Judgment Worthy of God, Part 2 – Title page 2

Judgment Worthy of God · Part 2 – Title page 2

p. 71The 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 p. 72certainly 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 foreign Mat. 18.8. & 25.41.48. foreign Mat. 25.46. foreign Mar. 3.29. foreign p. 73Mar. 9.43.44. & foreign. v. 45.46.48. foreign. 2. Pet. 2.17. Jud. 13. foreign ▪ 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 [foreign & foreign] 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 p. 74eternity, 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 p. 75capacity, 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, p. 76and 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 foreign 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 (w^ch I acknowledg to have been mine p. 77own 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) y^t 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 p. 78been 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 p. 79of theſe foreign having given themſelves over to fornication) but in the preſent foreign 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 foreign 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 p. 80place 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 foreign 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 foreign 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 p. 81follow to evacuate the belief of eternal torments being ſignify'd by eternal Fire, 'tis 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 foreign) 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 'tis, 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 foreign do not primarily or perpetually ſignify everlaſting, yet 'tis not once found in the new Teſtament to ſignify otherwiſe: the place Jude. 7. is the only place pretended, p. 82and 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 'tis 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 p. 83be 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 foreign 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, 'tis thought fit to compare it with another like phraſe foreign Mar. 9.43, 44, 45. as that is rendred, that ſhall not nor never ſhall be quenched; of which 'tis ſuggeſted, p. 84that 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 'tis 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 tis 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 foreign & foreign, 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 foreign ſhould be interpreted by foreign; and in order to that, p. 85the chaff and tares interpreted of wicked men, which are know'n to be figuratively expreſſed by them, as that foreign ſhould be regulated by foreign, 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 foreign 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 'tis 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 p. 86place 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 foreign, &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 foreign p. 87placed far off from them, foreign. 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 foreign, 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 p. 88in 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, 'tis ſufficient to ſay that, thoſe parabolical expreſſions being undoubtedly ſet to denote the wicked, the word foreign, 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; p. 89yet 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 foreign 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 foreign applyed to them (as it is Mar. 9.43, 44, 45. ſignifies everlaſting Fire.

Next for foreign, 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 p. 90it to ſignify everlaſting death. 2. That foreign doth not by abſolute neceſſity ſignify everlaſting. 3. That foreign 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 foreign ſpoken of that which begins after the day of judgment muſt denote ſuch a duration as is proportionable to the foreign following that, as foreign 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 p. 91Chriſtian age, muſt be commenſurate to that age to which it refers, and therefore foreign there, being conſequent to the judgment of the great day deſcribed in that Chapter, muſt in all reaſon be of the ſame duration as foreign in the ſame place. To the third that foreign generally ſignifies poſitive puniſhment, not mulct, as foreign and perhaps foreign 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 p. 92puniſhment, 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 foreign were deſigned to be never ſo poſitively punitive, p. 93if it were into the furnace of fire, where there is weeping and gnaſhing of teeth. Secondly, 'tis 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 p. 94irrational 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, 'tis 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 p. 95this 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.

p. 96The 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: p. 97however 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 'tis granted that deprivations are penal; and again, though he would fear that, yet ſure he would never fear foreign 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 p. 98no, 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 foreign 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. 'Tis the adjudging to a ſtate which ſhall laſt to all eternity, or a p. 99ſentence, 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 'tis 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 p. 100worm, 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 p. 101ſence 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 p. 102to 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 foreign 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 p. 103be 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 'tis 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 foreign 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.

p. 104Next then for foreign Jude 13. 2 Pet. 2.17. there is no pretence that it ſhould in theſe places be meant for death any more then foreign 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 foreign, 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 'tis not uſed in any of thoſe places. Yet that it ſhall not p. 105here 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 foreign, 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. 'tis ſaid of Angels foreign, where foreign being applied to Angels, it cannot ſignifie that death, as if 'twere 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 foreign it muſt denote that ſtate, which p. 106all ſorts of men, Heathens, as well as Jewes and Chriſtians, underſtood by Tartarus, that ſure is a place of ſuffering after death. 3^ly. Becauſe though there be no further mention then of the privative part of Hell, in the foreign, yet in the other places of the N. T. where the ſame is mentioned under the name of foreign, 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. p. 1074.10. 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 'tis 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 p. 108then 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 p. 109ſentence 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 'tis 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 p. 110caſt 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 p. 111then in the ſame condition with the Divels ſhall not be conſumed or annihilated) but particularly as to them foreign 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 p. 112followes 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 p. 113be 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; foreign) 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. 'tis ſuggeſted that that ſeems not to be ſpoken of the laſt final p. 114judgment. 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, 'Tis 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 'tis 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 p. 115Elias 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 p. 116I anſwer, that 'tis 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 p. 117made this Prophecy obſcure, which would otherwiſe be as perſpicuous as any one of the greater Prophets of the Old Teſtament. Secondly, when 'tis 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, p. 118that 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 p. 119from 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 its not being corruptible from any outward principles, p. 120nor 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 p. 121civit: Dei. l. 21. cap. 17.18. ('tis 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 p. 122diſcern 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 p. 123torments 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 p. 124the 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.

p. 125SIR

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 S^r Ken: Digbies and M^r 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 p. 126judgment 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 p. 127change 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 reunion is ſo chang'd as not to be ſuſtein'd, as in via it is by eating and drinking, 'tis 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 p. 128natural 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.

p. 129Having 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 onelyonly queſtion is, How eternal paines are with any juſtice proportion'd to them: and to that the anſwer is, Not p. 130that 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 'tis 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; p. 131it 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 foreign 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.

p. 132Secondly, 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 p. 133nay 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 p. 134Univerſe) 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, 'tis 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 p. 135with) of the irrationalneſſe of that will or choice. 'Tis 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 'tis 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, 'twill 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 p. 136ſo 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 p. 137to this I reply: 1. That it were no newes from S^t 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 S^t PAUL with S^t IAMES, in the great point of Faith and Works.

By The moſt Learned, Reverend, and Pious D^r HENRY HAMMOND.

OXFORD, Printed by H. HALL Printer to the Univerſity, for RIC: ROYSTON, and RI: DAVIS. 1665.