Judgment Worthy of God, Part 1

Judgment Worthy of God · Part 1

p. 1foreign. Iudgment worthy of God. or, An aſſertion of the Exiſtence and Duration of Hell Torments.

SIR,

AS ſoon as I had made my laſt diſpatch to you, it pleaſed God to faſten me to my bed for ſome dayes, by the returne of a fit, which hath been my frequent exerciſe; from whence being now after five dayes remov'd to my chaire, I have ſome liberty to review p. 2your queſtion; and think it beſt with my pen in my hand to offer to you (in the ſame order which you have us'd) my thoughts of every period.

And firſt for the termes of the Queſtion, they want ſomewhat of Expreſneſs: For ſuppoſing, as you doe, that the Wicked riſe, and are judged, and adding from hence that their ſentence ſhall be that they ſhall utterly be deſtroyed, yet it is uncertain, whether that ſentence ſhall be immediately executed, or after ſome ſpace; or if immediately, whether by a ſwift or lingering deſtruction. For he that ſhould affirm the wicked to be at the laſt judgement committed to a fire, which ſhould torment for many hundred or thouſand years, and at laſt conſume and annihilate them, would affirme the affirmative of this queſtion: and ſo he, that advanc'd from 1000^ds to p. 3millions of years and ages of ſufferings, concluded (at any the longeſt laſt) with abolition. And then the arguings that are after uſ'd from Gods Juſtice &c: would be of little force, if no more but this were deſign'd to be gained by them. For it were ſure as much Juſtice to puniſh eternally, as to puniſh millions of years, and then annihilate, when the ſuppoſed ground of Injuſtice is the lightneſs, or ſhortneſs of the Acts ſo puniſhed, which would in the Eye of Law, and Equity, bear as little, i. e. no proportion with many Millions of Ages, as with duration abſolutely infinite. I ſhall therefore take it for granted by him that propoſeth the queſtion, that he means deſtruction immediately following the doomſ-day ſentence, and that no lingering but ſwift deſtruction.

Next then p. i. for Origens opinion, p. 4granting it right ſtated (as I think it is) I demand for what reaſon that is mention'd? Is it not for this, becauſe Origens Doctrine was deem'd an Hereſy in the Church, and that of ſome ill and dangerous conſequence to be believed? If ſo, then it muſt be conſidered, whether they that deem'd Origens Hereticall, can appear to have been more favourable to this, (which will not be found) or whether the ill conſequences of this be not as dangerous, as of Origens, i e. whether the belief of no future puniſhment to the wickedſt Hypocrites in the world, ſave only of ſwift annihilation, will not be as forcible a meanes of ſecuring wicked men that have no taſt or ſpirituall joyes) in the admitting of any gainfull evill, as the belief that after a long ſpace of horrible torments proportionably encreas'd to their number of Sins, p. 5and the aggravations thereof, they ſhall one day, no body knowes when, when the Divells have been puniſh'd enough for their higheſt rebellions and continued hating and oppoſing of God, be delivered out of their flames, and made partakers of viſion of God, and ſociety of Saints and Angels, which they ever hated, and never deſire to ſee▪ or be in their company, and have ſuffer'd all thoſe torments, rather then they would entertain or admit Communion (or deſire and practices) with them. Tis poſſible it may be ſaid, that the reaſon of the difference is becauſe Origens opinion was contrary to Scripture, and that this other is not. To this I ſhall make no further reply, then in the words of Vincentius Lirin: Imo planè nemo unquam Magiſtrorum fuit, qui pluribus divinae legis uteretur exemplis. His only fault p. 6then muſt bee, that he urged divine Teſtimonies in uncatholick Interpretations: (And whether that have not place here alſo; I leave it to every one to conſider) and ſo ſaith Lirinenſis again, Dum parvipendit antiquam religionis Chriſtianae ſimplicitatem, dum ſe plus cunctis ſapere praeſumit, dum Eccleſiaſticas traditiones & veterum Magiſteria contemnens quaedam ſcripturarum capitula nova more interpretatur, meruit ut de ſe quoque Eccleſiae Dei diceretur, Si ſurrexit in medio Tui Propheta—

Thirdly then, to come to your Teſtimonies from Scripture, of the N: T: eſpecially, for proof of the affirmative. And 1. for the uſe of foreign and foreign: It is acknowledg'd that theſe words properly ſignify the ſame that in Engliſh death or dying doth. But that this ſhould be limited to utter deſtruction p. 7and annihilation, is moſt unreaſonable. For, in the uſing of this argument it is foreſeen and granted, that death is taken ſometimes for death in and unto Sin: Only 'tis ſuggeſted that thoſe are myſticall and metaphoricall Sences▪ Hereupon I infer, that if the words be taken ſometimes myſtically and metaphorically, and yet no aſſurance that they are ſo, but becauſe they are us'd in a matter whereto death, as it ſignifies a ſeparation of Soul and Body, is unappliable; then may they by the ſame reaſon be taken ſo elſewhere, and not bound to that one which is thought to be the ſole literal and proper ſignification. If Death appear to ſignify in Scripture ſomewhat beſide utter deſtruction, then how can the wickeds utter deſtruction be concluded from the mentions of their death &c? Againſt this it avails not to ſay, p. 8that the one is the proper, but the other only metaphoricall notion of it: for it being granted that the ſcripture uſeth Metaphors in one inſtance, why may it not in another as probably? This is ſufficient to the force of that argument. But then ex abundanti, I adde, that the Notion of Death for utter deſtruction i. e. Annihilation being only uſefull to the diſputer, it will be hard for him to produce any one place, either in Old or New Teſtament, (I might adde, or in any other Author) where foreign &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; p. 9for then Eternall death, the wickeds portion, muſt be eternall ſeparation of Soul and Body, which is excluſive of all reunion or reſurrection at the day of Judgment: which the Diſputer averts as hereticall. Nay '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 imperfect reſemblance ſeemeth meant on purpoſe to ſignifie annihilation: And yet it is alſo obſervable to the main queſtion, that either of theſe ſtates (and ſo annihilation) is better and more deſirable, then the Lot which in Gods decree awaites a betrayer of Chriſt, a wicked man, for that one fact. Thus far by p. 10way of evacuating all force in that Argument; To this I ſhall adde ſomewhat Poſitive toward the laying foundation for the evincing the contrary, viz. That death in ſcripture uſe., is (as '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 reſult of another union (Unio Virtutis) betwixt God and the Soul, or betwixt God and both. In the former of theſe it ſignifies ſpirituall life, both as that ſignifies living well, whereby the paſſages of ſpiritual vertue betwixt God and us, are kept open and free; and as it ſignifies pardon of ſin, the contrary whereto is expreſſed by ſeparating and hiding his face, and turning himſelf from us. In the latter (viz. betwixt God and the Soul and Body, i. e. Perſon of man) it ſignifies p. 11Gods favour and protection, of which under the ſtyle of Gods preſence the Pſalmiſt ſaith, that in it is life. And then as all felicity is the certain effect or conſequent of this kind of union, ſo life oft ſignifies felicity, even that of the higheſt Magnitude. And all this not Myſtically or Metaphorically, that I know of, (or if it did, that exception is of no force as hath already been ſhew'd) but as litterally, and with as full propriety as the union of Soul and Body is call'd Life, God being (as the School ſaith out of 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 thereby. Mean while it is evident that foreign life belongs not to being ſimply; for all Ents have not life: or to miſerable being; non eſt vivere ſed p. 12valere vita; but to greater or leſſer degrees of happy and joyfull being, the utmoſt of which is ſo naturally expreſſed by foreign, that it wants not the addition of foreign (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 foreign &c. be calculated. Had life ſignified moſt properly [being] ſimply taken, there might have been ſome pretence, that the contrary foreign ſhould denote the contrary to being viz. Annihilation: But when it ſignifies thoſe ſo many other things, and not ſimple entity, 'tis moſt rationall that foreign ſhould both technically, and properly ſignify the p. 13oppoſites to thoſe ſeverals, wicked life, the diſpleaſure of God, a miſerable being here, ſeparation of Soul from Body; of both from God, and above all endleſs torments in another World, Joh. viii, 51, 52. (and that as ſomewhat to be ſeen and taſted, which were not ſo well appliable to annihilation) and in many other places; I inſtance in one or two more, firſt, Heb. 2, 14. becauſe there it ſeems to mee to have a mark diſtinguiſhing it both from death, the ſeparation of Soul and Body, and from annihilation. For of neither of thoſe I ſuppoſe the Divell can be ſaid foreign, to have power, eſpecially not of the latter; which is a work of the ſame Omnipotency that creation is: Whereas of eternal torments of the wicked 'tis certain that the inflicting of them is entruſted to the Divell; and ſo he hath power over them.

p. 14Secondly 1. Joh. 3.14. Where he that loveth not his Brother is ſaid foreign to abide in that which is there call'd death, which is ſome prejudice to the opinion of redactio in nihilum: for in that there is no abiding. So that I ſuppoſe it clear that there hath been little gaind to the eſtabliſhing the affirmative of the queſtion, from this firſt objection, the uſe of foreign &c. for the puniſhment of the Wicked.

Proceed wee then to the ſecond ſort of words foreign and foreign and foreign there rendred deſtruction or periſhing or perdition. For all theſe will be ruled by the former foreign &c. none of them having any propriety to the ſence of annihilation, but only oppos'd to foreign and foreign in the notions wherein they are viſibly us'd for reſcues or deliverances; ſometime p. 15from greater, ſometime from leſſer dangers, ſometime for forſaking of Sin, repentance Act. 2.40. coincident with ſpiritual life: ſometime for pardon of Sin, ſometime for temporal cures; and ſometime for that ſtate of endleſs reſt from pain, Sin, Frailties, Infirmities, together with addition of all poſitive bliſſe in the viſion of God. And in proportion foreign is fitly vs'd not only for the privations; but contraries to every one of thoſe, the evils extreamly oppoſite to theſe good things. And nothing hinders but that foreign 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 p. 16there to be Lictors, & tormentors, and jaylors, which ſuppoſe ſpace of detention and cruciating, but are irreconcileable with inſtant annihilation: ſee Mat. 5.25▪ 26. And againſt this ſence of foreign, nothing farther 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 foreign moſt properly ſignifies the deſtruction of the being of the ſubject, or annihilation, 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, p. 17of whom it will not be imagined that they are annihilated, when they ſo dye. Thirdly, the Conceſſion that when apply'd to a perſon, it ſignifies generally death in the proper ſence, is a manifeſt prejudice to its ſignifying annihilation; for if the death of a perſon were the annihilating that perſon, all reſurrection were ſuperſeded. And this is farther evident by the ſeveral proofs farther produced as Mat. 26.52. where they that take the Sword againſt the lawfull Magiſtrate, ſhall i. e. are worthy to periſh by the Sword of the Magiſtrate, which yet I hope can annihilate no man, but only kill the body, Mat. x.28. And beyond that have no more that they can do: ſo Mat. 27.20. I hope Jeſus was only crucifyed, not annihilated. And ſo in all other places, ſave only that of 1 Cor. 15.18. where upon a falſe aſſumption p. 18it would follow that (not the wicked, which alone were pertinent, but) good Chriſtians ſhould utterly looſe all being, at leaſt of the body, or be never rais'd again, ſo that it is far from being by that Cumulus of Teſtimonies concluded that the deſtruction or periſhing or the wicked ſignifies utter deſtruction.

If theſe teſtimonies may be believ'd (ſome of which belong to Chriſt, ſome more to the godly, and no one to the annihilation of the wicked) the direct contrary will be concluded.

Fourthly, the places that are produced to prove this to be the expectation or the Devils, prove it not. Not Mar. 1.24. for there to deſtroy them] is to retrench their great power over the men of the World, to deſtroy their Dominion, to caſt them out of the bodies p. 19v. 25. yea and out of the Temples and minds of men, which they poſſeſt. The other of Luke 4.34 is to the ſame purpoſe, and ſo concludes no more, then that concluded. And indeed it cannot be with any ſhew of reaſon imagined, that the divels ſhould know ſo little of their own doom, as to thinke it poſſible they ſhould at Chriſt's coming be annihilated. Nay if they had, their preſent condition being ſo far from the leaſt degree of happineſſe, they could have no reaſon to deprecate it, or beg Chriſt to let them alone, and diſclaim having any thing to do with him. Their annihilation (if that had been the ſignification of deſtroying them) the ſpeedier it were, it were certainly the more deſireable; eſpecially when it would alſo have ſecur'd them from the fear of a yet worſe condition, which we know was decreed them, and of p. 20which they cannot be doubted to have receiv'd preſages, by being finally ſentenc'd to it. If this argument be conſider'd, it will certainly warrant my affirmation, that 'twas not annihilation that the divels with ſuch horrour expected from Chriſt, but, as appeares by comparing with Mat. 8.29. amandation to torments.

Fifthly, the uſes of the word foreign for eternall deſtruction, exemplifi'd by the Objector by many texts Jo. 3.15, &c. if proved as manifeſtly, as freely granted by me, are ſtill of no force to induce the deſired concluſion, becauſe it was ſaid foreign 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 p. 21that expects them) as oppoſ'd to foreign in the notion of penitents, and the next 2 Theſ. 2.10. is of the ſame importance.

Sixthly, the uſes of the nounes foreign & foreign muſt be concluded by what hath been already ſaid of the verbs and nounes together, and indeed infer as little toward the undertaken cōcluſion. For to that two premiſſes being requiſite. 1. That the puniſhment of the wicked is expreſt by foreign and foreign. 2. That thoſe words ſignifie annihilation, only the former of theſe is pretended to be prov'd from the uſe of the words in the quoted places: the later, on which all the weight lyes, being not pretended or endeavoured to be prov'd, but rather taken for granted, which is the great fallacy of petitio principii, not to be tolerated in the preſſing any Argument.

p. 22Seventhly, For foreign it availes nothing: for allowing it to be all one with foreign (a word which by the way I muſt now adde, having formerly omitted to inſert it, ſignifies bodily ſmart inflicted by the devill, 1 Cor. 5.5. all one with foreign 2 Cor. 12.7. buffeting, yet ſtill it ſignifies not annihilation, but ſometimes an effect of ſpirituall death, or ſeparation of God from the ſoule: viz: abominable uncleanneſſe, which in a Chriſtian is the defiling of Gods Temple 1 Cor 3.1, and that is granted by the Objector to be uſeleſſe to him (and is not rendred more ſerviceable by pretending 'tis Metaphoricall, for though to call a man a Temple may be deem'd a Metaphor, yet to pollute, whether Temple or Man, is propriety of ſpeech, and that the only importance of foreign in all places of the N. Teſtament, 1. Cor. p. 2315.33. 2 Cor. 7.…. and 11.3. Eph. 4.22. Jud. 10. Revel. 19.2. and ſo very often foreign Rom. 8.21. vid. Annotat: 2 Pet. 1.4. and 2.12. twice and 19. Sometimes the corruption of the body in the grave, 1 Cor. 15.42. and 50. ſometimes for hurt to the man, Col 2.2…. and ſometimes for the pun…ſhments that await the wicked, Gal. 6 8 and oppoſed to an happy everlaſt…ng ſtate call'd foreign, & by that oppoſition not prejudiced but rather concluded to be an everlaſting miſerable ſtate. For whereas the contrary is ſuggeſted without offer of proof, viz that deſtruction being oppos'd to eternall life, doth therefore ſeem to ſignify that which is moſt oppoſite thereto viz. real and eternall deſtruction, this is indeed ſcarce ſo much as a ſeeming or probability, very far from a demonſtration. For ſure eternall miſerable being p. 24is moſt properly contrary and ſo oppoſite to eternall happy being. And though in Metaphyſicall conſideration abſolute not being be moſt oppoſite to being, and ſo to eternall being; yet in morall ſpeaking it is not ſo. 1. For ſure eternall ill being, eternal torments, are much worſe then no being at all: the bare Bonitas Entis, which 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 foreign to the interpreting of 2 Pet. 2.12. is in my opinion not to be adher'd to: foreign and foreign, are, I think, to be actively taken, and ſo foreign will ſignify thoſe that take, and corrupt others, the filthy Gnoſticks; ſee Annot:) and in that ſence, of which p. 25only the words are capable, the phraſe hath no ſhew of uſefulneſſe to the Objecter. For then foreign readily ſignifies in their corrupting or debauching others, they ſhall be deſtroyed i. e. puniſh'd ſeverely (I ſuppoſe eternally though that word enforce it not.)

Eighthly, For foreign Luk. 19.27. the full importance of it is to denote a ſignal execution of puniſhment on malefactors, brought forth and ſlain before the provoked King, but no more implies annihilation then any of the former. Nor is it at all diſcernable by that place, whether the puniſhment executed were to be ſwift or lingering, it only ſignifies ſharpe, and not to be averted; and ſolemne, and exemplary, as for a great and provoking crime: and indeed the paſſage wherein we find p. 26that 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 foreign, and the other words of the ſame nature with that, foreign and foreign, the utmoſt that can be pretended of them is, that thoſe things that are thus burnt, conſum'd, and devour'd, are utterly changed from their former ſtate, not that they are annihilated. For what is utterly burnt is turn'd to aſhes, but then aſhes and not nothing are the terme of that corruption. So likewiſe that which is eaten and maſticated never ſo ſmall and converted into Chyle, then blood, then fleſh, the reſt going out into the draught, is ſtill but thus chang'd p. 27not 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 appetite, as can be imagin'd. And certainly this is all that can pretend to be deduc'd from common interpretation (which is referr'd to) of thoſe Phraſes. For if the wicked were granted to be deſtroy'd exactly after the manner of Chaffe &c. Yet as chaffe is not annihilated, ſo would it not follow that the wicked are annihilated. But then withall it will be juſt to remember that Similitudes and Parables muſt not be bound to ſuch accurate foreign, as that every circumſtance in the parable be accounted for ſtrictly in the application, but only the main lineaments, wherein the deſign'd reſemblance conſiſted, preſerv'd, viz. p. 28that as after the threſhing and winowing the good corn, and laying it up carefully in the granary, the manner is to ſet fire to the chaffe, which licks it all up, and never ceaſeth 'till it have conſum'd all, and in that reſpect is call'd foreign (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 ſeverity be ſuch as they ſhall not poſſibly avert nor be able to undergo without the utmoſt morall damage to them. As for the uſe of foreign 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 p. 29then 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 foreign is ſometimes joyn'd with the burning of the wicked, as of chaffe, it is not obvious to render any reaſon for the choice of this phraſe, but what will be founded in the eternity of their torments and being; for fire we know goes out it ſelf when the fewel is exhauſted: and ſo the Unextinguiſhableneſſe of the one muſt be anſwered with the durableneſs of the other.

Tenthly, For the ſame and like Phraſes in the Old Teſtament, granting (according to the mind of the Objector) that they include the ſecond death after the general judgment: yet ſtill this avails nothing to the deſir'd concluſion, p. 30unleſſe it be farther prov'd that thoſe Words and Phraſes do ſignify abſolute utter deſtruction, or annihilation, for upon that only the affirmative of the queſtion depends, and for that there is no leaſt pretence of proof offer'd here.

Eleventhly, For the Phraſe foreign, it will never be uſefull to the diſputer: for if the firſt death be the Act of ſeparation of Soul and Body, and foreign not the torments of Hell, but the ſtate or continuance of that ſeparation (as it will be found to ſignify in all the places of the Bible, and in the moſt and beſt heathen Authors) then the ſecond death being the taking away them, muſt by conſequence be founded in the reunion of the Soul and Body, that reunion being in propriety the diſſolving of ſeparation, Act and State both.

p. 31Granting therefore that the caſting of death and Hades (I muſt ſet that word inſtead of Hell, which in uſe ſignifies another thing, even that whereunto it is there ſaid to be caſt) into the lake of Fire, Revel. 20.14. is the ſecond death: and the converting thoſe (Act and State) into a State of ſenſitive and real miſery: what can follow thence to the diſputers advantage? That according to the Rabbinical Notion, it ſignifies final and utter deſtruction? Why, let it do ſo; and the reſult is, that then death being finally and utterly deſtroy'd, a never ceaſing State of being (though that moſt miſerable) now takes place, and that is eternity of torments, far remov'd from annihilation: for though utter deſtruction of poſitive Entities may be deem'd to ſignify annihilation, yet when attributed only to privative p. 32Entities, death and Hades, it can in no reaſon ſignifie annihihilation, but the contrary reſtauration to being, i. e. to union of Soul and Body. But then ſecondly that the Rabbins or Chaldae Paraphraſt, Deut. 33.6. or Iſ. 22.14. meant by ſecond death to denote abſolute negation of all being, muſt not be allowed: for Deut. 33.6. the Hebrew reading let Reuben live and not die, and the Chaldae Paraphraſt uſing the Phraſe of the ſecond death, that can infer no more, then by that Phraſe they explain'd what they deem'd already meant by the Hebrew word duly rendred dying: and there is no reaſon or colour for ſaying that that ſignify'd annihilation; dye he might, yet not be annihilated. And the like is apparent of the other place Iſ. 22.14. ſo much therefore for that.

p. 33To proceed then, will it be for the Objectors advantage that the ſecond death is expreſs'd by the lake of Fire and Brimſtone, and that evidently referring to the utter deſtruction of Sodom and Gomorrah? To this I reply firſt, that 'twas a tempeſtuous Rain of Fire and Brimſtone that conſumed Sodom, and not a Lake; and ſo the reference doth no farther hold then the Fire and Brimſtone, i. e. The terrible ſtinking, and furiouſly burning Fire, and that gaines nothing to the diſputer; The Fire of Hell may be as ſearching, and noyſome, as is poſſible, without being finite, utterly conſuming, or annihilating. Nay, ſecondly, when the Men of Sodome and Gomorrah, the inhabitants as well as the Walls, were burnt to aſhes by that Fire and Brimſtone, to which that lake bears ſome reſemblance, what p. 34probability is there, that either thoſe walls that were burnt to aſhes were annihilated, or els that all that people were then annihilated ſo as to be uncapable of being rais'd, and judged at the day of doom? Or if they were, wherein did their puniſhment appear to be greater then the portion of any other more moderate wicked man, which in the diſputers ſence ſhall be ſo finally annihilated; and ſure reap no advantage by the ſtate that expects him in the intervall? Laſtly, will his advantage be, that as death by being caſt into the lake is ſuppos'd to be utterly deſtroyed, ſo whoever elſe is caſt into the lake, ſhall be utterly annihilated? That I ſuppoſe the ſpecially deſign'd advantage: but as it was ſaid, it will prove none, becauſe death being a privative thing, the deſtroying of that neceſſarily infers p. 35not only a poſitive Reſurrection, but conſequent to it an undying State, and that is contrary to the diſputers pretentions. And then though thoſe privations be deſtroy'd by being caſt into the lake, yet it no way followes, that men by being caſt in thither, ſhall be deſtroyed alſo. The concluding thus were, as if, putting off the prophetical expreſſion, one ſhould ſay in plain words, After the death of Adam and all his poſterity, and their continuing in the ſtate of ſeparation ſome thouſands of years, they ſhall be rais'd againe, and their Souls eternally united to their bodyes, and of thoſe ſo rais'd, many ſhould be caſt into as eternal flames, (the former of theſe is parallel to the caſting of Hell and Hades into the lake; the latter of the perſons into the ſame lake) Ergo as there ſhall be no more ſeparation of p. 36Souls from Bodies, ſo there ſhall be no more puniſhing of wicked men, whereas indeed the very contrary followes: The deſtroying of death is the commencing of this endleſs miſerable life, therefore proov'd to be endleſſe becauſe death is deſtroyed, and ſo life comes univerſally; and ſo to continue eternally inſtead of it: for elſe death and Hades (or that which is more then death, annnihilation) ſhould returne to have their being again, which it was decreed they ſhould not, and therefore they are ſaid to be caſt into the lake. '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 p. 37of death, as foreign is the Act of it.

To what hath laſt been ſaid, that which followes in the bottome of p. 3. will be found no competent anſwer. The firſt Anſwer is, that the deſtruction of death and Hades is ſpoken properly in reference to them whoſe Names are in the Book of life.

But firſt, if this were true, then one of my former concluſions muſt needs be granted, that Hades ſignifies not Hell Torments (for that being deſtroyed to thoſe that were under it, the Godly were never under theſe) but the ſtate of the dead in univerſum. Yet ſecondly, it is not true, for v. 12. I ſaw the dead, ſmall and great, ſtand before God, and the Books were opened, the Books of Regiſter of all mens deeds (from which the book of life, following, is different) and the Dead were judged— the Dead indefinitely, i. e. ſure all the dead, p. 38and yet more deictically by enumeration of all particulars concern'd in it: The ſea gave up its Dead, and Death and Hades delivered up the Dead which were in them, and they were judged every Man according to their Workes. Here 'tis evident that Death and Hades are properly ſpoken in reference to all that were to be judged according to works, and not only to them whoſe names were written in the Book of Life. And ſo that evacuates the firſt Anſwer. The ſecond Anſwer is, that they that are not written in that Book, ſhall never ſuffer ſuch a Death as brings to Hades, but ſhall fall into a worſe, the ſecond Death. But to this I reply, that this diſtinction hath no ground in the text, but contrary wiſe both Death and Hades are equally there ſaid to be deſtroy'd to all that were under them, p. 39both whoſe names are, and are not written in the book of life. As therefore to the Godly, that Death that leads to Hades is deſtroy'd, ſo equally to the Wicked; and then they are both rendred eternall; and then the Wickeds being caſt into this lake, is not, cannot be to be deſtroy'd there; but being a lake of fire, to be tormented there eternally, as is moſt apparent v. 10. where the Divell was caſt into this lake, and the beaſt and the falſe Prophet ſaid to be there already, yet were not annihilated by being caſt thither, but as it follows, ſhall be tormented day and night for ever and ever. That they fall into a worſe death, I willingly grant, and think it uſefull to the cauſe I defend: for ſuppoſe a Wicked Man, whoſe impiety coſts him dear here, (one of the Divels ſaddeſt Martyrs) cruciated p. 40with the Diſeaſes his Sins have brought on him in an exquiſite manner many years, and at laſt either ſeiz'd on by the hand of Juſtice, and delivered to a wittily tormenting Death, or exerciſed many years with the rack of Stone and Strangury, or the like, and at laſt by theſe horrid miſeries his Soul rent from his Body, and he continue in Hades many Hundred years, and certainly partake of no good in that eſtate, at the utmoſt, but reſt from the labours of his former life. Can it in this caſe be ſaid that the ſecond Death is worſe then this, and yet this ſecond Death defin'd by a ſwift Annihilation? Certainly it cannot. Nothing but long continued if not endleſs Torments can be ſaid worſe then thoſe ſo long continued Torments. But whereas it is added that the ſecond Death is p. 41abſolute 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 foreign, I grant it parallel to foreign, but can ſee no Argument producible thence that either of them denotes annihilation, being both ſo much more proper to denote Torments, and thoſe eternall. For the valley of Hinnom, 'tis known that Children were not burnt to Aſhes there, but put into hollow brazen veſſels, and there fryed and ſcorched (a moſt lingering pain,) and therefore call'd Tophet from the Timbrels that there us'd to ſound to drown the noiſe of their diſmal cryes. And for the lake the Text is expreſſe, they that be tormented p. 42(without intermiſſion) Day and Night (& without ceſſation) for ever and ever. And though the valley of Hinnom being on Earth was not a ſtate of of Eternall but temporary puniſhments; yet that is no prejudice: for being to take a reſemblance from earth and humane puniſhments where nothing was eternall, the moſt that could be was to take the ſharpeſt and moſt lingering Torments thereby to expreſſe thoſe which, being moſt ſharp, were eternall alſo. Thus much for the Texts of Scripture and phraſes therein, which ſeem favourable to the affirmation, but duly weighed have not ſo prov'd.

Now for the Conſideration taken from God's Attributes of Juſtice, and eſpecially of Mercy p. 4. There ſeem to me to be three weak parts in the arguing. Firſt that to thoſe p. 43ſins which are committed under temptations and infirmities of ours, not generally releiv'd by a ſufficiency of auxiliary grace, God's eternal puniſhments are ſuppos'd to be affix'd by them, that maintain ſuch puniſhments of eternal torments. Certainly they that thus doe, doe amiſs; and by ſo doing give great occaſion to thoſe that believe them to find other meaſures for juſtice in God, then thoſe which he hath preſcrib'd to men: (whereas in matters of this nature God is content to be judg'd by our Tribunal and meaſures, Judge I pray you betwixt me and my Vineyard, and Are not my wayes equal?) But they that maintain God's requirings Mic. 6. to be proportion'd to his ſhewings, and the ſufficiency of the Divine grace, ready for all that will make uſe of it, and therein found the juſtice of puniſhing thoſe that p. 44do deſpiſe or neglect thoſe meanes ſo liberally and abundantly provided for them by God, have given no cauſe for that exception. It is by them (on the contrary) marked out as an act of ſuperabundant mercy, that God forſakes not upon the firſt refuſals and not making uſe of his grace; he is long-ſuffering, and moſt willing, and moſt ardently labours that all ſhould come to repentance, even ſuch as have long reſiſted his Evangelical methods of rich grace. Secondly, that weight is laid upon the Temporalneſs of the ſins committed in this world, intimating I ſuppoſe the unproportionableneſs of Temporal to Eternal, and therein founding an objection againſt the Juſtice of thoſe puniſhments. This I ſuppoſe is believ'd to have force againſt thoſe that are wont to anſwer it by compenſating the want of weight in the temporarineſs p. 45of 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 foreign, (ſuch as the Schools have many) not able fully to ſatiſfy humane underſtanding, and have therefore been careful in ſeveral writings to offer ſurer grounds of ſatisfaction in this matter; by laying the weight on the option, which is by God given us, of eternal bliſſe on one ſide, as the reward of our Evangelical obedience, as on the other of eternal woe on our wilful denying, and this finally and obſtinately perſever'd in: which makes it moſt juſt, that they that reſolutely and inexorably make this choice of never ſo much ill to themſelves, ſhould have none but themſelves p. 46to blame for the unhappineſſe of their portion. Thirdly, that God in inflicting puniſhment is compar'd with man in reſpect of the compaſſion ſuppoſeable in him to ſee any the worſt man thus afflicted. Whereas I conceive God is to be look'd on here only as the Rector of the Univerſe, whoſe office it is to proceed in the work of Judicature without paſſion on either ſide. You may ſee it in a Judge on Earth, which if he be a well-natur'd man never willingly pronounces ſentence, dolet quoties cogitur eſſe ferox: but yet muſt utterly diſclaim his Office, if he do not ſecundùm allegata & probata pronounce that ſentence, which the Law preſcribes againſt ſuch or ſuch a fact, and reſiſt all temptations of his compaſſion in ſo doing. Such a ſeverity is that of God's, which the office which belongs to him in the World exacts of him, even p. 47when he ſwears that he is far from delighting in the death of him that dies, and moſt paſſionately exhorts to repent and live, and imputes it to abſolute wilfulneſſe, for which no reaſonable account can be given by any man, that he will thus ſuffer.

Should he never make ſuch lawes to repreſſe Sin by aſſur'd expectation of eternal puniſhment, we might eaſily judg what a World or rather Wilderneſſe of ſavage Creatures this Univerſe would be, by what it now is, even after all this ſeverity of menace and interdict. Twas therefore moſt juſt and moſt neceſſary, that he ſhould thus have ordein'd and enacted theſe ſad lawes; And therefore in great Juſtice and Wiſdome, and without any reſiſtance from his infinite goodneſſe and mercy, He thus enacted. And having done ſo, ſhould he as oft as any one came to ſuffer according p. 48to thoſe Lawes, retract or diſpence with; ſet his Compaſſion to evacuate the proceſſe, and fruſtrate all the wiſe deſignes of this his Juſtice? Certainly no man would ever expect this of an all-wiſe lawgiver; or (after he hath ſet his Seal to this grand Indenture, ſo ſolemnly as by his Son's promulgating and ſigning it with his blood) imagine that his Compaſsion ſhould thus tempore non ſuo interpoſe, when there are ſo many more proper ſeaſons, wherein he hath effectually demonſtrated himſelf to have as much of that to every the wickedſt man that periſheth, as any the tender'ſt father, even David ever own'd to the moſt deſperate rebel Son Abſolon, that finally refuſeth all returning to mercy, 'till at length he periſheth in the midſt of his Sin to the wounding his Fathers heart. Theſe are three p. 49competent exceptions to that part of the arguing taken from Gods attributes. And therefore to the additional conſiderations for the ſtrengthening thereof the reply will be eaſy, that if they are the greateſt part of the World that falls under this ſeverity: this is but neceſſarily conſequent to that greateſt part being ſuch as that ſentence moſt juſtly and indiſpenſably belongs to, and conſequently not ſuch whoſe guilts are truly ſuggeſted to be thus more venial, and of an ordinary degree; but only ſuch as proceed from malice and obſtinacy, groſſe negligence or groundleſſe preſumption. For for all other ſins of infirmity, ignonorance, and even wilfull, timely retracted by repentance, there is remedy prepar'd under the Goſpell. Only whereas to the two heads of p. 50infirmity and ignorance, as proofs of the more ordinary degree of guilt, the Objecter addes negligence, ſtrength of temptation, corruption of nature, affection, evil education and example; and then in groſſe farther addes many other circumſtances, both poſitive and privative, abating the hainouſneſſe of the guilt. This will deſerve to be better conſider'd, both becauſe the moſt of theſe (as the caſe truely ſtands) yield no matter of juſt excuſe to any, (for ſo '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 contradiction to reaſon and humane nature, the upper ſoule which ought to exerciſe its dominion given it by God over thoſe foreign, the beſtial part of the man; p. 51and not be corrupted and led captive and blindfold by it: ſo again evill education, when contrary to the light of naturall conſcience; corruption of nature, when repair'd by grace; temptations of the fleſh or world or Devill, when infinitely outweigh'd by contrary motives to obedience and good living) and becauſe ſome of them have much of malignity in them, which may well enhance not leſſen the guilt. Of this ſort I chiefly inſtance in negligence, ſuch as it may be ſupine and wretchleſſe, which in a creature and ſervant containes all degrees of enhancing any ſin: '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 p. 52imagining he ſhall find mercy, when God aſſures him he ſhall not in this way, and upon that groundleſſe confidence ſtill preſuming to offend: 'Tis moſt ungrateful ſcorning 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 deſpiſing God himſelf, his precepts, threats, promiſes; of infidelity both active and paſſive, not believing God, not being faithful to his ſervice; And it ſelf being nothing in effect but height of Idleneſſe, and that doing or admitting much more ill, omitting much more good (meerly to gratify that one ſwiniſh vile pleaſure of ſloth) then any covetous voluptuous man doth for his greateſt treaſures, or taſt fulleſt ſenſualities; it hath as it p. 53were all the aggravations of all other ſins collected into one ſink or kennel. In this place the deſcription aſſign'd the worſt of men, [viz. men of flagitious and contumacious lives] may perhaps deſerve ſome animadverſion. For if this be the one meaſure, to which eternal puniſhments are thought commenſurable, 'tis poſſible there may be great and dangerous miſtake in it.

For 1. There are many principles of godleſs living all meeting in the effect, caſting off the yoke of God's obedience, and ſo equally deſerving to fall under the ſeverity of thoſe lawes by which the world was created and manag'd. foreign and foreign are the two comprehenſive names of them, but there are ſeveral under each. Under the firſt pride and rage and p. 54revenge &c. under the ſecond voluptuouſneſſe of all ſorts, Covetouſneſſe, deſire of praiſe &c. And every of theſe have a foundation in our corrupt nature, and temptations from without alſo: And as one ſoyle is more unhappily qualify'd for the one; ſo another is for another. And if all the reſtreints, commands, preventions, excitations, invitations, engagements, mercies, puniſhments of God; all his Methods of armature and fortifying each man againſt theſe domeſtick enemies and traitours of his, may not be permitted to have any force toward his reſcue out of this ſlavery to any of theſe ſins, there is little reaſon of excuſe that will hold the pleading for any of theſe. The contumacy is in effect the ſame in each; in him that askes God forgiveneſſe p. 55for his intemperance every day, and every night wallowes in it; as to him that goes on ſullenly and demurely, and hath no regret to it. The aggravations are ſeveral; but the difference of the degrees of malignity hardly diſcernible: Or if the diſadvantage be on the ſide of the ſtout flagitious offender, this is no more then is neceſſary to be ſuppos'd to the defining ſeveral degrees of torments in Hell, that the mighty ſinners might be mightily puniſhed; it doth not at all concern the juſtice of that ſentence, that decrees every unreform'd impenitent to thoſe flames. For repentance, as it ſignifies ſome degree of ſincere renovation, being the minimum quod ſic, without which all ſhall periſh even under the Goſpel, (that utmoſt diſpenſation p. 56of ſtrict Law that God will permit any to hope for, that doth not give the lie to his meſſage in the mouth of his Son) they that come ſhort of this have no more to plead from any other circumſtance imaginable, becauſe that God which gave ſpace for repentance, hath alſo provided ſuch counterballances either of aids or pardon to ſuch circumſtances, as ſhall utterly fruſtrate and prevent all plea that can from thence be drawn either againſt his juſtice or his mercy. 2. It muſt be remembred that there be other ſtates, to which thoſe titles of flagitious and contumacious lives are not competible, which yet have no leſſe of malignity in them by that conſideration, ſuch are that of the intricate diſguis'd painted hypocrite, that hath God alwaies in his p. 57mouth, and his glory the deſign of his fouleſt actions, and yet his damnation as juſt as any man's: that of the wicked Chriſtian, carnal Goſpeller, that under the vow of baptiſme, i. e. Chriſts banner, equals the ſinnes of Jew, Turk or Heathen Worſhipper: that of recidivation into forſaken ſins, Apoſtacy, Temporary adherence to Chriſt, (but in time of temptation preſently they are offended, the foreign or cowardly Gnoſticks, that Chriſt in the Revelation ranks with foreign unbelievers) each of theſe upon other as juſt accounts, as thoſe under which the flagitious and contumacious is acknowledged to fall, and periſh, may as reaſonably be reſolv'd to have their portion: the richeſt talents being rather more then leſs accountable for, then the p. 58meaneſt; and the utter darkneſs, where there is weeping and gnaſhing of teeth, peculiarly aſſign'd to the unprofitable ſervant, that being apt to object ſeverity and auſterity againſt God, did not yet endeavour by improving his Talent to approve himſelf unto him. By the way, that parable forewarns us how poſſible it is for a man negligently to looſe all his opportunities of graces and advantages toward heaven, and engulfe himſelf in endleſs woe, whilſt his heart is ſecretly objecting againſt the reconcileableneſs of God's judgments with thoſe Attributes which he thinks fit to be vindicated in all his inflictions. In this Section (after the middle of the 4^th. p.) it is reſolv'd, that the opinion of eternal torments, properly ſo call'd, is not to be accepted upon leſs termes then of p. 59plain demonſtration from Scripture: But what that ſignifies, I cannot gueſs; God's affirmation when once reveal'd, as there is no juſt cauſe to doubt the teſtimony to be divine, will bear down all difficulties, which any improbability of the matter will ſuggeſt to us. Reaſon it ſelf thus judgeth, that God is to be believed rather then any humane reaſoning. If therefore Chriſt (who ſufficiently teſtify'd himſelf to come from God, and to have the ſignature of his Authority on all his affirmations) did teach eternity of torments properly ſo call'd, and expreſs that doctrine in ſuch plain words, as all that heard him and his Commiſſioners preach, were firmly reſolv'd to ſignifie the real everlaſtingneſs of thoſe torments, then I ſuppoſe here is as plain demonſtration, as the weightineſs of the p. 60matter or the Objecter's exceptions can exact. And that thus it is, it may not be amiſs briefly to ſhew in this place. Beſides thoſe teſtimonies which are by the Objecter produc'd (and as they are enervated by him, have and ſhall be vindicated and clear'd to have force in them, and ſo are not to be mention'd here) I inſiſt on theſe three. 1. The parable of Dives and Lazarus, which being yielded to be but a parable, hath yet from Chriſts uſing it theſe grounds of aſſuring our faith, that there is as certainly after this life a ſtate of torments as of bliſs, and thoſe torments executed by ſcorching, but not devouring and conſuming, much leſs annihilating flames. He that is in them hath nothing to beg but a preſent cooling of his tongue, and that may not be had, becauſe Dives hath had p. 61all his portion of good things in this life, and ſo muſt have no more ſuch, though it be but the leaſt allay of his pains for one minute, which ſure excludes annihilation, which is the perfect ſuperſeding of them. Again, there is a gulf fixed, which interſcinds all entercourſe between Heaven and Hell, whereby any aid or relief ſhould come to them. Theſe circumſtances put together muſt conclude, that the fire being not ſuch as of it ſelf conſum'd thoſe that were tormented in it, and Abraham, that was now a Comprehenſor, knowing that there was now no place left for the leaſt degree of releaſe to the ſufferer, and no relief being to be hop'd for from Heaven, from whence only it was poſſible to come, the fire and ſo the continuance in the torments muſt be eternal. I foreſee p. 62but one objection to this, viz: that this was before the Day of Judgment, and then, this non obſtante, the fire after the day of Doom may annihilate. To this I anſwer, that the Parable is not bound to refer to the time wherein it was delivered. Other parables of the King and the Bridegroom referr'd to after times, and this here by the ſeeing Dives bodily in Hell, and the ſcorching of the tongue and the mention of dipping the finger &c muſt refer to the ſtate of conjunction of ſouls and bodies in Heaven and Hell, and that muſt be after the Reſurrection; and ſo that ſuperſedes that one objection, and I foreſee no other.

Secondly, I mention Chriſts words of Judas, that it were better for him never to have been born, and of him that ſhould offend a p. 63tender diſciple, and avert him from Chriſt, that it were better a Milſtone were hanged about his neck, and he caſt into the midſt of the Sea. Here I ſhall ſuppoſe annihilation as fully expreſs'd by theſe two phraſes, as by any it could be, and yet that ſomewhat worſe then that expects wicked men, which muſt needs be founded in eternal miſerable being: for eternal Being, if not miſerable, is much better; and miſerable Being, if not eternal, but immediately determin'd by a ſwift deſtruction, as Chriſt ſuppoſeth, is not certainly and unqueſtionably worſe then never having had a Being.

Thirdly, I reſume again (though I now perceive they are after mention'd) the expreſs words of Chriſt Revel. 20.10. that the Beaſt and the falſe Prophets, i. e. ſome wicked men foreign ſhall be tormented p. 64in a lake of fire and brimeſtone day and night for ever and ever. Nothing could have been more expreſſe: And to theſe I adde, that there is no one ſeeming diſſent of contrary teſtimony producible from the whole Scripture, but innumerable that bear full conſent with theſe, which conſequently have eſtabliſht the faith of this Article, that it was by the Apoſtles of Chriſt enter'd into that depoſitum which they left in every Church where they preach'd, as appears by the laſt words of the Apoſtles Creed, the life everlaſting; which as it is expreſly contrary to annihilation, which is exciſion and determination of life in reſpect of duration or laſting, ſo being ſubjoyn'd to the reſurrection of the body, muſt be indefinitely coextended to that, and ſo belong p. 65to all bodies that are rais'd. And that it is thus comprehenſive, appears more manifeſtly by the Athanaſian Creed, which to the riſing and coming again of all men with their bodies, and giving account for their own works, which is parallel to the Reſurrection of the body, ſubjoyns as the Explication of Everlaſting life this expreſs Dogma, And they that have done good ſhall go into life everlaſting, and they that have done evil into everlaſting fire. And this was no doubt the concordant ſence of the Churches, that had this depoſitum of Chriſtian faith, both from the Scriptures and the preaching of the Apoſtles, and their Succeſsors, committed to them. And ſo there remains no cauſe of doubt of the validity or plainneſs of demonſtration, as far as any matter of doctrine is capable p. 66of it from the teſtimony of Chriſt and of God. What followes of the incredibility of this doctrine, making ſome men deſperately doubt of the truth of the whole body of Religion, can have no force againſt the truth of it. All Chriſt's duri ſermones had that effect of his teaching them, they were offended at him: and the meaning of that is, They forſook the whole Religion.

Having gone thus far in particular Reply to all that have been propoſ'd in favour of the Affirmative of the queſtion, I need not accommodate any Anſwer to the remaining (fifth) page of the firſt part. The three Poſtulata's, if all granted, (as they may in ſome limited ſence) will gain him nothing. Not the firſt, for the letter of Scripture favours not him, p. 67as hath been ſhew'd; death and deſtruction no way ſignify or conclude annihilation. Not the ſecond, for there is no one Text clear in phraſe and ſignification yet produc'd for the affirmative, nor any that by any age or orthodox Father hath been ſo interpreted. Not the third, becauſe in our doctrine, ſet upon its due baſis, there is nothing ſo much as of a ſeeming diſagreeableneſs to piety, or the nature or Attributes of God, as hath been ſhew'd alſo. Then for the ſcandal of thoſe diſputes about Predeſtination &c. which is thought to be allay'd by the opinion of Annihilation, I anſwer, that they which deny all irreſpective decree of Reprobation or Praeterition againſt Supralapſarians and Sublapſarians, that affirm univerſality of Redemption, and of the gift of ſufficient p. 68grace (all which are maintain'd by Biſhop Overall, to whom the diſputer profeſſeth to encline, and are known to have been maintained by concordant votes of all the Fathers of the Greek and Latin Church before S^t Augustin, and ſince him by a conſiderable part of the Church through all Ages, and the contrary never univerſally receiv'd as a Doctrine, and ſo remaines to have been but a diſputable queſtion at the moſt) cannot be imagin'd to be under any part of this ſcandall, or conſequently to receive benefit by the Allay that is ſpoken of. And if the Doctrine of Reprobation &c. have need of this Antidote, to avert the ill and dangerous conſequences of it, and to reconcile their dictates with piety and reverence to God Almighty, then it is p. 69more then time that the favourers of that Doctrine ſhould rather change their poyſons for wholſome dyet, then like the Mountebank on the Stage preſume to ſwallow the poyſon in confidence of this only antidote, which I have not yet heard that he believes to have any force in it. In a word, let us all renounce the irreſpective decree of Reprobation, as I profeſſe to do, and there is no more pretence for the denying of eternall torments of the Reprobates upon that account. As for the puniſhment of perſonall ſins, and their circumſtantiall abatements, that hath been accounted for already.