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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iudgment worthy of God. or, An assertion of the Existence and Duration of Hell Torments. (Book 1)

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 re∣view

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 com∣mitted to a fire, which should tor∣ment for many hundred or thou∣sand 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 suffe∣rings, 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 de∣sign'd to be gained by them. For it were sure as much Justice to punish eternally, as to punish milli∣ons of years, and then annihilate, when the supposed ground of Inju∣stice 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 ma∣ny Millions of Ages, as with dura∣tion 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 de∣struction.

Next then p. i. for Origens opi∣nion,

granting it right stated (as I think it is) I demand for what rea∣son 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 Hereti∣call, can appear to have been more favourable to this, (which will not be found) or whether the ill conse∣quences of this be not as dange∣rous, as of Origens, i e. whether the belief of no future punishment to the wickedst Hypocrites in the world, save only of swift annihilati∣on, 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 e∣ver hated, and never desire to see▪ or be in their company, and have suf∣fer'd all those torments, rather then they would entertain or admit Communion (or desire and pra∣ctices) with them. Tis possible it may be said, that the reason of the difference is because Origens opini∣on 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 Magistro∣rum fuit, qui pluribus divinae legis uteretur exemplis. His only fault

then must bee, that he urged divine Testimonies in uncatholick Inter∣pretations: (And whether that have not place here also; I leave it to e∣very one to consider) and so saith Lirinensis again, Dum parvipendit antiquam religionis Christianae sim∣plicitatem, dum se plus cunctis sape∣re praesumit, dum Ecclesiasticas tra∣ditiones & veterum Magisteria con∣temnens quaedam scripturarum capi∣tula nova more interpretatur, meruit ut de se quoque Ecclesiae Dei dicere∣tur, Si surrexit in medio Tui Prophe∣ta—

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is ac∣knowledg'd that these words pro∣perly signify the same that in En∣glish death or dying doth. But that this should be limited to utter de∣struction

and annihilation, is most unreasonable. For, in the using of this argument it is foreseen and granted, that death is taken some∣times for death in and unto Sin: On∣ly 'tis suggested that those are my∣sticall and metaphoricall Sences▪ Hereupon I infer, that if the words be taken sometimes mystically and metaphorically, and yet no assu∣rance 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 ta∣ken so elsewhere, and not bound to that one which is thought to be the sole literal and proper significa∣tion. If Death appear to signify in Scripture somewhat beside utter de∣struction, 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 scri∣pture useth Metaphors in one in∣stance, why may it not in ano∣ther as probably? This is suffi∣cient to the force of that argument. But then ex abundanti, I adde, that the Notion of Death for utter de∣struction 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 Testa∣ment, (I might adde, or in any other Author) where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &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 separati∣on of Soul and Body, which is exclu∣sive of all reunion or resurrection at the day of Judgment: which the Disputer averts as hereticall. Nay 'tis 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 im∣perfect 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 bet∣ter 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 lay∣ing foundation for the evincing the contrary, viz. That death in scri∣pture use., is (as 'tis 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 re∣sult of another union (Unio Virtutis) betwixt God and the Soul, or be∣twixt 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 hi∣ding his face, and turning himself from us. In the latter (viz. be∣twixt God and the Soul and Body, i. e. Person of man) it signifies

Gods favour and protection, of which under the style of Gods pre∣sence 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 My∣stically or Metaphorically, that I know of, (or if it did, that excepti∣on 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 S^t Augustin) intimior cuicun{que} 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 there∣by. Mean while it is evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 life belongs not to being sim∣ply; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it wants not the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. be calculated. Had life signified most properly [being] simply ta∣ken, there might have been some pretence, that the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should denote the contrary to being viz. Annihilation: But when it si∣gnifies those so many other things, and not simple entity, 'tis most rati∣onall that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should both tech∣nically, and properly signify the

opposites to those severals, wicked life, the displeasure of God, a mise∣rable being here, separation of Soul from Body; of both from God, and a∣bove 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 di∣stinguishing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have power, e∣specially not of the latter; which is a work of the same Omnipotency that creation is: Whereas of eter∣nal torments of the wicked 'tis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 sup∣pose it clear that there hath been little gaind to the establishing the affirmative of the question, from this first objection, the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. for the punishment of the Wicked.

Proceed wee then to the second sort of words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there rendred destruction or perishing or perdition. For all these will be ruled by the for∣mer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. none of them ha∣ving any propriety to the sence of annihilation, but only oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. coinci∣dent 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 pro∣portion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fitly vs'd not on∣ly for the privations; but contra∣ries to every one of those, the e∣vils extreamly opposite to these good things. And nothing hin∣ders but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ir∣reconcileable with instant annihi∣lation: see Mat. 5.25▪ 26. And against this sence of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nothing far∣ther said hath force. For, first, thus 'tis certain, God both can and will punish, i. e. cruciate those that fear him not. Secondly, 'Tis denied that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most properly signi∣fies the destruction of the being of the subject, or annihilati∣on, and whereas 'tis 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 Conces∣sion that when apply'd to a per∣son, it signifies generally death in the proper sence, is a manifest pre∣judice to its signifying annihilati∣on; 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 Magi∣strate, shall i. e. are worthy to pe∣rish 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 crucify∣ed, not annihilated. And so in all other places, save only that of 1 Cor. 15.18. where upon a false as∣sumption

it would follow that (not the wicked, which alone were per∣tinent, 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 signi∣fies utter destruction.

If these testimonies may be be∣liev'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 pos∣sest. 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 anni∣hilated. Nay if they had, their pre∣sent 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 de∣sireable; 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 argu∣ment be consider'd, it will certainly warrant my affirmation, that 'twas not annihilation that the divels with such horrour expected from Christ, but, as appeares by comparing with Mat. 8.29. amandation to tor∣ments.

Fifthly, the uses of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for eternall destruction, exem∣plifi'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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of penitents, and the next 2 Thes. 2.10. is of the same importance.

Sixthly, the uses of the nounes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be concluded by what hath been already said of the verbs and nounes together, and indeed infer as little toward the un∣dertaken cōclusion. For to that two premisses being requisite. 1. That the punishment of the wicked is ex∣prest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. That those words signifie annihilation, only the former of these is preten∣ded 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 endeavou∣red to be prov'd, but rather taken for granted, which is the great fal∣lacy of petitio principii, not to be tolerated in the pressing any Ar∣gument.

Seventhly, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it availes nothing: for allowing it to be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a word which by the way I must now adde, having formerly omitted to insert it, signi∣fies bodily smart inflicted by the devill, 1 Cor. 5.5. all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 unclean∣nesse, 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 pre∣tending 'tis Metaphoricall, for though to call a man a Temple may be deem'd a Metaphor, yet to pol∣lute, whether Temple or Man, is propriety of speech, and that the only importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8.21. vid. Annotat: 2 Pet. 1.4. and 2.12. twice and 19. Sometimes the cor∣ruption 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 op∣posed to an happy everlast••ng state call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & by that opposi∣tion not prejudiced but rather con∣cluded to be an everlasting mise∣rable 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 oppo∣site 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 consi∣deration 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 Bo∣nitas Entis, which D^r 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the interpreting of 2 Pet. 2.12. is in my opinion not to be adher'd to: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are, I think, to be actively ta∣ken, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will signify those that take, and cor∣rupt 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 readily si∣gnifies in their corrupting or debau∣ching others, they shall be destroyed i. e. punish'd severely (I suppose e∣ternally though that word enforce it not.)

Eighthly, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 im∣plies annihilation then any of the former. Nor is it at all discern∣able 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the o∣ther words of the same nature with that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ut∣most 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 con∣verted into Chyle, then blood, then flesh, the rest going out into the draught, is still but thus chang'd

not annihilated. 'Tis 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 appe∣tite, as can be imagin'd. And certainly this is all that can pretend to be deduc'd from common inter∣pretation (which is referr'd to) of those Phrases. For if the wicked were granted to be destroy'd exactly af∣ter the manner of Chaffe &c. Yet as chaffe is not annihilated, so would it not follow that the wicked are anni∣hilated. But then withall it will be just to remember that Similitudes and Parables must not be bound to such accurate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that e∣very circumstance in the parable be accounted for strictly in the ap∣plication, but only the main linea∣ments, wherein the design'd resem∣blance consisted, preserv'd, viz.

that as after the threshing and wi∣nowing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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, 'tis to be expected that God shall proceed to deal severely with the wicked, and then that se∣verity be such as they shall not pos∣sibly avert nor be able to undergo without the utmost morall damage to them. As for the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 exhau∣sted: and so the Unextinguisha∣blenesse of the one must be answe∣red with the durableness of the o∣ther.

Tenthly, For the same and like Phrases in the Old Testament, gran∣ting (according to the mind of the Objector) that they include the second death after the gene∣ral judgment: yet still this avails nothing to the desir'd conclusi∣on,

unlesse it be farther prov'd that those Words and Phrases do signify absolute utter destruction, or annihilation, for upon that on∣ly the affirmative of the question depends, and for that there is no least pretence of proof offer'd here.

Eleventhly, For the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will never be use∣full to the disputer: for if the first death be the Act of separati∣on of Soul and Body, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not the torments of Hell, but the state or continuance of that sepa∣ration (as it will be found to signi∣fy 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 ca∣sting 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 Noti∣on, it signifies final and utter de∣struction? 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 an∣nihilation: for though utter de∣struction of positive Entities may be deem'd to signify annihilation, yet when attributed only to pri∣vative

Entities, death and Hades, it can in no reason signifie annihi∣hilation, but the contrary restau∣ration to being, i. e. to union of Soul and Body. But then second∣ly that the Rabbins or Chaldae Pa∣raphrast, 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 Pa∣raphrast using the Phrase of the second death, that can infer no more, then by that Phrase they explain'd what they deem'd alrea∣dy meant by the Hebrew word du∣ly 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 Gomor∣rah? To this I reply first, that 'twas a tempestuous Rain of Fire and Brimstone that consumed So∣dom, and not a Lake; and so the reference doth no farther hold then the Fire and Brimstone, i. e. The terrible stinking, and furi∣ously burning Fire, and that gaines nothing to the disputer; The Fire of Hell may be as searching, and noysome, as is possible, with∣out being finite, utterly consuming, or annihilating. Nay, secondly, when the Men of Sodome and Go∣morrah, 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 fi∣nally annihilated; and sure reap no advantage by the state that ex∣pects him in the intervall? Lastly, will his advantage be, that as death by being cast into the lake is sup∣pos'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 de∣stroying 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 de∣stroy'd by being cast into the lake, yet it no way followes, that men by being cast in thither, shall be de∣stroyed 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 se∣paration some thousands of years, they shall be rais'd againe, and their Souls eternally united to their bo∣dyes, 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 de∣stroyed, and so life comes univer∣sally; and so to continue eter∣nally 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. 'Tis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 spo∣ken 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 si∣gnifies not Hell Torments (for that being destroyed to those that were under it, the Godly were never un∣der 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 enu∣meration of all particulars con∣cern'd in it: The sea gave up its Dead, and Death and Hades deli∣vered up the Dead which were in them, and they were judged every Man according to their Workes. Here 'tis evident that Death and Hades are properly spoken in refe∣rence 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 con∣trary wise both Death and Hades are equally there said to be de∣stroy'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 eter∣nall; and then the Wickeds being cast into this lake, is not, cannot be to be destroy'd there; but be∣ing a lake of fire, to be tormented there eternally, as is most appa∣rent 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 fol∣lows, shall be tormented day and night for ever and ever. That they fall into a worse death, I wil∣lingly 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 ei∣ther seiz'd on by the hand of Ju∣stice, 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 Hun∣dred 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 can∣not. Nothing but long continu∣ed if not endless Torments can be said worse then those so long con∣tinued 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I grant it parallel to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 val∣ley of Hinnom, 'tis known that Children were not burnt to Ashes there, but put into hollow brazen vessels, and there fryed and scor∣ched (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 val∣ley of Hinnom being on Earth was not a state of of Eternall but tem∣porary punishments; yet that is no prejudice: for being to take a resemblance from earth and hu∣mane 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 Scri∣pture 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 tor∣ments. 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: (where∣as in matters of this nature God is content to be judg'd by our Tribu∣nal 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 provi∣ded 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 mer∣cy, 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 la∣bours that all should come to re∣pentance, 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, inti∣mating I suppose the unproportio∣nableness of Temporal to Eternal, and therein founding an objection against the Justice of those punish∣ments. 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 tempora∣riness

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (such as the Schools have many) not able fully to satis∣fy humane understanding, and have therefore been careful in several writings to offer surer grounds of satisfaction in this matter; by lay∣ing 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 obsti∣nately 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 compas∣sion supposeable in him to see any the worst man thus afflicted. Where∣as I conceive God is to be look'd on here only as the Rector of the Universe, whose office it is to pro∣ceed 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, do∣let quoties cogitur esse ferox: but yet must utterly disclaim his Office, if he do not secundùm allegata & pro∣bata 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 expecta∣tion 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. Twas there∣fore most just and most necessary, that he should thus have ordein'd and enacted these sad lawes; And therefore in great Justice and Wis∣dome, 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 accor∣ding

to those Lawes, retract or dispence with; set his Compassion to evacuate the processe, and fru∣strate 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 promul∣gating and signing it with his blood) imagine that his Compassion should thus tempore non suo interpose, when there are so many more pro∣per seasons, wherein he hath effe∣ctually 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 at∣tributes. 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 ne∣cessarily consequent to that grea∣test part being such as that sen∣tence most justly and indispensa∣bly 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, igno∣norance, 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 negli∣gence, strength of temptation, cor∣ruption of nature, affection, evil edu∣cation 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 'tis sure of examples of men, when in evident opposition to the commands and intermination of God: so of affection or sensitive passion, when in con∣tradiction to reason and humane nature, the upper soule which ought to exercise its dominion gi∣ven it by God over those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bestial part of the man;

and not be corrupted and led cap∣tive and blindfold by it: so again evill education, when contrary to the light of naturall conscience; cor∣ruption 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: 'tis wilfull, for he might be more careful: 'tis 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: 'Tis 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 of∣fend: 'Tis most ungrateful scor∣ning and contemning to make any use of the greatest treasures of grace, all ready for him that would use tolerable diligence: 'Tis an act of horrible pride, in despi∣sing 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 de∣scription assign'd the worst of men, [viz. men of flagitious and con∣tumacious lives] may perhaps de∣serve some animadversion. For if this be the one measure, to which eternal punishments are thought commensurable, 'tis possible there may be great and dangerous mi∣stake in it.

For 1. There are many princi∣ples of godless living all meeting in the effect, casting off the yoke of God's obedience, and so equal∣ly deserving to fall under the se∣verity of those lawes by which the world was created and manag'd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the two com∣prehensive names of them, but there are several under each. Un∣der the first pride and rage and

revenge &c. under the second voluptuousnesse of all sorts, Cove∣tousnesse, desire of praise &c. And every of these have a foundation in our corrupt nature, and temp∣tations from without also: And as one soyle is more unhappily qualify'd for the one; so another is for another. And if all the re∣streints, commands, preventions, excitations, invitations, engage∣ments, mercies, punishments of God; all his Methods of armature and fortifying each man against these domestick enemies and trai∣tours of his, may not be permit∣ted 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 plea∣ding for any of these. The con∣tumacy is in effect the same in each; in him that askes God for∣givenesse

for his intemperance e∣very day, and every night wal∣lowes in it; as to him that goes on sullenly and demurely, and hath no regret to it. The ag∣gravations are several; but the difference of the degrees of mali∣gnity 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 con∣cern the justice of that sentence, that decrees every unreform'd im∣penitent to those flames. For repentance, as it signifies some de∣gree of sincere renovation, being the minimum quod sic, without which all shall perish even under the Gospel, (that utmost dispen∣sation

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 circum∣stance imaginable, because that God which gave space for repen∣tance, 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 remem∣bred 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 hypo∣crite, 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, e∣quals the sinnes of Jew, Turk or Heathen Worshipper: that of re∣cidivation into forsaken sins, A∣postacy, Temporary adherence to Christ, (but in time of tempta∣tion presently they are offended, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or cowardly Gnosticks, that Christ in the Revelation ranks with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unbelievers) each of these upon other as just ac∣counts, as those under which the flagitious and contumacious is acknowledged to fall, and perish, may as reasonably be re∣solv'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 gnash∣ing 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 ap∣prove 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 hea∣ven, and engulfe himself in endless woe, whilst his heart is secretly ob∣jecting against the reconcileable∣ness of God's judgments with those Attributes which he thinks fit to be vindicated in all his infli∣ctions. In this Section (after the middle of the 4^th. p.) it is resolv'd, that the opinion of eternal torments, properly so call'd, is not to be ac∣cepted 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 difficul∣ties, which any improbability of the matter will suggest to us. Rea∣son it self thus judgeth, that God is to be believed rather then any hu∣mane 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 ex∣press that doctrine in such plain words, as all that heard him and his Commissioners preach, were firm∣ly resolv'd to signifie the real ever∣lastingness of those torments, then I suppose here is as plain demon∣stration, 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 pa∣rable 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 coo∣ling 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 Com∣prehensor, knowing that there was now no place left for the least de∣gree 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 tor∣ments must be eternal. I foresee

but one objection to this, viz: that this was before the Day of Judg∣ment, 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 delive∣red. 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 con∣junction of souls and bodies in Hea∣ven 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 Mil∣stone 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 mise∣rable being: for eternal Being, if not miserable, is much better; and mise∣rable Being, if not eternal, but im∣mediately determin'd by a swift de∣struction, 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 men∣tion'd) the express words of Christ Revel. 20.10. that the Beast and the false Prophets, i. e. some wick∣ed men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be tormen∣ted

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 in∣numerable that bear full consent with these, which consequently have establisht the faith of this Ar∣ticle, that it was by the Apostles of Christ enter'd into that deposi∣tum which they left in every Church where they preach'd, as appears by the last words of the Apostles Creed, the life everla∣sting; which as it is expresly con∣trary to annihilation, which is ex∣cision 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, ap∣pears more manifestly by the Atha∣nasian 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, sub∣joyns as the Explication of Ever∣lasting 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 concor∣dant 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 capa∣ble

of it from the testimony of Christ and of God. What fol∣lowes of the incredibility of this doctrine, making some men despe∣rately 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 ef∣fect 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 parti∣cular Reply to all that have been propos'd in favour of the Affir∣mative 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 no∣thing. Not the first, for the let∣ter of Scripture favours not him,

as hath been shew'd; death and destruction no way signify or con∣clude annihilation. Not the se∣cond, for there is no one Text clear in phrase and signification yet pro∣duc'd for the affirmative, nor any that by any age or orthodox Fa∣ther hath been so interpreted. Not the third, because in our doctrine, set upon its due basis, there is no∣thing so much as of a seeming disa∣greeableness to piety, or the na∣ture 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 An∣nihilation, I answer, that they which deny all irrespective decree of Re∣probation or Praeterition against Supralapsarians and Sublapsarians, that affirm universality of Redem∣ption, and of the gift of sufficient

grace (all which are maintain'd by Bishop Overall, to whom the di∣sputer professeth to encline, and are known to have been main∣tained by concordant votes of all the Fathers of the Greek and Latin Church before S^t Augustin, and since him by a considerable part of the Church through all A∣ges, and the contrary never uni∣versally 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 conse∣quently 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 conse∣quences of it, and to reconcile their dictates with piety and reve∣rence 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 ac∣count. As for the punishment of personall sins, and their circumstan∣tiall abatements, that hath been accounted for already.