                 and
                 good
                 works
              
               neither
               single
               ,
               but
               both
               together
               to
               be
               the
               total
               adaequate
               condition
               of
               the
               promises
               ,
               which
               St.
               Paul
               calls
               
                 faith
                 consummate
                 by
                 charity
              
               ,
               St.
               
                 James
                 ,
                 faith
                 made
                 perfect
                 by
                 works
                 ,
              
               St.
               Paul
               again
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               which
               certainly
               is
               the
               truth
               )
               then
               first
               I
               must
               admonish
               him
               ,
               that
               his
               
                 fiducial
                 assent
              
               ,
               by
               which
               he
               defines
               faith
               ,
               must
               not
               signify
               a
               believing
               with
               reliance
               ,
               that
               he
               is
               one
               of
               them
               that
               shall
               be
               partakers
               of
               what
               is
               promised
               ,
               which
               they
               are
               wont
               to
               call
               special
               faith
               ,
               or
               particular
               application
               ;
               for
               that
               must
               either
               suppose
               them
               to
               have
               performed
               the
               condition
               ,
               and
               so
               good
               works
               in
               them
               (
               yea
               and
               faith
               )
               must
               be
               before
               faith
               ;
               or
               else
               it
               is
               the
               believing
               confidently
               of
               a
               lye
               ,
               it
               being
               
               absolutely
               false
               ,
               that
               the
               thing
               promised
               belongs
               to
               any
               that
               hath
               not
               performed
               the
               condition
               .
            
             
               But
               his
               fiducial
               assent
               ,
               if
               it
               be
               a
               tolerable
               definition
               of
               faith
               ,
               must
               be
               (
               answerable
               to
               the
               promises
               )
               only
               this
               ,
               a
               believing
               and
               
                 relying
                 conditional
              
               ;
               that
               he
               shall
               be
               partaker
               of
               what
               is
               promised
               ,
               that
               is
               ,
               a
               believing
               (
               and
               depending
               on
               it
               )
               that
               God
               will
               not
               fail
               him
               ,
               if
               he
               fail
               not
               God
               ;
               that
               God
               will
               give
               him
               heaven
               ,
               if
               he
               perform
               sincere
               obedience
               ,
               and
               rely
               upon
               the
               gift
               of
               Christ
               ,
               not
               on
               any
               merit
               of
               his
               obedience
               for
               the
               attaining
               of
               it
               .
               Now
               to
               say
               the
               truth
               ,
               this
               
                 fiducial
                 assent
              
               thus
               express'd
               (
               and
               none
               but
               this
               )
               may
               truly
               be
               affirm'd
               to
               be
               a
               most
               powerful
               motive
               to
               me
               to
               produce
               
                 good
                 works
              
               ;
               but
               then
               it
               is
               as
               true
               ,
               that
               it
               is
               as
               powerful
               a
               motive
               to
               me
               to
               rely
               on
               the
               gift
               of
               Christ
               ,
               and
               so
               in
               that
               
               respect
               faith
               may
               be
               said
               to
               produce
               good
               works
               ,
               faith
               may
               also
               be
               said
               to
               produce
               that
               which
               they
               call
               faith
               ,
               i.
               e.
               the
               believing
               ,
               that
               if
               I
               obey
               and
               rely
               ,
               I
               shall
               be
               saved
               ,
               is
               a
               motive
               thus
               to
               produce
               actual
               relying
               ;
               and
               in
               this
               sence
               I
               will
               acknowledg
               both
               (
               if
               he
               ,
               with
               whom
               I
               dispute
               ,
               will
               thank
               me
               for
               it
               .
               )
               But
               then
               ,
               secondly
               ,
               it
               follows
               not
               that
               that
               which
               is
               a
               powerful
               motive
               ,
               is
               a
               cause
               necessarily
               producing
               ,
               because
               that
               motive
               is
               but
               a
               
                 moral
                 motive
              
               ,
               perswading
               not
               enforcing
               ,
               and
               man
               by
               corruption
               ,
               or
               by
               some
               prevailing
               temptation
               may
               resist
               that
               motive
               ,
               and
               I
               think
               't
               would
               be
               no
               Paradox
               to
               say
               ,
               that
               some
               men
               have
               made
               no
               doubt
               of
               the
               truth
               of
               God's
               conditional
               promises
               ,
               i.
               e.
               have
               verily
               perswaded
               themselves
               ,
               that
               if
               they
               
                 served
                 God
              
               sincerely
               ,
               they
               shall
               be
               saved
               ,
               and
               yet
               quite
               
               neglected
               God's
               service
               :
               and
               if
               it
               be
               objected
               ,
               that
               they
               want
               the
               fiduciall
               ,
               though
               they
               have
               the
               assent
               ,
               and
               that
               if
               they
               had
               the
               affiance
               ,
               they
               would
               assuredly
               produce
               
                 good
                 works
              
               ;
               I
               answer
               ,
               that
               by
               that
               affiance
               they
               mean
               either
               absolute
               assurance
               that
               they
               shall
               be
               saved
               ,
               (
               and
               that
               ,
               if
               it
               be
               not
               an
               error
               ,
               supposeth
               
                 good
                 works
              
               ,
               if
               it
               be
               ,
               produceth
               them
               not
               )
               or
               else
               a
               conditional
               affiance
               ;
               and
               then
               again
               I
               affirm
               of
               that
               ,
               that
               it
               is
               no
               more
               then
               what
               I
               exprest
               by
               making
               no
               manner
               of
               doubt
               ,
               but
               if
               they
               
                 serve
                 God
              
               sincerely
               ,
               they
               shall
               be
               saved
               ;
               which
               though
               I
               believe
               to
               be
               a
               most
               
                 powerful
                 motive
              
               to
               obedience
               ,
               yet
               I
               conceive
               not
               a
               necessary
               irresistible
               cause
               ,
               (
               because
               't
               is
               only
               a
               moral
               motive
               )
               nay
               nor
               that
               that
               alwaies
               produceth
               the
               effect
               .
               First
               ,
               because
               the
               
                 foolish
                 virgins
              
               had
               as
               much
               
               of
               this
               as
               the
               wise
               ,
               for
               ought
               we
               see
               ;
               and
               after
               the
               door
               is
               shut
               come
               as
               confidently
               ,
               
                 Lord
                 Lord
                 open
                 to
                 us
              
               ,
               &
               yet
               it
               seems
               did
               not
               watch
               and
               make
               ready
               their
               Lamps
               ,
               which
               was
               the
               act
               of
               obedience
               requir'd
               of
               them
               ;
               and
               the
               want
               of
               it
               forfeited
               their
               hopes
               .
               2.
               
               Because
               the
               
                 unprofitable
                 servant
              
               that
               professeth
               he
               knew
               that
               
                 God
                 reaped
                 where
                 he
                 sowed
                 not
                 ,
              
               yet
               
                 hid
                 the
                 Talent
                 in
                 a
                 Napkin
                 ,
              
               put
               it
               not
               out
               to
               the
               exchangers
               .
               3.
               
               Because
               the
               exhortations
               of
               Christ
               and
               the
               Apostles
               are
               generally
               to
               
                 good
                 works
              
               ,
               as
               well
               as
               to
               faith
               ,
               nay
               much
               more
               frequently
               ,
               which
               argues
               to
               me
               that
               faith
               doth
               not
               necessarily
               produce
               good
               works
               ,
               and
               they
               that
               are
               supposed
               to
               have
               faith
               are
               exhorted
               
                 to
                 adde
                 to
                 their
                 faith
                 virtue
                 ,
              
               2.
               
               Pet.
               1.5
               .
               which
               (
               if
               Faith
               were
               a
               necessary
               cause
               of
               Works
               )
               were
               all
               one
               as
               to
               exhort
               
               the
               Fire
               to
               burne
               ,
               the
               Water
               to
               moysten
               &c.
               4.
               
               Because
               there
               is
               a
               difference
               observed
               in
               Scripture
               between
               a
               working
               and
               a
               
                 non
                 working
                 Faith
              
               ,
               and
               the
               priviledges
               are
               bestowed
               only
               on
               the
               first
               ,
               by
               which
               it
               is
               plain
               ,
               that
               it
               is
               possible
               for
               it
               not
               to
               worke
               .
               5.
               
               Because
               
                 faith
                 is
              
               said
               to
               
                 be
                 made
                 perfect
                 by
                 works
              
               Jam.
               2.22
               .
               which
               sure
               an
               agent
               cannot
               be
               said
               to
               be
               by
               producing
               an
               effect
               ,
               which
               it
               cannot
               but
               produce
               ;
               as
               the
               act
               of
               Humectation
               adds
               no
               degree
               of
               perfection
               to
               the
               water
               .
               Nay
               't
               is
               a
               general
               rule
               ,
               that
               the
               producing
               of
               what
               effect
               soever
               adds
               no
               perfection
               to
               the
               cause
               ,
               save
               only
               relative
               ;
               as
               the
               begetting
               of
               
                 a
                 Sonne
              
               adds
               only
               the
               relation
               of
               a
               Father
               ,
               but
               nothing
               else
               more
               then
               he
               was
               before
               ;
               it
               rather
               supposeth
               him
               perfect
               before
               ,
               which
               is
               the
               importance
               
               of
               the
               Logick
               axiom
               ,
               
                 effectus
                 est
                 extra
                 naturam
                 causae
              
               .
               All
               that
               can
               truly
               and
               in
               propriety
               of
               speech
               be
               said
               of
               Faith
               in
               this
               matter
               ,
               is
               this
               ;
               that
               Faith
               is
               so
               strong
               a
               motive
               to
               obedience
               ,
               that
               if
               it
               be
               drawn
               as
               a
               Weapon
               to
               the
               purpose
               ,
               and
               used
               as
               it
               should
               ,
               it
               would
               in
               reason
               out-ballance
               all
               the
               contrary
               temptations
               to
               disobedience
               :
               &
               if
               the
               will
               ,
               which
               hath
               the
               casting
               voice
               ,
               give
               its
               suffrage
               ,
               as
               in
               reason
               it
               ought
               ,
               it
               shall
               then
               infallibly
               produce
               obedience
               ▪
               but
               yet
               not
               irresistibly
               ,
               because
               that
               will
               being
               still
               a
               
                 free
                 faculty
              
               at
               least
               to
               evill
               ,
               may
               after
               all
               the
               proposal
               of
               motives
               either
               suspend
               its
               Action
               ,
               or
               else
               do
               that
               which
               it
               should
               not
               .
               For
               sure
               it
               is
               an
               error
               of
               Socinus
               to
               affirme
               
                 cognitionem
                 rerum
                 pulchrarum
                 aut
                 turpium
                 ,
                 quales
                 praeter
                 alias
                 sunt
                 res
                 honestae
                 &
                 vitiosae
                 ;
                 harum
                 
                 odium
                 ,
                 illarum
                 amorem
                 necessariò
                 gignere
              
               ;
               and
               that
               Socrate's
               speech
               (
               
                 praesente
                 scientia
                 fieri
                 non
                 posse
                 ut
                 quis
                 incontinens
                 sit
              
               )
               was
               true
               ,
               with
               this
               Caution
               ,
               
                 ut
                 quis
                 sciat
                 res
                 honestas
                 ,
                 eas
                 facienti
                 magnum
                 commodum
                 allaturas
              
               def
               .
               disp
               .
               de
               loco
               c.
               7.
               ad
               Rom.
               &
               in
               1
               Joh.
               4.8
               .
               If
               by
               amor
               and
               odium
               he
               mean
               prosecutio
               and
               aversatio
               ,
               as
               't
               is
               plaine
               he
               doth
               by
               that
               which
               followes
               .
               For
               sure
               Medea
               was
               not
               deceived
               in
               her self
               when
               she
               said
               ,
               
                 video
                 meliora
                 proboque
                 ,
                 deteriora
                 sequor
                 .
              
               And
               so
               many
               ,
               who
               make
               no
               doubt
               of
               an
               Heaven
               to
               belong
               to
               all
               penitent
               reformed
               Servants
               of
               Christs
               ,
               and
               that
               that
               Heaven
               conteines
               joyes
               above
               all
               that
               the
               World
               can
               afford
               ,
               do
               yet
               choose
               the
               
                 pleasures
                 of
                 sin
                 for
                 the
                 present
                 season
              
               ;
               like
               Ephraim
               that
               is
               likened
               to
               an
               
                 heifer
                 that
                 loved
                 to
                 tread
                 out
                 the
                 Corn
                 ,
              
               betook
               her self
               to
               
               that
               course
               which
               for
               the
               present
               yielded
               some
               profit
               (
               as
               the
               Heifer
               being
               by
               the
               Law
               then
               unmusselled
               ,
               might
               eat
               as
               she
               troad
               it
               out
               )
               that
               had
               its
               reward
               at
               that
               minute
               ,
               that
               she
               did
               the
               Work.
               Whence
               is
               all
               this
               ?
               but
               from
               hence
               ,
               that
               the
               carnal
               pleasures
               of
               sin
               for
               the
               present
               obtaine
               the
               consent
               of
               the
               will
               against
               all
               the
               future
               pleasures
               and
               joyes
               of
               Heaven
               ,
               joyn'd
               with
               the
               sowernesse
               of
               present
               obedience
               ;
               which
               could
               never
               be
               ,
               if
               believing
               the
               promises
               allwaies
               either
               necessarily
               ,
               or
               infallibly
               produced
               good
               works
               .
            
             
               FINIS
               .
            
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45396-e280
           
             The
             Socinians
             opinion
             of
             the
             future
             state
             of
             Souls
             .
          
           
             Mr
             Hobbs
             .
          
           
             Mr
             White
             ▪
             
          
           
             Resolution
             concerning
             Origen
             .