〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR, EVERLASTING Fire no Fancy.  
BEING AN ANSWER TO A LATE PESTILENT PAMPHLET, ENTITLED [The Foundations of Hell-Torments shaken and removed] wherein the Author hath laboured to prove, that there is no Everlasting Punishment for any Man (though finally wicked and impenitent) after this Life.  
His Considerations Considered, and his Cavils Confuted; Together with a Practical Improvement of the Point, and the Way to escape the Damnation of Hell.—  
By JO. BRANDON, late of Oriel College (Oxon) now a Minister of the Church of England.  
Quos mala praesentia non corrigunt, ad sequentia perducunt.  Gregor. Dialog. JOB xi. 3. 
Should thy lies make Men hold their peace? and when thou mockest, shall no Man make thee ashamed?  
LONDON, Printed for Henry Brome at the Gun in St. Paul's Churchyard, 1678.   

Hic Liber (cui Titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) IMPRIMATUR,  
GEO. HOOPER Rmo D no D no Gilb. Arch. Cant. a Sacris Domestic. June 7. 1677.   

To the Right Honourable HENRY EARL of STARLIN.  
RIGHT HONOURABLE,  
THough I may easily apprehend that some will not be wanting, who will look upon these Lines with an evil Eye, and argue from worse Principles than those of Logic, that I am proud and presumptuous in making use of Your Name in this sort; yet upon mature deliberation, I have adventured so to do, resolving rather to run the hazard of their hardest censures, than to neglect so fit an opportunity of testifying to the World my Humble Respects to Your Honour, and my grateful thoughts of Your manifold favours towards Me and Mine.  
To see some Men live, as if Hell and its Everlasting Sorrows were but Scarecrows, and Melancholy Fancies, and (then) to see others hardening them in their Infidel impieties, by making them believe that it is so indeed; (And that they have gotten the knowledge of this Devilish Doctrine, by praying to the God of Heaven, as my Author pretends very smoothly in his Preface) This (my Lord) is sufficient to provoke a patiented and peaceable spirit; The displeasure of my Heart against his Execrable Book, hath now engaged my Pen against it; And (with the Poetical liberty) I may truly say— Si natura negat, facit indignatio Librum.  
Certainly, it is great pity that a Book of this kind I deal with, should pass one Year to an end, without a full and formal Confutation; And I was almost ready to Write a satire against my many Betters, (that have a great deal more Learning, and a little more leisure than myself) for suffering it to go so long without Control.  
Well, I have now (through Providence) finished that Work which they should have done long before: For a Pamphlet of this nature must needs be as worthy of a severe Reproof, as those Pieces that have been licenced by his Holiness at Rome, which they have so often, and so excellently opposed; For 'tis worse to believe Hell a Dream, than to believe Purgatory to be a Real thing.  
And now (Right Honourable) besides my Obligations to You, it may seem in other respects very proper to present You with a Discourse of this sort; because the Reality of Hell thus Proved, Defended and Applied, may by God's help make You still more and more careful of that great Work, which I persuade myself Your Honour is truly careful of already, viz. To lead Others in the way to Heaven, by Your good Example.  
The Lord Jesus multiply his choicest blessings upon Yourself, Your Virtuous Lady, and the rest of Your Family, granting You height of Honour, and length of Days, the real comforts of his Holy Ordinances, and the Eternal Felicities of his Father's House. So praying, resteth  
Your Honours in all Duty and Humble Observance, JOHN BRANDON.   

TO THE READER.  
CHristian Reader, It was the Apostle's prediction, that in the latter days perilous times should come; 
2 Tim 3.1.  which I think, hath been more than sufficiently verified in this last Age: And no wonder, since so many perilous Books have been published (year by year) to pervert the Faith, and corrupt the manners of the Christian world. Of which I might name a great many; but there is scarce any for the bigness of it, more eminet in this kind, than this of Mr. R. which I have undertaken (by God's assistance) to Examine and Confute. For though many could wish that there were no Hell, nor Everlasting punishment for the Wicked and Impenitent, yet there be few or none that have said so, with so much confidence as my Author hath done.  
I Confess (to give the Devil his due) some of the Socinian Worthies have suggested something of this Nature, 
Vid. Calov. Socin. proflig. de Morte aeterna.  and sometimes have pretended a Reason or two for it. But none of them (that I know of) did ever speak it so roundly, or take so much pains to prove it as he hath done.— Rejoice (in sin) O ye unrighteous, and be glad all ye that are hollow in heart, Triumph and boast O ye Enemy of Holiness, and let your hearts be hardened against the fear of evil; come now and take your fill of what you most love, and walk (securely) in the ways of your own hearts; go oft to the Alehouse, and seldom to God's house; let Cards be more with you than Bibles, and be wiser (now) than to mind that Melancholy thing which Precise fools call by the name of Religion and the Fear of God; in short, set a Cup on your Table, and a Whore on your Knees, and sing aloud your basest Epithalamiums, and profanest Songs that you have, yea, let them delight your honest Souls day by day; for what though these things are known in Heaven, and offend (most grievously) your glorious Lord; yet the matter is not much as to any great danger therein; for your Preachers sad Doctrines are but deceits and Delusions: you need not to fear any Everlasting Damnation, however you live or however you die. For this good Gentleman hath given you many Infallible proofs, that there is no such thing to be feared. (see the latter part of his Book.)  
But yet, Take heed sinners, and do not bless yourselves overmuch in your iniquities, for what if this Learned man should be mistaken, and his Infallible Proofs should prove to be nothing but fair shows and real Deceits, what a case would you then be in, if you should die as you have lived? And that they are such, and no better, I for my part do verily believe: And if thou canst doubt of it (Christian Reader) be pleased to compare his Proofs and my Answers together.  
Object. But, say some, what need I have troubled myself to Confute him, since there are many others that can do it better?  
Answer. To which I reply, as the Learned Amesius, 
(in Coron. ad Col. Hagiens.)  (in praefat. ad Ecclesias Belgicas) Licet hanc provinciam ab aliis potius quam à me, capessendam esse judicem, à me tamen potius quam à nemine, viz. That though I grant it were fit for many others to do than for such a one as I, yet it is better it should be done by me, than by none.  
Mistake me not, Reader, I speak not this, 
A Digression of Mr. Chewney his Book.  in any measure to undervalue that piece which Mr. N. Chewney hath opposed unto it. But let these particulars be considered in the case. 1. That it is very small, and 2. so general that there is need enough of another Book to that purpose, for it is not a fourth part of his subtleties which he hath engaged with therein (and I think I may say, it is scarce a tenth part.) And the Reason why He did not Confute his false Glosses and fair pretences more particularly, is; as he tells us in his Epistle to the Reader, because he thought them to be very Obvious to every Judicious eye (to use his own words in that place.) But with due respect to his Name and Works, he might easily have considered, that a Pamphlet of this nature, was not designed to deceive the Judicious, but rather the ignorant and unstable. And if it do but so, and so harden such persons in their sinful courses, Satan will not think that he hath sowed his Tares in vain.  
Secondly, What if others can do it better than I, yet it will be nevertheless lawful for me to do it as I can. Must I resolve to lay down my Ministry, and to Preach no more, because I cannot Preach so well as they that can Preach better? No sure, no reason for it. Doubtless I may (and must) do my Lord and Master what Service I can, though I cannot do what others can.  
Thirdly, Others can do it better (thou sayest, and I do not gainsay it) But I rather look what men will do, than what they can do. If they can save us from Drowning (when we are fallen into the River) yet if they will not do it, we are never the more beholding to them. And if they can, 'tis their own fault that they did not, or at least it was not mine, for I did not hinder them from so doing.  
Fourthly, If thou thinkest I have done amiss in it, do but show me my Error (in a Sober and Christian way) and I shall (I hope) be thankful for it, and shall be ready to retract any thing therein, which thou canst prove to be unsound or unseasonable.  
Fifthly, If yet thou will not be in Charity with my poor Scribble, but art resolved to be offended at it; Then, Reader, thou mayst be offended still: Behold it lies at thy mercy, and (if thou canst not otherwise content thyself) Thou mayst take thy Pen and write against it. If thou let it alone, I am sure it will do thee no hurt, if thou Readest it (though only to cavil at it) It is possible it may do thee some good. And if it doth, give God the Praise, and the Author thy Prayers, who is,  
Thy Servant for the Sake of Jesus, J. B. Wargrave (Berks) July 20. 1676.   

The PRINTER thought fit to insert Dr. Gregory's Approbation of the Work in his Letter to the Author, as followeth.  
Worthy Sir,  
I Have, though too hastily, read over Your Book; for which You deserve many Thanks from him, who is your Adversary; and do hereby receive them from me, who am a friend to you, and every man else who is of your Complexion; I mean, a Lover of Virtue, and a defender of Truth. It is my Opinion, that you have much obliged both Your Antagonist, and Your Reader; Your Antagonist, by convincing him of his Error; Your Reader, if already Orthodox, by confirming him in a great Article of his Faith. Methinks the Cavils of that Pamphlet, wherewith you deal, are so weak and fond; so clearly Confuted by those strong Arguments which you have produced from Scriptures and Reason; that if the Author of that worthless Scroll shall not, upon his serious perusal of Your Book, subscribe to that Truth, which therein you have asserted; 'tis much to be feared, that his obstinate perseverance in so foul an Error, against such clear Convictions, will ere long bring him to that place, which he now denieth, and make him sensible by sad experience, that there is indeed an Hell.  
Who this Person is, I cannot tell; perhaps a Sceptic, perhaps a downright Atheist, and probably a man of a lewd and vicious Conversation; for, the Truth is, such persons are most concerned to believe, and, were it possible, to prove, that there is no Hell, who have no ground to expect any share in Heaven. But whosoever your Opponent may be, I have so much Charity for his Immortal Soul, as to wish that he may reap that Advantage from your Book, which therein you design him; that he may timely see his gross mistake, and renounce his Heresy; lest hereafter he be forced to confess an Eternity of Torments, when it will be too late to escape them. So Prayeth,  
Your Neighbour, Friend, and Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, F. Gregory. Hambleton Mar. 28. 1677.   

To the Doubting READER.  

REader, dost Doubt, whether an Hell there be?  
Doubt on till Doomsday come; then shalt thou see  
What now thou'lt not believe. Then shall quick sense  
Soon give the Lie to Doubting-Diffidence.   

A Fancy now, Hell-fire thou dost account,  
Whose sharpest pains, in thine esteem, amount  
Unto no more, than if with Lance thou cut  
Some callous, senseless piece of Flesh. I but,   

When the great God that made thee, shall thee call  
To stand before his dreadful Tribunal,  
And Curse thee straightway to a real Hell,  
What wilt thou think 'tis then? if thou canst tell:   

I'll tell thee what, in short, if so I may  
Fore-speak the thoughtful Language of that Day.   

'Tis Hell indeed! 'tis Hell! Hell now I see;  
Yea, feel the pains of Hell! which could I flee,  
How happy I? But now, Woe! (woe's me) woe!  
Fancy 'tis not, but Sense, that makes it so.  
— A Fancy this? This scorching Fire!  
— A Fancy this? This wrathful Ire!  
— A Fancy this? This fearful Pain!  
— Fancy all this? Which shall remain,  
— From Age to Age, still to endure?  
— Oh! Hell!— A Fancy 'tis not sure.  
Can I but live on Earth, as heretofore,  
I'd never dare to call it Fancy more.  
— But live like one forced to believe,  
— 'Tis Hell, from whence there's no reprieve.  
Thus when hell Flames have wrought in thee a Faith,  
Forcing assent to what this Author saith;  
Then wilt thou say, oh, that I had been wise,  
To credit this, and not Fool-like despise  
What now I find and feel! For now I see,  
'Twas ill to Doubt, whether an Hell there be.   
S. N.   

To the READER without Doubt.  

DOubt Thou dost not Reader, (go to;) 'tis well:  
To doubt, and doubting drop down into Hell,  
How dreadful is't! Far better 'tis to fear  
An evil looked for, and in Time prepare  
Against the worst may come; worse 'twill not be  
Because Thou dost believe Eternity  
Of Torment after Death: Nay rather This  
Will prove a Mean, leading to future Bliss.   

This will Thee move all Times to mind the way  
Thou goest in, and fear going astray.  
More careful this will make Thee to avoid  
All evil; and still keep Thee well employed.  
This will Thee cause to shun the Paths of sin  
And mind the End, when ought Thou dost begin.  
Nought wilt Thou do, God's Justice to incense,  
If Hell Thou dost believe sin's Recompense.   

What? for some short-lived sinful pleasure shall  
I incur the Pains of Death perpetual?  
What? for some short-breathed perishing delight,  
Shall I forgo the Beatific sight  
Which Heaven affords? and this of loss entwine  
With pains of Sense? No, Hell shall ne'er be mine,  
On such unequal Terms. Though sin entice,  
I'll never buy it at so dear a Price.   

Most true it is, thy Faith should work by Love:  
The Love of God and Man should chief move  
Thee to decline, what ever may offend  
An Holy God; yet may the fearful end  
Sin leads to, sometimes thought on, move Thee more  
Than all the charms of Love could, heretofore.  
Live thinking oft then on the Pains of Hell,  
Which none escape, but Those that here live Well.   
S. N.   

Acrostics upon the Name of the Author, J. B.  

I OHN is his Name, in Hebrew Jochanan;  
Which signifies, at least, a Pious man.  
O n whom his God his Grace hath multiplied,  
More than on multitudes of men beside.  
H is upright Life, and painful Labours give  
Most signal proofs of this, where he doth live.  
N o one can justly spot the Coat he wears;  
Nor, through his fault, blaspheme the Name he bears.   

B RANDON I add, that you assured may be,  
The Author's him I mean, and none but he.  
R ight such an one as John, described: 'Tis he,  
Who is, what this his Name notes him to be.  
A Man though young in Years, yet old in Grace;  
Whose Gifts among the Elder may take place.  
N or dothed become the Gravest to despise  
His Youth, whose Actions speak him gravely wise.  
D oubtless, God's Church is happy in such Youth.  
Skilful to strike Gaths with the stone of Truth.  
O n whom whoso shall cast Dirt of contempt,  
Let such see how themselves may be exempt.  
N ought have I more to add, his (Christ'n) name is John,  
A name (of Grace) annexed to Nature's name, Brandon.    

Ad Authorem Hexastichon.  
PRosâ sic Prologi vice, carmina qualia feci, 

Si Naturae negat, facit Indignatio versum,  
Qualemcunque potest: quales ego vel Cluvienus.  Juv. Sat. 1. Num. 15.   
Quae tua, si statuunt, Nomina; Parce mihi.  
Parcas quòd, Primùm, proso sermone, Rogatus  
Scribere, causatus; (dans Tibi signa Rei.)  
Exìn, quòd lusi Numeris, super horrifera Re,  
Haud benè compositis; Nec tibi digna tuli.  
Sum tamen— Proximus tibi amicus, & Amicus tuus fidelissimus, S. N.   

THE TABLE.  

THe Epistle, giving an Account of the Author's Writing.  
CHAP. I. SECT. I. The Introduction, with some Reflections upon the Author of the opposed Pamphlet. pag. 1.  
CHAP. I. SECT. II. An endless state of punishment (for the wicked) in another World, proved; and those Proofs vindicated from the Exceptions of Mr. Richardson, and his Brethren the Socinians. p. 3.  
CHAP. I. SECT. III. Other Texts of Scripture urged, and Arguments grounded on Scripture. p. 12.  
CHAP. II. SECT. I. A Taste of Mr. Richardson's Grapes in the beginning of his Garden; or a Discovery of his gross Sophistry, and grievous Impertinencies in the former Pages of his Discourse. p. 23.  
CHAP. II. SECT. II. Mr. R. his Observations upon [Hell-fire, the Damnation of Hell, the rich Man and Lazarus, Tophet, the Worm that never dyeth,] observed and censured. p. 26.  
CHAP. II. SECT. III. Mr. R.'s Inventions upon the Parable of the Tares, of the word [Cursed] of Eternal Damnation, of the word [Fire] with a Query of the Corporiety of Hell-fire. p. 29.  
CHAP. II. SECT. iv His pleasant Game, or a view of that pretty sport, that he makes with the various Opinions of learned Men, about the place where Hell is fixed. p. 34.  
CHAP. II. SECT. V His admirable Combat with Mr. Ed. Leigh upon the Point, and his causeless Triumph over him: being a Vindication of the said Mr. L. his arguments. p. 38.  
CHAP. III. SECT. I. Mr. R.'s Attempt to remove (as he calls) the main Pillars of Hell-Torments. p. 46.  
CHAP. III. SECT. II. The strong Man armed, and his strength tried, or Mr. Richardson's deep considerations considered. p. 61.  
CHAP. III. SECT. III. Mr. Richardson's Richest Learning discovered, or his many Infallible Proofs disproved. p. 70.  
CHAP. III. SECT. iv The remaining part of his Proofs (from the 7th. to the last, being the 20th.) carefully examined. p. 89.  
CHAP. iv SECT. I. The Uses of the Point, by way of Information in several particulars. p. 113.  
CHAP. iv SECT. II. A discovery of the madness of wicked Men in following their sins, etc. And their extreme misery hereafter that die such here. p. 116.  
CHAP. iv SECT. III. An humble and serious Exhortation to the Gentry, and others. (which concludes, with some questions to the damners and sinkers.) p. 132.  
CHAP. iv SECT. III. A Continuation, or a word to the better sort of Gentry, viz. the Religious. p. 140.  
CHAP. iv SECT. iv Particular directions for the escaping of Hell-torments, being six in number, with a caution to all, and a consolatory conclusion to the servants of God. p. 145.    

The Author's distance from the Press has occasioned these ERRATAS, which the Reader is desired to Correct.  
PAge 2. Line 23. add [most probably.] p. 16. l. 31. for Bond read [Land.] p. 38. l. 21. for Instance, r. [Sense.] p. 51. l. 7. for innovation, r. [invention.] p. 66. l. 3. add [Almost.] p. 99 l. 1. leave out [for.] p. 120. l. 31. for strange, r. [strong.] p. 134. l. 31. for selves, r. [souls.] p. 138. l. 7. leave out the word [Two.] p. 142. l. 32. for furious, r. [Serious.]   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR, Everlasting Fire NO FANCY.  

CHAP. I.  

SECT. I. The Introduction, with some Reflections upon the Author of the opposed Pamphlet.  
THAT the way of the wicked deceiveth them, 
Prov. 12.26.  is one of the Sacred Oracles of that God who cannot lie nor be deceived; It fills them with Sorrow when they look for Joy, and is as the Gall of Asps within them, even then when it is sweet to their Mouths, and pleasing to their corrupt affections. 
Job 20.14. Mr. Caryl.  (See the late Expositor in his Notes upon the place.) But, O how bitter will it be to them hereafter, when all the sweetness of it is past, and ends in those sorrows that never end! when their continued Rebellions against the King of Heaven have laid them under perpetual punishment, and bound them in everlasting Chains of Darkness and Damnation.  
Object. But (say some) we hope there is no such danger, for that Doctrine hath been suspected of late, yea Mr. R. hath professedly opposed it: His Light hath discovered the rotten Foundations upon which it is built, and hath proved all those black and dismal Imaginations concerning it, to be no better than the effects of Atra Bilis, and to have no ground at all in the Scriptures.  
Sol. What he hath done (in this particular) is too well known in the World, and how well he hath done it, is my Business to discover in this Book.  
And I trust, Good Reader, that thou wilt perceive by that which follows, that he hath not done it well, nor indeed any better than the Socinian hath proved that there is no Trinity, or than the Atheist hath proved that there is no God.  

The Method observed.  And now I shall proceed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in this following Method. 1. To lay down some Arguments to prove the Everlasting Punishment of the wicked (that live and die such.) 2. To examine the said Book, in all the principal parts and passages of it, (for it will not be worth while to speak of all he hath written, there being very many Impertinencies in it.) 3. To improve the Doctrine in a practical way, for Instruction, Exhortation, etc.  
But before I speak of either of these, it may seem needful to say something of the Author of this precious Piece, which I am to deal with.  

1. Who the Author was.  If any Man should ask me who it was, I would answer, It was (O Grandee nomen!) Mr. S. Richardson, even that admired Resolute Richardson, whom the good Men of his Party did boast of so greatly, and supposed to be a fit Match for the London-Ministers, viz. indefinitely, (for any of them, or for All of them to deal with) See the Author in the Margin 
* Mr. J. Collings, Vindic. Ministerii. my Preface to the Reader. (sub finem.) . And therefore some may imagine I have been too venturous, to engage (voluntarily) with so great a Champion as He: But yet Reader, I am not discouraged; I hope to come off clear, and to pass without hurt through all the Pikes of his Arguments and Subtleties; for God and his Truth are greater and stronger than Mr. R. and his Fallacies.— But to return to that which I was speaking of; I say it was He whom the World is so much beholding to for the Book I am opposing. For I have seen his Name prefixed to it, though it be not set in that Edition of it which I have, (and perhaps it might be as good policy to conceal his Name in the second Edition, as it was to mention it in the former.  

2. What he was.  But though it may be easily gained what his Name was, yet it may be more difficult to discover what Himself was. I remember the old saying, Noscitur ex socio, etc. A dark Fellow is to be expounded by his Companions.  
It might be questioned whether Mr. R. were himself of any Religion, for all Religions have a Hell in their Creed, and yet he hath none in his; wherefore his Opinion concludes him of the doubtful gender in point of Religion, so that we must be forced (as was said) to expound him by his Companions. And if you would know who they were, and what Persuasion they were of, you may fitly consult the Anabaptists Confession of Faith, Printed Anno Dom. 1644. which that 
* Dr. Featly.  Light of our Church (now fixed in a Higher Orb) was sometimes pleased to pass some Animadversions upon, I mean in his Book, called The Dippers dipped: Where he tells you, (and you may safely take his word for it) That the said Confession was subscribed by Paul Hobson, Thomas Gun, and others of the same stamp, and amongst the rest, by S. Richardson, (to whom I would wish, if he be living, saving Mercy and a sound Mind.)  
And thus much by way of Introduction to my following Discourse. The first particular whereof is now to be presented to thy serious thoughts, and favourable censure.   

CHAP. I. SECT. II. An endless state of Punishment for the Wicked and Impenitent, proved: and the Proofs thereof vindicated from the Exceptions of Mr. R. and his Brethren.  
THE fittest Method of procedure in my present Design seems to be that which is mentioned, viz. To prove the truth of the Doctrine contended for, (before I meddle with the main Body of Mr. R. his Sophistical Argumentations) namely that abovesaid.  
And herein I do not undertake to convince the Atheist, or drive him out of his Resolved Infidelity; but rather to confirm the Christian in the Belief of this Doctrine, which he hath been so often put in mind of by his Teachers.  
And the first Argument that I would propose, 
Scripture-Testimony the strongest Argument.  is the Testimony of God in Scripture; and that is indeed the strongest of all Arguments, and the most convincing to the Soul and Conscience. As the learned have sufficiently evinced, (Vid. Crakanthorp. Logic. de Argum. à Testimonio, & Logicos passim de Testimonio Disputantes) for Truth is Essential to the True God, 
Item Scheibl. Topic. cap. 31. sect. 50.  Titus 1.2. He cannot lie. A Man may be a Man though he be not true in his word, but God could not be a God if he were not so: 
Keckerm. Log. lib. 3. cap. 13.  for God to be false in his Word, implies a manifest contradiction. And there is nothing more natural to a Man in his right Wits, than to conceive his Maker to be True in all that he saith, or revealeth.  
Wherefore if we have the Testimony of God for it in his written Word, we may safely build upon it.  
I say, His written Word, for that's the Testimony that we are to inquire of, Esay 8.20.— And as for those inward Impulses, Revelations, 
A digression of Revelations & Enthusiastic impressions, etc.  and Suggestions of the Spirit, which some have sufficiently boasted of, and more than sufficiently trusted to, as to Divine Testimonies, they have often proved to be the Delusions of the lying Spirit, and the false lights which the Prince of Darkness hath set up in the blinded hearts of those that shut their eyes against the light of that Word, which is able to save our Souls; having them so dreadfully dazelled with the glory of the light within them, (as they use to speak:) whose Enthusiastic Errors have been examined by many worthy Men. 
Spanhem. Syntag. Theol. Beckman Exercitat. in Appendice, etc.  And their vanity hath been showed by famous (or infamous) instances in Mr. Sam. Clerk His Mirror, Cap. 27. Exampl. 17. Concerning the horrid Delusions which a Gentleman in  fell into, after he looked to be taught by Revelations and Inspirations, and had refused to hear any conformable Minister preach, etc.  
As also of one Mr. Gilpin in the same Chapter: The sum of which History I have briefly set down in my Caution against Quakerism. 
Near the end.   
I say, if we have the Testimony of God in his written Word, for the Doctrine I assert, than we may be bold to believe it, and must believe it, though Mr. R. and his Companions in Infidelity should write never so many Books against it.  
Reader, if thou dost not believe the Scriptures to be the Word of God, (or knowest but little reason why thou shouldst believe so) than I would advise thee to read those that may confute thy unbelief, or confirm thy faith in that particular, as Bishop Ward's Sermon against Antiscripturists, Dr. Stillingfleet's Orig. Sacr. and the truly Honourable Sir Charles Woolsley his Grounds and Reasons of Scripture-Belief, 
Dr. Allestry his Sermon of the Authority of the Scriptures. Mr. Baxt. Rest, part. 2. cap. 4.  with these in the Margin.  
But if thou dost believe it to be so, I trust thou wilt believe the Doctrine I plead for: For, the Scripture testifies of it, in words as plain as can be desired, viz.— in Matth. 25. last verse, and many other places.  
To begin with that, Matth. 25. last verse. These (the ungodly that shall be set on Christ's left hand, 
Matth. 25.46.  in the former verses) shall go away into Everlasting Punishment.  
What can ever be spoken more plain, or more plainly to our purpose than this is, They shall go away into Everlasting Punishment, 
1. Urged.  therefore they shall be punished everlastingly: For if one were to tell us, such or such are to be imprisoned perpetually; How could he express it more clearly than by saying, That they must go into perpetual Imprisonment? And these words are the words of Him who was (and is) the Son of the Father, and most perfectly acquainted with his Counsels, Purposes, Truths and Ways, and had no need to fright the wicked World with such a sad Doctrine, if it were not a Truth.  
This is that Marpesian Rock which Mr. Richardson was not able to fasten his Teeth in, yet nevertheless, 
2 Vindicated from Mr. R.'s Exceptions.  He hath snapped at it Five Times together, p. 18, etc. where he hath several glosses upon the word [everlasting] which, as by Him applied, are worthy to be had in everlasting detestation.  1. He tells us, That the Fire of Tophet is so called, 
His first Exception.  because it did burn Day and Night.— 
But here our Lord speaks not of the Fire of Tophet, 
Removed.  but of the Everlasting Punishment of the Wicked. And let Him show us where any punishment is called Everlasting Punishment, because it lasted for some days and nights. Job his Pains were doubtless Day and Night, yea for a considerable time too, yet 'tis not said he suffered Everlasting Pains. The Psalmist said, God's hand was heavy upon him Day and Night; 
Psal. 32.4.  yet it is not where said, that he was under Everlasting Affliction.  The word Ever, and Everlasting, 
His second Exception, p. 19  are used to note a Limited Time; as in Exodus 40.15. We read of an Everlasting Priesthood; yet that Priesthood did not last for ever in the largest sense, but only till the Son of God was come in the Flesh.— 
This is the substance of that which he saith in the greatest part of the 19 Page of his Book.  
Removed. And it is easily removed out of the way. Let us put it into a form of Arguing, and it will be exactly thus: [The word Everlasting in some places is used to signify but a limited time, therefore it must signify just the same, when 'tis spoken of the Punishment of the wicked, in Matth. 25. last verse.]  
Now were not this a pitiful way of reasoning, and most apparently inconsequent? See a parallel case in the word [save.] To save, sometimes signifies only to be a means of Salvation, and an Instrument in God's hand, of bringing Men into the way of Salvation, as when Ministers are said to save them that hear them. 
1 Tim. 4.16.  Shall we therefore say, that Christ is but an Instrumental means of Salvation? God forbidden: for He is the Author of Eternal Salvation. 
Heb. 5.9. Phil. 3.20.  And The Saviour (by way of Emphasis.)  
Answer. 2d. 2. Though in some places of the Old Testament the word Everlasting doth signify a limited Time, yet Mr. R. doth not show us any place in the New Testament where it is so taken; much less can he show any Texts therein, that call a Temporal Punishment an Everlasting Punishment, or any thing like it.  
Answer. 3d. 3. Those things which were called Everlasting, and yet lasted but for a time, were such as were not capable of an absolute and proper Everlastingness. The Priesthood, in Exodus 40. was not capable of perpetuity, being Typical of the Priesthood of Christ, (that great Highpriest, 
Heb. 4.14.  as the Apostle calls him) who was appointed to put an end to all former priesthood and Sacrifice, by offering up Himself once for All.  
But the Wicked shall be capable of Everlasting Punishment, (properly so called) for their very Bodies shall be raised Incorruptible: 
1 Cor. 15.52.  In 1 Cor. 15. The Trumpet shall sound, and the Dead, i. e. All the Dead, shall be raised incorruptible.  
Answ. The 4th. 4. It must needs be meant of an endless Punishment: for I find it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (used in Matth. 25.46.) that is used by St. Paul, 
2 Cor. 4.18.  where he speaks of things Eternal in contradistinction to [Things Temporal] in 2 Cor. The things that are seen are temporal, but the things that are not seen are eternal 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : Yea, it is the same word in the Original, which is used by our Lord to express the Eternity of the Saints Happiness. 
Matth. 25.46. — These shall go away into Everlasting Punishment, and the Righteous into Life Eternal. So that if the Punishment of the wicked (that continue such) be not an endless Punishment, we may be at a great doubt whether the Happiness of the Saints shall be endless happiness, or not; since the same word (as was said) is used of both of them.  
And now having Answered his first and chiefest Exceptions against this Proof, we shall not fear to Examine those which follow, and thirdly thus: 
R.— Fire may be said to be Everlasting, 
His third Exception, p. 19  when it doth not go out till the Combustible Matter is consumed. (and then he adds)  
— The Fire that destroyed Sodom, is called Eternal Fire, because it went not out till the City was consumed. Jud. 7.   
Answered. This is his third gloss upon the word Everlasting, in the latter part of the 19 Page. And first, A Fire may be called Everlasting (by his Logic) when it goeth not out till the Combustible Matter is consumed.—  
It seems then, if Mr. Richardson should be pleased to roast his Cat, 
His absurdity showed in another case.  to make a Breakfast for those (worse than) Antichristian Priests, that fright the World so needlessly by their Doctrine of Everlasting Punishments for the Wicked; he might then bespeak them thus: [Behold Sirs, and see; for here is an Everlasting Fire.] And if the poor ignorant Men should ask him how that can be true, since the Fire will be out in a little time; He could answer them, That it may be called Everlasting, because it will last till the Faggots are consumed; but if he should tell them so, his speech would seem as Ridiculous unto them, as his Book is Odious unto me.  
And in case He should suffer them to be familiar with him, 'tis possible they might tell him, that at this rate of Arguing, his own Beard might be called an Everlasting Beard; for it is capable of growing whiles the nourishing matter lasteth, i. e. whiles there is any considerable moisture remaining in his Pericranium.  
And what Spirit (I would demand) hath moved him to make use of that Sacred Text of S. Judas, to justify such a piece of Learning by? 
Jud. 7. opened.  I find not any Expositors of Note, that Interpret that Eternal fire there mentioned, of That fire that consumed the Cities (nor is there any show of Reason why it should be so called, so far as I can apprehend; and if the reason were, as Mr. R. would have it, because it went not out while the Combustible matter lasted, why might we not call the flame of a Farthing Candle, an Everlasting fire, since it will last till the wick is spent?) but rather do they interpret it of the Everlasting Wrath and Vengeance of God, 
Dr. Willet on Judas. Mr. Baxter Saints Rest, Part 2. cap. 10.  which is fitly compared to fire in various respects, which I need not now insist on: Dr. Willet makes it a proof of their Everlasting punishment, and Mr. Baxter makes it an Argument of the present Punishments of the wicked (in Soul) immediately after death, in opposition to those that imagine their Misery to be put off till the Day of Judgement.  
And if Mr. R. should Interpret the Everlasting punishment after the same manner, of a punishment that shall last as long as the wicked shall endure; He will overthrow his whole design, for they shall endure for ever, and see corruption no more, after they are once raised from the grave, 
1 Cor. 15.52.  in the Text aforesaid.  Fourthly, R.— What if the Fire were Everlasting, yet it will not follow that That which is cast into it is Everlasting; 
His fourth Exception, p. 20.  to which he adds [The wicked are compared in Scripture to Chaff and Stubble, which will not be long in consuming.] 
Answer 1 The Text under consideration speaks not of Everlasting Fire, but of Everlasting Punishment. And if it should be granted, that there may be an Everlasting fire, and no person everlastingly burning in it; yet he doth not imagine there can be an everlasting punishment for the wicked, and yet no wicked man to be punished with it for ever.  
Answer 2 2. If it were not for contradicting such a man as Mr. R. why might we not say, that it will follow, that the persons cast into that fire, shall be there for everlasting, because the Fire itself is everlasting? for without the supposal of their continual burning in that everlasting fire, I say without that, the word everlasting (which flames with more terror than the fire itself, and makes it most exceedingly intolerable) should stand in effect for a cipher, and become a mere  to fright fools withal; for if a wicked man be soon consumed after he is cast into Hell fire, than the everlastingness of it afterwards will be as nothing unto him (he being upon that supposal past its fury.)  
Answer 3 3. And if Mr. R. had been so minded, why might not he have preached glad tidings to the devils themselves? for he might bespeak them thus— Rejoice, O ye unclean Spirits, or at least, Despair not; for who knows but your punishments may be ended in time; for what though Christ tells us of Everlasting fire prepared for you, yet it will not follow that ye shall suffer everlastingly in it— Yet (however his Book hath pleased them, as being so dangerous to the Souls of men) I am confident they would take little comfort in such a comfortable preachment as this.  
And if his work should not prove to be done well (in what he taught us in this Exception) we must excuse him the better, because he hath endeavoured to mend it, by offering this following Observandum, viz. That, R.— the wicked are compared in Scripture to Chaff and Stubble, which are not long in consuming, in any fire that they fall into.  
So then, that's the proposition, 
Mr. R. his excellent Comparison examined.  from which his Reader (he hopes) is wise enough to draw the conclusion; that therefore the wicked shall not be always burning in Hell-fire, because they are compared to Stubble, which will not burn long before it be consumed.  
And at this rate, it might as well be concluded, that they shall not suffer in it so much as one minutes time: for a great deal of Stubble, if cast into a violent fire, may be consumed in less than a minute. Yet if my Author should say the word Everlasting may mean no more than a minute's time, we shall know (in some measure) what answer to give him in that case.  
And I would fain know, how this Comparative Argument will hold; for Comparisons (as they say) non currunt quatuor pedibus, i. e. do not hold in all respects, but in some only. 
Psal. 22.6.  David compares himself to a Worm, yet we will not say therefore, that he had no bones in his body, nor no reason in his Soul, because a Worm hath not. So the Scripture saith, the Saints are as Christ himself was in this world [as He was, so are we in this world:] yet it follows not that the Saints are here without any sin, because Christ was so. 'Tis enough that they are as he was in other respects, namely, subject to scorn and contempt, and manifold troubles and temptations. So the wicked are as Chaff and Stubble in some respects, that is fitted for vengeance, and not able to resist it when it comes upon them, as Stubble is fit for fire, and cannot resist its violence, or the like.  R.— 'Tis to be noted that the Scripture sometimes useth such words as do exceed their signification: 
Nahum 3.9.  
His fifth Exception, p. 20.  as in Nahum 'tis said, That the Æthiopian Army was infinite: that is, very great. 
Answer 1 But first, At this rate it would follow, that the Everlasting Punishments of the Wicked after the Day of Judgement must be Punishments of very long continuance: for doubtless Everlasting is as proper to signify very long, as Infinite is to signify very great. Yet this will not suit with the Theology of Mr. R. his Masters or Brethren, as may be showed in time and place; nor doth it well agree with that Opinion which he would promote by his Comparison, of the quick dispatch which the Stubble receives from the fire it's cast into.  
Answer 2 Secondly, he saith well, that it is sometimes so, for therein he gives us to understand, that it is not always so, and by consequence, that there is no necessity of expounding it so in the words of our Saviour, in Matth. 25. ult.  

M. 25.46.  And that the word Everlasting, in that Text, doth not mean only a punishment of long continuance, but an endless state in Punishment, This I say hath been Evidenced before, by such Considerations as Mr. Richardson and his Angels will never be able to Answer. See my 4. Answer to his second Exception (in this same Section.)  
Thus we have seen my Author's Glosses upon the word Everlasting and their unserviceableness to his Design, so that we may now lawfully write over them the words of the Wise man, (Eccles. 1.2.) Vanity of Vanities, All is Vanity.  

The Socinians gloss, removed.  And now I cannot conceive any other Exception against this proof that is worthy to be considered, unless it be that of Mr. R. his Brethren (whom he calls the Protestants of Poland) I mean the Socinians, who would have us think the Everlasting Punishment that the Wicked are in danger of, to be the Total Abolishment of their Natures to all Eternity (or in one word, 
Osterod. compend. Relig. in Polonia florentis.— Valent. Smalcius disp. de Baptism.  Everlasting Annihilation) Thus the Authors in the Margin. Their Arguments for it I shall not trouble my English Reader with, the Learned may see them in their Opposites, Calovius in Socin. profligat. q. De Morte aeternâ; Stegman. Photin. Refut. disput. 56. quaest. 4. and many others, who have sufficiently Answered them.  

The Author's Arguments against the Socinian Interpretat. of the word. [Punishment.]  I shall content myself to urge my Arguments against them (herein) which as they are not at all the better for being mine, so I hope they are never a whit the worse, for Truth is the same when spoken by the meanest.— And first thus,  
1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used, is the same which is used of the Life, or happiness of the Righteous. And since it signifies a positive state in the one, how can it be questioned whether it signifies the like in the other? (so that if the Everlasting Life do note a Being in Happiness; it is easy to infer that Everlasting Punishment doth note, in like sort, a Being in Misery) and not an Abolishing of their Being's. Nor do I find that word used as an Epithet to any thing but that which is positive (in sense at least if not in sound.)  
And if it might be good sense to say— A man may be Annihilated for ever; yet I am apt to doubt whether it be so, to say, that He may suffer an Everlasting Annihilation— for Everlastingness doth imply a lastingness (as a thousand includes a hundred) and by consequence, 
Partit. Metaph. l. 2. Sect. 13. quaest 3.2.  a subject lasting, which in this case is not found (Duratio est permanentia Rei in esse, as the Learned Martinius most truly.)  
2. They shall go away into this Everlasting Punishment: [to go away] into it, implies a positive state, yea, and their going away, viz. from Christ, and his Glorious Presence, will be none of the smallest parts of their Punishment; and therefore is mentioned first— Depart from me into, etc. Matth. 25.41. The Holy Father of old, 
S. Chrysost. in Matth. Homil. 24.  who had as little need of these men's Learning, as of their Religion, did confidently affirm it to be the greatest Punishment of all. But it would be little Punishment to them (or rather none) to departed from Christ, if at the same time they should departed from themselves too, and be turned into nothing.  
Answer 3 3. This Punishment here spoken of (Matth. 25.) is the saddest of all that ever the Enemies of God endured, for there will be the Day of Wrath, 
Matt. 12.36.  wherein God will render them the full wages of their Iniquities, not abating them so much as for Idle words; and therefore it is called in Scripture, The Terrible day of the Lord (to the wicked though not to the Saints) but it would not be the greatest Punishment if it were but the turning them to nothing. This I say would not be the saddest Punishment unto them, but rather a securing them from all Punishment; for when they have no being at all, they cannot be under any sorrow, nor be sensible of any Punishment.  
Answer 4 4. If the Wicked at Judgement should be turned into nothing, and have their Natures abolished, that Punishment (if it might be so called) would be no other than the inanimate and unreasonable creatures shall undergo; for they shall then remain no longer (the Universal flames will soon consume the creatures in and upon the face of the Earth.) And can any men think the Punishment of the wicked and impenitent, who are compared to 
* Matth. 7.6. Acts 20.29. Psal. 22.12.  Dogs and Swine, and Wolves and wild Bulls in Scripture, yea who are called Enemies of God, and Children of the Devil 
* Psal. 37.20. Psal. 92.9. John 8.44.  (and have served him to their Maker's dishonour, all their days on Earth) I say, can any men persuade themselves, that these wretched mischievous ones shall be in no worse condition (for Misery) than the pretty Birds, and harmless Lambs, and the rest, that did all the work for which they were made, and never transgressed their Maker's Law? surely if they can, we may justly bespeak them in the words of the Apostle, Gal. 3.1. O foolish men, who hath bewitched you.—  
And thus I have vindicated that Sacred Text of our Saviour from the false glosses, and fallacious Exceptions of Mr. R. and his Companions. And so the Argument itself [They shall go away into Everlasting Punishment, therefore they shall be for ever in Punishment] is sound and firm, and the subtleties of a Thousand hells shall never be able to Answer it.  
And now it will be time to put an end to this (Second) Section.   

CHAP. I. SECT. III. Other Texts of Scripture Urged, and Arguments grounded on Scripture.  

2 Thess. 1.9. urged and cleared.  THe next place of Scripture that I shall name for the confirmation of the Point is, 2 Thessal. 1.9. where he tells us that they who obey not the Gospel of Christ, shall be punished with everlasting Destruction. They shall be punished with that Punishment which the Apostle calls by the name of Destruction; and that Destruction he tells us is an everlasting Destruction, therefore it must needs follow, that they shall be under punishment Everlastingly.— If Mr. R. should say any thing to the word Everlasting, we may find some satisfaction in the foregoing Section, where it hath been largely discoursed of. If he Cavil about the word [Destruction] and pretend it is meant of the Destruction of their Being's (by turning them into nothing) than we may see something to the contrary, in the three latter parts of the last Section (in Answer to the Socinians;) To which I shall now add these Three particulars.  

Destruction in that Text is not Annihilation. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.]  1. That this Everlasting Destruction is such as comes unto them in a way of Vengeance, as in the 8. Verse, To take vengeance on those (or as 'tis in the Grek, to give vengeance to those) that know not God, and that obey not the Gospel of our Lord Jesus Christ.  
And can he be said to give vengeance to them, when he takes away their very Being's, and so maketh them uncapable of receiving any punishment at all? Surely not. The lawful Magistrate, under Christ, is appointed to act the part of a Revenger upon them that do evil. 
* Rom. 13.4.  And that vengeance which (according to God's Ordinance) he inflicts upon Malefactors, is commonly such as they are very sensible of. And shall not ungodly sinners feel their punishment, (to the purpose, as we say) when the Supreme Lawgiver shall set himself purposely, to execute wrath, and render vengeance to them? yea doubtless they shall. For when He will execute vengeance upon them, 
Ezek. 25.17.  they shall then know that He is the Lord, as the Prophet speaks. But 'tis plain they could not do so, if his vengeance did consist in taking away their Being. (that which is not, cannot know any thing.)  
2. Destruction is not used in Scripture (in reference to Men) to signify any such thing, as the Total abolishment of their Natures. Let any of my Author's Opinion disprove this by any Text whatsoever. Indeed 'tis said of the old World, that the Flood came, 
Matth. 24.39.  and took them all away; but 'tis [omnes only, not totos] it took away All those Persons, viz. out of the Land of the Living: But it did not take away the whole Natures. Their Souls are living still. And God will be so far from destroying the Souls of the wicked, (as to their Nature and Being) as that he will quicken and raise their Bodies, which Death and Worms had destroyed formerly. 
Acts 24.15.  There shall be a Resurrection of the just and the unjust, saith St. Paul in the Acts. And they shall be raised for good and all, as we say, so as to see corruption no more for ever. 
1 Cor. 15.52.   
3. That [to destroy] signifies (in respect of the wicked) a state of real Misery and Torment; as when it is said, 
Matth. 10.28.  that God is able to destroy Body and Soul in Hell: that is, to fill them with perfect Misery: And if it were meant of destroying their Being's, than that dreadful word [Hell] which is added as an aggravation of the destruction, would signify just nothing in point of Terror: for if a Man be turned into nothing, it is all one whether it be in the one or the other. (for nothing is no nearer to something, in Heaven than in Hell.)  
And thus also the word is used very often in our own Language: As when we say of Oppressors, that they have destroyed whole Families, we do not mean that they have turned them into nothing, but that they have brought them into a calamitous condition. And this, I hope, may be enough for that Text, and I think it is not too much.  
A third place I shall offer, 
Matth. 25.41. urged for it.  (to prove the everlastingness of the Punishment of the wicked) is Matth. 25.41. He shall say unto them on his left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.  
1. They must departed, (viz. really, by changing place:) as Christ is departed, or gone into Heaven; in 1 Pet. 3. 
1 Pet. 3. ult.  last vers. where it is the same Greek Verb that is used in both places; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so supposeth the continuance of their Being.  
2. They must departed (not into Nothing, or such a state, if I might so call it, as the World was in before its Creation, but) into Fire.  
3. And this Fire (of what sort soever it be, God knoweth) is an everlasting Fire, (in the same sense, as the Life and Happiness of the Righteous is everlasting Life, in 46. verse) yea, it is that everlasting Fire which the Devils shall be for everlasting punished with, 
v. 41.  as in the Text itself; and therefore certainly is everlasting, in the saddest sense, or without end.  
And if any Man shall say, they may be cast into this everlasting Fire, but not suffer everlastingly in it; he had need have no less than Mr. Richardson's Learning to enable him to give a good Account of his speech. And he that can conceive any such thing as probable, may (by the same degree of acuteness) persuade himself, 
2 Pet. 1.11.  that the Saints may go into the everlasting kingdom of Christ, and yet possibly not dwell everlastingly in it. (which yet they will hardly question in the least measure, while they have so many faithful promises of a Happy Eternity. 
* 1 Thess. 4.17. Rev. 22.5, etc. )  
A fourth Text of Scripture, which may conveniently be urged, for [the everlastingness of the punishment of the wicked] is Daniel 12.2. 
Daniel 12.2. urged and opened.  Many that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.  
But before I come to speak of that which most directly concerns my present purpose, 
Many] how understood.  it will not be amiss to explain the word [many] for some have gathered from thence, that there shall be no general Resurrection. The weakness of which Opinion (to speak no worse of it) I might show from a great many places. These two, for brevity sake, I shall content myself with: Jo. 5.28, 29. The hour is coming, wherein All that are in the Grave shall hear his Voice, 
Jo. 5.29.  and come forth, etc. So then, there are none excepted. And in the 24. chap. of the Acts, it was the Apostles belief, 
Acts 24.15.  That there shall be a Resurrection of the just and the unjust: that is, of all and every one of them: for if the just there do mean All the just; the unjust must mean All the unjust, for the phrase is alike of both of them: so that he that grants the one, may not deny the other. And therefore that Text in Daniel cannot tend to strengthen that Opinion; which that we may the better perceive, these three things may be considered. 1. That the [Multi ex dormientibus, many of them that sleep, 
vid. Synops crit. in loc.  is in substance the same, as if it were said [Multi dormientes, i. e. Those many that are sleeping in the Dust of the Earth. And then it will be no less, than if it were said, All of them.  
2. That the Proposition is particular only, and therefore will not warrant a Universal Negative to be inferred from it. Many Saints, or Multitudes of Saints, shall be caught up together, to meet the Lord Jesus, 
1 Thess. 4.17.  at his coming to Judgement, is a Truth. Yet we cannot truly conclude that All shall not. Doubtless their Lord will receive them all, as well as any. And St. Paul makes no difference between himself and the rest of the faithful, in respect of that privilege.  
3. 
Many] sometimes put for All.  By the word [many] we may (by a very usual figure) understand [All], and so we find it is put for All, in several Texts of Holy Writ. Psal. 97.1. The Lord reigneth, let the earth be glad; let the multitudes of the Isles, or the many Isles, be glad thereof: i. e. let all Countries be glad of it. (Let all the faithful in all Nations comfort themselves by the thoughts of his Sovereignty and Dominion over all.) So in Rom. 5. Through the disobedience of one, (viz. Adam) many were made sinners: viz. All those that descended from him in a Natural way.  
And if any that are dead (or sleeping in, etc.) should not awake, and arise hereafter, it must be the wicked, (for that's our Adversary's Opinion in the case) but that cannot be supposed, nor cannot stand with the truth of this Text, which tells us, that some (of those many) shall arise to everlasting shame and contempt.  
Which is most direct for my purpose: And so plain, that I cannot guests any thing that can, with any show of reason, be objected against it.  
For first, If the wicked shall awake to everlasting contempt, 
The proof of the point from Dan. 12.  it cannot be but they must remain as to their Natures and Personal Being's, and not be annihilated. And secondly, If they awake to everlasting contempt and shame, it must needs follow that they shall be everlastingly under shame, etc. As in case Mr. R. his Book against Hell, etc. should bring his name into perpetual reproach among Christians, it must needs be perpetually under reproach. (And the everlasting shame is everlasting in the same sense, as the glory (of the righteous) in the same verse is everlasting)— And thus I have proved the everlasting punishment of the wicked in another World, from several Scriptures. See also to the same purpose, Matth. 3.12. Luk. 3.17. Matth. 18.8. Mark 9.47. Jo. 3.36. Revel. 19.20.20. vers. 10. and many more, 
Rev. 14.11.  which thy own Reading may furnish thee with.  
And thus having proved the Point by several Texts of Scripture, 
Some Scripture Arguments for the Doctrine.  I shall now add (ex abundanti) some Scripture-Arguments to confirm it. And the first is this: The wicked and impenitent shall always (or to all Eternity) have a Being: But they shall not have a Being in Joy and Happiness, nor in a middle state between Happiness and Misery: therefore they shall always have a Being in Misery and Torment.  

1. From the everlastingness of their Being.  The Major (or first) Proposition is easy to be proved: For first, The Dead shall be raised incorruptible, in 1 Cor. 15.52. What Dead doth he mean? surely all of them, since he makes no distinction between one sort and another in this respect. As when it is said, that the Sea shall give up her Dead, 
The wicked shall always have a Being.  that is, all her Dead. And if we shall suppose that it must be meant only of the Dead Saints, (or as the Scripture calls it, 
1 Cor. 15.52.  the Dead in Christ) than it might be said as properly, that the Dead shall not be raised incorruptible, for we might mean it of the wicked that are Dead; yea, it might be more properly said so; for the wicked that are dead, are many more than the Saints that are dead: (because most of the Living never were Saints indeed) Now the Denomination being to be given from the greater part, I see no Reason why it might not more fitly be said, [The Dead shall not be raised incorruptible] than to say the contrary, if only the dead Saints should be raised. Nor hath my Author, or any for him, ever been so resolute, as to affirm, the word Dead, to signify the Saints more than the wicked.— And their Souls being immortal, we cannot think that God will unite them at Judgement to Mortal Bodies: If God had meant that the Bodies of the wicked, after the Day of Judgement, should die again, (in a proper sense) surely he would not raise them at that Day from their Graves. If Death and Destruction of their Flesh were the great wrath they were to lie under, the Worms would be sufficient Executioners of his wrath upon them. What need any such Miracle be wrought upon them, as the quickening and raising of their putrified Bodies, if he intended they should die and corrupt again?  
So then, the first Proposition is certain, that the wicked themselves shall be raised to an Immortal state at the Day of Judgement. (They that would come but seldom to the Church, shall not have the Happiness to lie always in the Grave; they shall be remembered in that bond of forgetfulness, and not die like Bruits, though they lived like such.)  

The wicked shall not be happy to Eternity.  The second thing to be proved, is this, [That the wicked shall not have a Being in Happiness, after the Day of Judgement.] This I need not be large in proving to them, that know any thing of Holy Scripture. They shall come forth to the Resurrection of Damnation, 
John 5.28, 29.  (which will be far enough from all Happiness in the least degree; though they were joyful enough when they were Damning and Sinking on Earth, yet they will be sorrowful enough, when their Damned Petition is granted, when they sink irrecoverably into Damnation itself, when instead of thinking themselves Companions for Gentlemen, they will find themselves companions for Devils) Damnation doubtless will destroy all joys whatsoever, 
Matth. 25.41.  and the curse that shall be on them will seclude all blessedness.— Nor shall they be in a middle state between Happiness and Misery after the Day of Judgement, for there is no such middle state thought of by any sober Christians, nor so much as dreamed of by the Papists themselves, (whatsoever properties Purgatory may have in it before the Day of Judgement, yet they hold it shall cease for ever after that Day, and nothing remain but Heaven and Hell, and Joy and Torment, to be the places and portions of reasonable Creatures.) And this conceit is abundantly confuted by what hath been said already; for Wrath and Damnation and the Curse are, or imply a proper state of Misery, not a middle state between Misery and Happiness.  
Wherefore the Consequence is clear as the Light: 
The Conseq. cleared.  for if the wicked shall always have a Being after the Day of Judgement, and yet never have a Being in Happiness; than it must needs follow, that they must have a Being always in Misery and Torment. And this, I think, is a plain Argument, and that which follows is no less plain, being taken from the nature of Divine Justice. It is thus, good Reader.  
Divine Justice requires that the Wicked that continue such, 
A second Argument taken from God's Justice. 1. Cleared.  should be punished for ever. Therefore they shall be punished for ever.  
The Consequence will not be denied. The Antecedent is proved thus. If the wicked are always worthy of Punishment for their Wickedness, than Justice requires that they should always have it; for it is the part of Justice to render what is deserved. But the wicked (supposing them to have a Being always after the Day of Judgement, as was proved just before) must needs be always worthy of Punishment. 
Rom. 6. ult.  The wages of sin being Death; even Eternal Death or Damnation, as appears by the Antithesis, and other places.  
Let any sober man judge whether the punishing of sin always, upon them that always deserve punishment, 
Gen. 18.25. Psal. 9.7, 8. 2 Tim 4.8, etc.  be not more agreeable to the nature of that God, who is a holy God and abhorring iniquity, who is the supreme Lawgiver and Sovereign Lord, and in a word, the Judge of the world, and the Righteous Judge, than the letting of it go unpunished: If a Judge on earth is not counted so just as he should be, when he appoints no punishment; or but a small punishment for a Fact that deserves a great punishment: How shall God's justice be cleared as he is the Governor of the World, if he should punish them but for a time, who are worthy to be punished for ever?  
That Vindictive justice is Essential to God, is the great Foundation-Doctrine, upon which the Champions of the common Faith have proceeded, 
Alting. in Cat.  q. 40. Arnoldus in Relig. Socin. cap. 1. de essentia Dei, Sect. 38, 39, 40. etc.  in opposing the Socinians (who I think are the most formidable party, of all Satan's Host of Heretics) see those in the Margin, and others mentioned by Dr. Owen in his Preface to his Defence of the Trinity, and especially that Learned Doctor himself in his Diatrib. de Justitiâ vindic. (cap. 15.) where he well defends the Arguments of the famous Lubbertus, against the Acute oppositions of Dr. Twisse, about this particular point.  
Object. 1 
2. Defended.  But this I foresee will not pass with some Readers unless it be defended against the objections that may most naturally be brought to the contrary.  
1. Say some, At this rate of Arguing it seems to follow that the Saints themselves should be punished everlastingly for their sins, for they also deserve such punishment, and they can do nothing to abate the evil of sin, or remove the evil desert of them.  
Answer. But for answer to such men, let it be considered that the case is far different between the Saints and the wicked, in this respect. God will deal with them in a way of wrath, they shall be brought forth to the day of wrath, and they are reserved to the Day of Judgement to be punished, 
2 Pet. 2.9.  for so the Apostle tells us of the unjust, and our Saviour hath told us that they shall be accountable for idle words, in Matth. 12. But he will deal with his Saints in a way of Mercy, and spare them according to the greatness of his Mercy, 
Mal. 3.17.  yea, he will spare them as a man spareth his Son that serveth him. And no wonder since he spared not his own Son for their sakes, in Rom. 8.32. And though his justice be most strict and infinite (as being His justice who is God the Judge of all and glorious in Holiness) yet it requires not a double satisfaction, but is (if I may so speak) fully contented with Christ's satisfaction and sufferings in their behalf, who bore their sins and had the Chastisement of their peace upon himself, 
1 Pet. 2.2.  Esay 53.  
But as for the ungodly (that live and die such) it is not so with them; they shall never be able to plead the satisfaction of Christ in their behalf: for he will disown them before the Holy Angels, and say unto them Depart from me. 
Matth. 7.23.  So that there is a valuable consideration, upon the account of which Divine Justice may dispense with the punishment of the Saints, even Christ's sufferings for them: but it is not so with the wicked and impenitent.  
Object. 2 But say others, God is as just, etc. now, and his justice as strict now as ever it will be, and since it doth not move him to punish the Wicked according to their deserts now, why may we not hope the same for hereafter?  
Answer 1 Because he hath told us he will condemn them hereafter, (however he spare them for the present) 2 Pet. 2.9. He knoweth how to reserve the unjust to the Day of Judgement to be punished. What if he let them alone in the day of his Patience, wherein he is minded to make known his long-suffering, yet he will not always be mocked as St. Paul intimates in the Epistle to the Galat. What if his Justice doth not move him to punish them now, how will it follow that it will not hereafter, when the Day of Wrath is come, and when the Righteous Judge shall come from Heaven, on purpose to render unto them according to their works, and to take vengeance on them that obey not his Gospel, in 2 Thess. 1.8, 9 And here a question is very needful to be resolved, viz. How it can be just with God to punish the sins of a short life-time with Everlasting punishment?  
Possibly sinful men (being blinded with sin and self-love) may not discern the Equity of that severe Dispensation; 
How it can be just to punish Temporal offences eternally.  but that will not prove it to be unequal. If God might do nothing but what they approve of, he should not be known to be a God indeed. And while he is such he may do whatsoever he pleaseth most justly, to any of his Creatures. His very Will is the Rule of Righteousness. And therefore to question whether it can be just with God to punish the Impenitent Enemies of his Laws everlastingly, when we have seen so plainly that it is his Will so to do, is the very firstborn of folly.  
Answer. 2 2. There is something that looketh like an everlasting punishment, which yet is not thought to be any injustice amongst men in this World; Princes do not count it unjust to put those men to death that transgress the fundamental Laws of their Land, as Murderers, and common Robbers, etc. And yet that is after a sort an Everlasting punishment, as taking them away for ever from all the privileges, honours and comforts of the Commonwealth, that they were capable of if they had lived longer. And for many offences, they are commonly adjudged to perpetual Banishment or Imprisonment. And what is an offence against a King and Country, in comparison of an offence against the God of Heaven? surely nothing unto it: nor would it be any offence indeed, or deserve any punishment if it were not an offence against God.  
Answer. 3 3. The desert of sin is not to be measured by the shortness of the time wherein it was committed: It is not counted so here on earth: A reproachful word to a Prince though it be spoken in less than a minute's time, yet deserves perpetual Imprisonment, as being spoken against that person who is of so great dignity, and to whom he owes the Honour of a true Subject. And if the Prince and he should live for ever, it were just that he should keep him in Prison for ever, till he acknowledge his fault, and humble himself unfeignedly for it, as the Wicked in Hell will not to any purpose: (They will not humble themselves for their sins, in any Religious way, no not then when they are tormented for them, as may be discovered ere long.) And if an offence against a man may deserve perpetual Imprisonment, how much more may an offence against God deserve perpetual Damnation? What are all the men in the world to him? Behold, saith the Prophet, All Nations before him are as nothing, 
Esay 40.17.  and vanity.  
Answer. 4 4. It is not contrary to justice (but an executing of just vengeance) for God to condemn the sinful Angels to everlasting Punishment, 2 Pet. 2.4. 
2 Pet. 2.4.  He spared not the Angels that sinned, but cast them down to Hell: when once they had sinned, God spared them not, his Justice took hold on them immediately and condemned them to Everlasting punishment, for their state is expressed by St. Judas v. 6. by Everlasting chains under darkness, and our Saviour tells us, that Everlasting fire is prepared for them: 
Matth. 25. v. 41.  And certainly, no man will question whether they shall be punished Everlastingly by that Everlasting fire, or not, unless he be bewitched by Mr. R's evil Spirit. And though it were severity and strict Justice so to deal with them, yet we know it was no injustice at all; for He is a Righteous God and without Iniquity. And though His ways are sometimes past finding out, 
Deutr 32.4. Psal. 9.7.  Rom. 11. yet still we must say, as those in the Revelation, Just and True are thy ways, O King of Saints. Assuredly he will not punish the Devils themselves one whit longer than their sins deserve.— And if the sins of Angels are justly punishable with Everlasting punishments, must we not acknowledge the same concerning sinful men and their sins?  
Is sin any better thing in Men than in Angels, or is God any fit to be despised and dishonoured by them than by the other? (Doubtless if it make the noblest Being's worthy of Everlasting shame, it must needs make their Inferiors so too.) To which let me add thus much, that he hath laid more engagements upon Men to obey him than he hath done upon the fallen Angels. He hath given Time, and Means, and Motives to Repent, and promiseth Mercy and Salvation in and through Christ, 
Esay 55.7.  in case they forsake their evil ways, and turn unto him, which he hath not done for the fallen Angels. And as for the Inferiority of Man's Nature to the Nature of Angels, That (I say) is so far from excusing or extenuating their fault, in sinning against him, as that it seems very plainly to aggravate the offence. If it be so horrible for Angels and Powerful Spirits to cross his Will and oppose his Laws, and Government, it seems to be much worse for Dust and ashes so to do. As 'tis a greater piece of Impudence for a mean person to contradict his Prince, than for Lords and Nobles so to do.  
Answer. 5 5. 'Tis not unknown, what Miseries sin brought upon the Lord Jesus, when he stood in the place of sinners: It made him sweat as it were drops of Blood, it made his Body subject to Buffet, Scourge, Wounds and Death, yea a shameful and accursed Death: 
Matth. 27. Luke 23. etc.  it made his name subject to reproaches and Accusations, and bitterest Scoffs and Taunts from the basest and wickedest men; It made his Soul to be full of Sorrow, though it were free from all spot of sin. It made him a man of Sorrows on Earth, who is the Matter of Heaven's Joy: It made him to be despised and rejected of men, and live a life of continual Persecutions, who is the object of the Angel's Worship, and at whose Birth they sang A Hymn of Praise. Thus we see what Miseries he bore, when he undertook for sinners, and bore their sins, 1 Pet. 2.24.  
And yet the sins that Christ became answerable for, were not any sins of the Impenitent (that live and die such,) for if he had made satisfaction for them, they should not be condemned for them, as we know they shall.  
Now if Christ suffered so much, when he undertook for them that in time should repent, (if they came to years) how great must that punishment be, which the Impenitent must bear when they must answer for themselves? That which (in the Penitent man) made Christ to suffer so great things for a time, being imputed to him (as the surety for the sinner) must needs (in the impenitent) deserve Everlasting Punishment. It is more for Christ to suffer for a time, than for sinful men to suffer for ever. He being 
* Rom. 9.5.  God as well as man; that which, by Imputation to Christ, made him liable to temporal vengeance and the curse of the Law, must needs make the sinner worthy of Eternal vengeance, being inherent in him, and acted by him, and attended with final impenitence, (as it is in them that perish.)  
Answer. 6 Sixthly, Sin being committed against a God of Infinite Majesty and Excellency (as a dishonour to his Name, and a violation of his Law) must needs deserve a kind of Infinite Punishment, [for Justice requires a kind of proportion between the fault and the punishment] Now because the wicked cannot bear a punishment that is infinite in weight and degree, (to compensate the wrong done to an Infinite Majesty) therefore they must bear a punishment that is Infinite in duration and continuance.  
Answer. 7 Seventhly, An Everlasting Punishment is suitable, if not to the Act of sin so properly, yet to the principle of sinning: There is such a corrupt disposition in wicked Men, that they would sin perpetually if they could: There is no ungodly course they have delighted themselves in, but they would do so still, if they might have their own choice. If a Liar, a malicious Miser, a Contemner of God's Ordinances should live ten thousand years, he would be as very a Liar, as covetous and malicious, etc. as ever he was. And the like may be said in other cases. The hearts of the children of men are fully set to do evil. 
Eccles. 8.11.  They would have sinned for ever, and why should not they suffer for ever? what more just than that those should never want for sorrow, that would never consent to forsake their sin? If a man were to live on Earth never so many thousands of years, and his Prince should know he would always be of a Rebellious disposition, he would think he had reason enough to keep him in prison all that time. And yet as was said before, there is no comparison between the Princes of this world, and the God that made it.  
The Wicked cease not offending when they are in Hell: They will be Blasphemers, 
Revel. 16.9.— 11.  when they cannot be Atheists, Drunkards and Cheaters, etc. and will hate God's people when they cannot hurt them. They will always be destitute of true Holiness, and be enemies to it (when they are in Hell) though they will be hindered from following the sins they like of. Hell will be as full of sin as of Torment, yea, and a great part of its Torment, will be by sin as well as for sin. Will it not fill the Hypocrites hollow heart with vexation to think with himself what a silly Dissembler he hath been, to remember what care he took to deceive others, and what pains he used to deceive himself, and how careless he was of that time which was given him to prepare for Eternity? Will it not torment the Drunkard, to think how he served the Devil till he could not stand on his Legs, how he valued a Barrel above Heaven, and the company of Sots, before communion with Christ in his ways, and so of the rest.  
In a word: when a reasonable creature comes to see that he hath been his own Ruin (by following the ways of his own heart) and hath lost at once the world and Heaven by his wilful wickedness, (when he was also warned of the danger time after time, and beseeched to turn that he might be saved) who knows whether this very Remembrance of his former follies, as the Means and Causes of his uncurable Miseries, will not be as great a Torment to him as hellfire itself? Doubtless we cannot here comprehend what a Hell sin itself will prove to the sinner, that lives and dies under the guilt thereof.— To conclude this Section, 'tis observable that the Jesuits themselves, (who of all the Men in the World, are least apt to think the worst of sin, since they have found out ways to make satisfaction for it themselves) yet I say these very Men do constantly own the Doctrine of the Everlasting Punishment of the wicked hereafter, as Bellarmin, Valentia, 
Vid. Baronii Disp. de peccato Mortali. part 2. sect. 3.  and the like Sophisters: And therefore (Reader) if thou canst see no Reason for it, but judgest it unjust, that they should be so punished, thou wilt show thyself more Blind, than these Sons of Darkness.  
And so much for the Proof of the Doctrine asserted.    

CHAP. II.  

SECT. I. A Taste of Mr. Richardson's Grapes in the beginning of his Garden, or the Sophistry and Impertinencies of the former Pages of his Pamphlet, discovered.  
HAving laid down some Proofs of the Doctrine asserted, and vindicated those Proofs from Mr. R. and his Fellow's Evasions and Exceptions; I shall now proceed, with God's permission and assistance, to examine his Book, and encounter the Enemies of this Truth, (whether great or small) that are to be found therein. And though we may call them Legion, for that they are many, yet I trust thou wilt find, Reader, in due season, that their united strength is far enough from being insuperable. My Author was wise enough to foresee, that all good Christians would not have a good Opinion of Him, or his Work, and therefore supposeth in his Epistle to the Reader, that (in this unthankful Age) those that are in the Dark themselves, might reject and undervalue the new Light he hath afforded them, and say of Him, as some did of Christ, [He hath a Devil, and is mad, why hear ye him.] And truly, if they shall say so of him, I shall not much reprove them for it. For in the entrance of his Book, he writes as though madness were in his heart, as 'tis expressed in Ecclesiastes; As though a Spirit of vanity and impertinency had guided his valiant Pen: For he gins with a discourse of Christ's Descent into Hell, and seems to please himself abundantly in setting his Betters at variance with each other, I mean by reckoning up the different Expositions of that Article amongst Protestant Divines: And what (I pray you) is that to the purpose he aims at? For what if Vrsinus and Mr. Perkins were not altogether of the same Opinion with Bucer, and others, as to the sense of that Article, yet 'tis sufficiently known, that they were far from thinking with Mr. R. that there is no Hell, nor no Everlasting Punishment for the Wicked hereafter.  
Or what if Hell (in that Article) do not signify the place of Torment for the Enemies of God, yet how will it follow that it doth not signify such a thing in those places, where mention is made of Hell-fire, and of destroying Body and Soul in Hell, and the like? To his Impertinency may be added his Impiety; for I find not any thing of that sentence in the place cited out of Dr. Fulk, (his Defence of the English Translation) which he allegeth for His, in the 5. Page of his Book.  
Afterwards he brings in the Opinions of some learned Men about the word Sheol, which is as much to the purpose, as the other. He tells us, that it sometimes signifies the Grave (and what thanks shall we give him for such a discovery) but yet, alas, he had not showed more of his Learning, in the two former Pages, than he hath showed of his folly in two Lines following, (in p. 11.) where he tells us, that Sheol cannot signify Hell, in their speech, that believe there is no Hell. As much as if he had said [The Devil is not conceived to be an Enemy to Mankind, by those that believe there is no Devil; (which hath been the Alehouse Doctrine of some Damners and Sinkers in our days) And then he adds, [The Greeks say plainly, that men's Souls shall vanish like smoke:] If they do, the more ignorant are they, and if English Men think so too, they would be so much the fit to hear and believe the Doctrine of his Book (which is no better than the other:) His Head hath as much of Atheism in it, which can (by the force of imagination) turn Hell into a Dream, and Everlasting Punishment into a  and Scarecrow, as he that fancies the Soul to be turned into smoke. But enough of this.—  
Let us see a little of his Sophistry, in his Cavil at Dr. Ames his speech (if it be his indeed. 
His Sophistry. ) Dr. Ames (saith Mr. R.) tells us, in his Marrow of Divinity, 
p. 4.  that the Scripture speaks nothing distinctly of the place of Hell, or the manner of Torture there.— Whereupon he thus replies upon the Doctor. [If so, than it speaks nothing of these things, for what the Scripture speaks, it speaks distinctly.—  
But while he thus makes game at Doctor Ames, he doth another mischief, viz. make himself ridiculous; for none but a Caviller would gather Mr. R.'s conclusion from it. His meaning (I dare say) was only this, that it speaks nothing distinctly concerning its situation; In what part of the World it is placed, how far distant from the Sun or Stars, or what compass it is of, or the like; But doth not mean that it speaks nothing of that place, which is commonly called by that Name, Scripture assures us, that there was a Garden in Eden, 
Gen. 2.8.  in which Man was placed, yet I might say without absurdity, That it speaks nothing distinctly of that place, for it tells us only that it was Eastward, (in the general) but saith not what part of the World it was in; how long, or how broad, or how near to the place where Jerusalem stood, or the like. So in p. 6. He gives us another chip of the same Block, 
Page 6  for he tells us, that the word [Hell] is not found in the Hebrew or Greek. And that the word Sheol, which is so translated, signifies properly, the Grave.—  
A very precious Revelation! and such as might be well accepted, if my Author, or any of his Judgement would but impart it (kindly) to those Noble spirited Gentlemen that are Inamorato's to a play, and frequent those Places where all things are common. For might they not go the more pleasantly thither, when they are assured, that if they die when they are at worst, they shall go to no worse a place than the Grave, and that there is no other, nor worse Hell than it; for that which precise Men have rendered by the word [Hell] doth properly signify the Grave. But yet let them not trust too much to this kind of Learning: for if they please to consider what I have to say unto it, they will find it is not worth one Glass of good Wine. 
Mr. R.'s invention to prove [no Hell] will prove as strongly that there is no Devil.  For if this were a proof that there is no Hell; viz. that the word so rendered signifies another thing sometimes; then I say, at the same rate of arguing, we might prove (as well and as wisely) that there is no Devil neither: for the word Devil is not found in the Greek Testament: (since an English word is not a Greek word) And that which is translated Devil in the 4th. of Matth. and other places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is known to signify an ill-conditioned Man, a Detractor, Railer, Accuser, and such like: This I say is the proper importance of the original word. And yet sober Christians will believe (in spite of all Mr. R.'s subtlety) that it signifies (in that Chapter) the same that we use to call by that name, even the great implacable adversary of Mankind, and cannot doubt of it, if they read the 10. and 11. Verses of that Chapter.  
And this is that which he hath offered us upon the word [Sheol.] He adds something like it upon the word Gehenna. But of that (with God's leave) in the next Section.   

CHAP. II. SECT. II. Mr. R. his Observations upon the word Hellfire, Damnation of Hell, etc. Of the Rich Man and Lazarus, in Luke 16. Of Tophet: Of the Worm that never dyeth, censured.  R.— Hellfire, in Matth. 5. and other places, signifies the Fire that was in the Valley of the Son of Hinnom: And the word [Gehenna] which is used for Hell, 
P. 12. and 14.  is borrowed from the Valley of Hinnom.— 
BUT by his leave the former is denied: Hellfire in the Gospel doth only allude to that Fire in the Valley of Hinnom, 
Jer. 7.31.  where (as the Prophet Jeremy showeth) the People most cruelly sacrificed their Children in the Fire, 
Of Hell.  to the Idol Moloch. And is it not very fit for the place of Torment for the Enemies of God to be expressed by this place of Wickedness and Torture? As the word which notes a mischievous Person, is fitly used to signify the Devil, as was noted before. And that the casting into Hell-fire cannot signify the casting into the Fire of Hinnom aforesaid, is manifest; because that Fire had been put out long ago, and the place turned to another use, by the good King Josiah, as we find in 2 King. 23.10.  

Gehenna, what.  And for the word Gehenna, we confess it is borrowed from the Valley of Hinnom, (that place of Torture aforesaid) and therefore is very fit to express the place appointed for the Punishment of the Wicked, etc. And that it only alludes to that place, 
Per Metaphoram, uti Piscator in Scholiis super Matth. 5.22. Matth. 10.28.  but doth not mean the place itself, is manifest by what was now said; neither was that a place for the Soul to suffer in, or for the Body after its Death, as the Hell which our Saviour speaks of most certainly is, Matth. 10. but rather fear him who is able to destroy Soul and Body in Hell: and that too after the Body is killed, Luke 12.5. that is, He can quicken the dead Body, and make it live in the Torments of Hell.  

Of the Rich Man and Lazarus, in Luke the 12.  Having pleased his Humour upon the word Gehenna, in the 16. and 17. Pages, (to as little profit to himself, or his Reader, as can well be desired) He proceeds in the following Pages, to darken the Light of the word [Everlasting] from thence to the 22 page of his Book, 
p. 16, 17. and 23.  which they that admire for good and sound, may conveniently Read the foregoing Chapter, where I have examined them severally: This, Reader, I thought fit to mention, that thou mayst not think I do wilfully pass over any thing in his Pamphlet that is not grossly impertinent. Then in the 23 page, he passeth his grave censure upon that Text in St. Luke cap. 16. concerning the Rich man and Lazarus, where he tells us that it is but a Parable.— And that I am confident, was no new discovery of his own, it was found out long before the world had any benefit by this Book of his. Then (having time and paper to spare) he undertakes to prove it by no less than Ten Reasons (as the Socinians of old urged 30 Arguments against Infant Baptism,) But as all theirs were deceitful arguments, so Nine of his Ten Reasons, are needless ones, for in such a case one may be sufficient. And when he hath gained what he contends for, [that it is a Parable,] yet he hath gained very little as to the cause he hath undertaken.  
For as the Learned Mr. Baxter saith very well— If that of the Rich man in Hell, and Lazarus, should be no more than a Parable, 
Saints Rest. part 2. cap. 10. Sect. 4.  yet it seems very unlikely, that Christ would teach them by such a Parable as seemed so evidently to intimate the Souls Happiness or Misery immediately after death, if there were no such thing— So say I in like manner, it were very strange that Christ should teach them by such a Parable, as seems so plainly to intimate a Hell or Torment for the Souls of the ungodly that die such (though they die Rich) if there were no such matter.  
The next place of Scripture he hath taken a view of is Esay 30.33. 
Of Tophet, Esay 30.33. p. 26. etc.  where he tells us we must understand by Tophet, only the Valley of Hinnom aforesaid. This he enlargeth upon, to little purpose, for several pages together, but that is the substance of his discourse, so far as it opposeth my Doctrine: (and where he doth not oppose the Truth, I can let him alone very contentedly) nor need I be large upon this point, we have enough for the upholding the Doctrine asserted, whether this Text will serve to that end or not: and that it need not be judged altogether impertinent to our purpose (notwithstanding that which he hath said) may be gathered in part from that which was said (but now) upon the word Gehenna, upon which he had played the same Critic. Mr. Calvin, and Vatablus (who could see as far as an ordinary man, into a Text of Scripture, whether they may compare with Mr. Richardson or not) They, I say, count it no absurdity to interpret it of Hell, for that place of Torture is as fit (by a common figure) to denote the place of Torment for the ungodly, 
Vid. Synops. Crit. in Esay 30  as Paradise, the place of Pleasure, was to signify the place appointed for the Saints happy Mansions.  

Of the Worm that never dyeth.  As Logicians say of an Absurdity, that one being granted a thousand will follow it: So Mr. R. being so vain as to discourse as he hath done upon other particulars, was not afraid to show himself so absurd, as to give a suitable gloss upon these words of our Saviour— where their Worm never dieth, telling us that this is in this present life; he means, only in this life, if he mean any thing to his purpose: And to make it good he citeth Mark 9.44. 
Mark 9.43, 44. p. 32.  (misprinted, Mark 6.) and Revelations 14.10, 11. wherein he hath showed himself very impartial, for he hath not spared himself and his Cause. There being hardly any Scriptures more apparently destructive of it than those: the latter I have mentioned before, the former I shall now insist on. The words are these. 
Mark 9.44. opened. p. 32. — to go into hell, into the fire that never shall be quenched, where (viz. in which Hell) their Worm (speaking of the wicked) never dyeth, this is only in this life saith Mr. R.— strange certainly! for our Lord tells us, 'tis in Hell. And I hope Mr. R. himself will not be so bold as to interpret Hell in this Text of the Grave. For there is no Worm in the Grave, but such as dyeth in a little time. And this is so remarkable that it is set down three times within six Verses, and therefore seems to note something more than a Punishment in this life only. If he take it to be meant properly, of a real and natural Worm, 'tis a sign he hath a Worm in his own Pate; if he take it figuratively, of the Worm of Conscience, or the furious Reflections thereof upon its own wilful wickedness, and its fierce Accusations, etc. (as 'tis commonly understood) than he may not deny it to be after this present life is ended. Those Accusations and Terrors of Conscience that Judas found in himself, a little before he hanged himself, were doubtless continued in his Soul after its separation from the body; and my Author cannot handsomely deny it, unless he have entertained the sottish Dream of the Socinians, That the Soul is asleep after the death of the Body. And thus I have spoken to all that is in any tolerable sense considerable in the former part of his Book to the 32 page of it.  
In that page he deals with another Text of Scripture, but seeing it is such as I would not urge to prove Everlasting Punishments by, and seeing his Discourse upon it is (in a great part) wild and extravagant, I shall not trouble myself or my Reader with it, but rather proceed to the 36 page, where he hath something fit to be examined, as of the Burning the Tares, in Matth. 13. of the word Cursed, etc. which will be the Subject (in part) of the next Paragraph.   

CHAP. II. SECT. III. Mr. R's Inventions upon the Parable of the Tares, 
Of the Tares in Matth. 13.  of the word Cursed, of Eternal Damnation, of the word Fire, and of the Corporeity of Hell-fire.  Mr. R.— The Burning of the Tares, 
p. 36.  (Matth. 13.) i. e. at the end of the World, v. 39 The Tares are the wicked, the Harvest is the end of the World; by which it appears, that the Wicked with the Earth shall be consumed by fire, v. 40.42. 2 Pet. 3.7. 
BUT what will not those men venture to say, that are resolved to maintain a bad Cause by the strength of their own ungodly wits? [The Wicked shall be consumed with the Earth itself, and by this it appears, saith he.] No such matter say I; this is false in itself, and therefore cannot appear to be true by that Text in St. Matth. That it is false in itself, I need name no more than that formerly insisted on, in 1 Cor. 15. the dead shall be raised incorruptible. 
1 Cor. 15.52.  Those of the Wicked that are now dead, shall be raised to life again at Judgement, yea, to a state of Incorruption and Immortality; 
Of Burning the Tares.  and that these places do not speak the contrary is evident to those that duly consider them. The former runs thus. (v. 40. etc.) As the Tares are gathered and burned in the Fire, so shall it be (with the wicked) in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom, them that do Iniquity, and (v. 42.) shall cast them into a Furnace of fire, etc. For my part I cannot conceive how he should make an Argument for it, from hence, unless it be from the comparison between them, as thus. The Tares are burned so as to remain no longer Tares. But so shall it be at the end of the world in respect of the wicked. And if he would reason so, there is little reason we should much regard it. They shall be burned (as the Tares) viz. as they shall, in some respects, i. e. certainly, irresistibly, as worthless things and the like. But it follows not that they shall burn in the same manner in every thing, as the Tares burn, or that the fire shall have the same effects upon them, which it hath upon the Tares, 'tis manifest it shall pain them and Torment them, make them weep and gnash their teeth for vexation, but surely it shall not make the Tares do so. 
Esay 42.  The Lord is as a man of War, saith the Prophet, shall I therefore apply Mr. R's Logic, to that saying, and infer (in spite of Religion and good sense) that the Lord is not in many places at once, because a man of War is not, or that the Lord is mortal, because a man of War is so? God forbidden. It is enough that he is like a man of War in other things, or terrible as a man of War, and as it were ready armed against his Enemies, etc.  

2 Pet. 3.7. not for Mr. R.  Nor will that of St. Peter make for him, for there 'tis only said, that the day of Judgement will be a day of perdition to ungodly men, And Perdition is no more than the word Destruction signifies, and if he tells us Destruction when spoken of the wicked is meant of the destroying their Natures, and consuming their Substance, as the fire doth Tares or Stubble, we may answer him sufficiently, from what hath been said in Chap. 1. Sect. 2. (towards the end) and in the Margin.  

Cap. 1. Sect. 3. upon 2 Thess. 1.9. Of the word Cursed. p. 38.  The word Cursed comes next to hand, upon which he gives us several notes [It is to be Barren, to be a Fugitive, and a Wanderer, etc.] and then he adds several Texts wherein it signifies, as he saith, so to be. But I pray Sir, is this all that it may be supposed to signify? if not, 'tis nothing to our purpose; if it be, then let it be made appear, that it signifies so (and no worse) when 'tis said, Depart from me ye cursed, etc. Matth. 25. He that concludeth it must signify [to be Barren] when spoken of wicked men, 
Matth. 21.  because it signifies so when spoken of Trees, will prove himself to be but a wooden Disputant.  
Of Eternal Damnation. p. 39  Mr. R.— p. 39 Eternal Damnation is in the Greek, Eternal Judgement, and a Judgement is a Sentence, etc. 
Whether he will render the original word, by Damned or Judged, I shall not much regard in the present case, for the judging of the wicked is apparently the Damning or condemning of them, Matth. 25.41. 
Heb. 6.2. opened.  We read in Hebrews the 6.2. of Eternal Judgement. What will my Author say to this? for he cannot well call it an Eternal Sentence: for 'tis plain, The sentence that Christ will pass is not to be called Eternal, for it will be passed in a little time, yea, in a moment in comparison; the Judgement therefore is called Eternal, rather in respect of the state that men shall be adjudged unto, whether of Joy or of Torment: and which will be the wicked man's portion, I need not now stand to discover.  
He proceeds to the word [Fire] and to inquire what manner of fire the Fire of Hell (if any such thing be) may be called by us, 
Of the word Fire, and Corporal fire, etc. p. 40.  whether Corporal, or not.  
For the first, He giveth us several senses of the Word, and tells us, it is sometimes used to signify God's Word, sometimes God himself, by a Figure, etc.  
Which Observations I have no cause at all to admire, since they are matters of small difficulty, and little cause to thank him for, since they are designed for a bad end. These therefore I pass over, 
Q. If Corporal fire, or not?  and shall consider rather the Learning which his next page is beautified with, viz. in answer to the question in the Margin.  
He contends for the Negative.  Mr. R. The Fire of Hell cannot be Corporal Fire, 
p. 41, etc.  for these Reasons following.— 
(And then He mentions no less than Eight, that thou may'st perceive that his Brain is not cursed, viz. not barren or unfruitful.) And though I am not bound to follow him in all his follies, yet some of those Reasons that seem strongest, I shall not think much to consider of.  
His first reason Mr. R.— One Reason is this, Because Corporal Fire consumes the Combustible matter cast into it. But the Fire of Hell (they say) consumes not the Persons cast into it, therefore it is not Corporal Fire.  
Answer. If the Fire of Hell be Corporal Fire, yet nothing proves that it must needs consume them that are cast into it. For it is not to be considered, what it might do in an ordinary and a natural way, but what the God of all Power will have it to do, and hath appointed it to do. The reason why that Fire that fell upon Sodom and Gomorrha did consume them, was not so much because it was Corporal Fire, as because God had appointed it to consume them. 
Matth. 25.41. & 46.  But how can my Author prove that the Fire of Hell is appointed to consume the wicked and impenitent? It is appointed rather to Torment and Punish them: and therefore in Matth. 25.41. They that shall be sent away with a Curse into Everlasting Fire, shall be so far from being consumed, that they shall be in Everlasting Punishment, Verse. the last. And in Matth. 13.42. 
Matth. 13.42.  'tis said, they shall be cast into a Furnace of Fire, (not where they shall be consumed to ashes, but) where there shall be weeping and gnashing of teeth: which cannot be when they are consumed, Mr. R. himself being Judge. And if the wicked should be cast into Hell-fire, only to be consumed by it; then I say, the case would be no worse with them, in respect of the Fire of Hell, than the case of Malefactors, in respect of the Faggot-fire, here on Earth; yea no worse than the case of faithful Martyrs of Christ, for they were consumed by Fire, (as to their Bodies.) And he that can think it will be no worse with the Enemies of God in the World to come, than it was with his Servants in this World, must stoutly deny the faith, and strongly oppose his own wits also.  
His 2d. reason. 2d. Reason. Mr. R.— Corporal Fire may be quenched, but Hell-fire, they say, cannot.  
But is it we that say so, or is it not our Lord that saith so? yea three times in a few Verses.— Mark 9.44. Where the Fire is not quenched, i. e. not at all, or never. As when 'tis said, He that believeth not the Son, (but lives and dies in unbelief) shall not see life, or happiness, not at all that is. And if it be Corporal Fire, God is able to continue it for ever, as well as for a Time. And let Mr. R. prove that he will not continue Corporal Fire in Hell, if he can.  
3d. reason. 3. Things seen are Temporal only, saith Paul; Hell-fire therefore, if Corporal, is not Eternal, for Corporal fire is seen.  
But the Apostle doth not mean, that nothing visible is Eternal, for the Body of Christ is a visible Body, yet Eternal.  
2. Hell-fire, though it were Corporal, is not actually seen by Mortal Eyes in this Life, and therefore is not proved to be Temporal by that Text. But possibly some may say, What is your Judgement in the case?  
If it were worth while to tell thee, it is thus.  

The Author's Opinion of Hell-fire.  That the Fire of Hell is partly Figurative, and partly Real, and Corporal; or that in some Scriptures it is to be taken in the former sense, in the latter in others.  

1. Partly Figurative.  For Example. When it is said that the Everlasting Fire is prepared for the Devil and his Angels, in Matth. 25. I am apt to think that the word Fire doth not there signify any Corporal Fire, or Fire properly so called; because I believe Spirits not to be any suitable objects for real Fire to work upon; much less can I think that Corporal Fire can be the chiefest means of their Punishment, as this Everlasting Fire is intimated to be, since there is no mention made of any worse thing prepared for them. This Fire therefore I would rather understand of the fire of God's vengeance, and the immediate impressions of his wrath: And so 'tis no absurdity to express the wrath of God by fire; for its terrible and piercing Nature may fitly represent it to us in some measure, which cannot be conceived by us to the full, for who knows the power of his Anger, saith the Psalmist: yea, and God himself also, 
Heb. 12. v. last.  as he is a Revenger upon his Enemies, is called a consuming Fire, in Hebr. 12. This my Author hath took notice of, p. 44.— Others say, 
p. 44.  That the Fire of Hell is Metaphorical, so St. Augustine, and some Modern Preachers.— And I think their judgement concerning it was as much worth as His. And though he is angry with them for it, yet he had more wit in his anger, than to undertake to disprove them in that particular. I shall not need therefore to say any thing more for it, unless he had been pleased to say something against it.  
Yet I am not of their mind, who make it wholly and only figurative. I see no reason at all to the contrary, 
2. Partly Real. or Corporal.  but that we may suppose the Fire that shall torment the Bodies of the wicked to be real and corporal fire, as ours is, I mean as real, though perhaps not of the same kind. And this Opinion a Man may easily be led unto, by reading those Scriptures which so often and so plainly call it fire; a Lake of Fire, 
Matth. 13.42. Mark 9.44. &c  Fire and Brimstone, a Furnace of Fire, Unquenchable Fire, and such like, which seem to intimate real fire. And that real fire may be sufficient to punish the Bodies of the wicked by, (in case the terrible God shall be pleased to use it for that end) cannot be doubted.  
And if it should be but figurative fire, it would be no comfort to the wicked that shall be in it; for those things in Scripture, that are figuratively set forth, by real and corporal things, (to help our weak apprehensions) are such as do exceed those things, in their respective natures, whether for terror, or for comfort. God, who is called a shield, is a greater security to his Servants than a Shield: And as he is called a consuming fire, so he is more terrible to his Enemies than Fire, (in the day that he shall deal with them.) So that if Hell-fire be not fire indeed, but something else figuratively expressed by it, 'tis certainly something worse than fire.   

CHAP. II. SECT. IV. Mr. Richardson's pleasant Game, or the sport he makes with the Learned, upon the account of the various Opinions (among them) where Hell is.  
Of the Place of Hell.  Mr. R.— They generally hold it is in the lower parts of the Earth: But where these parts are, no Man on Earth can tell, saith Mr. Perkins upon the Creed. 
AND what if Mr. Perkins say thus? I suppose he did not say so to offend Mr. R. and if he will be offended without cause, 
p. 45, 46.  he must be pleased again, or be offended still. He cannot tell me exactly and particularly the place where Paradise was situate, nor in what part of Paradise the Tree grew, which bore the forbidden fruit; yet I hope he will not question whether there were such a Place, or such a Tree in the World: And why should we doubt whether Hell be a real place, because we cannot tell where it is? As God hath revealed the one, so he hath not revealed the other. And where ever it is, 'tis a Hell indeed. I know not the particular place which was blessed with my Author's presence, when he studied for this precious Book: Yet I doubt not but He was then in some place or other, (and I believe he studied for it also, for I cannot think that he wrote it by Divine Inspiration.) Behold what follows.  Mr. R.— Bishop Bilson, Mr. Whately, and others say, Hell is below; But how many Miles it may be to it, they cannot tell us. 
But why should Mr. R. make such sport with them for giving him so little cause? 
Prov. 15.24.  When they said Hell is below, they followed a wiser Man than Himself, who calls it Hell beneath in his Book of Proverbs. And it can be no disparagement to them that they knew not how many Miles it is to it, no more than it is to himself, that he knows not how many Miles it is to the third Heaven.  
In the next Page (having recreated himself with two or three more Writers) he comes to propose a question, 
47.  which he hopes will puzzle us to answer (and defend his cause, if unanswered.)  Mr. R.— We find in Scripture that the Earth shall be consumed by Fire, 1 Pet. 3.10, 11. and then where shall Hell be? 
I answer. 1. It is questioned by some, whether the Earth shall be consumed, as to its substance, or no. The learned Wendeline, and others are for the Negative. But I know not any of their Arguments that seem so clear, as those for the Affirmative, alleged by Dr. Prideaux, 
Fascic controv. de Novissimis. 9.7.  and Dr. Hackwell in his Apology of the Power and Providence of God. Wherefore we will take it for granted, that the Earth shall be consumed, (as my Author supposeth:) And what of that? Must Hell be consumed, if the Earth be? surely not.  
But if it be below, (in, or under the Earth) What shall become of it, after the Earth is destroyed? What place can be for it, when its place is burnt up?— Alas vain Man! wilt thou make difficulties to the Almighty? What! Is he the God of all Power, and the God to whom vengeance belongeth, 
Psal. 94.1.  (or the God of Revenges) and yet shall he want a place wherein to execute his vengeance upon the Enemies of his Laws? O how silly is such a surmisal! If the whole Earth were destroyed, a word of his Mouth could make all that space wherein it stood, a sufficient Hell for his Enemies. But what need he, or any others be curious to inquire where Hell is? for since it is a place of Punishment, the situation of it cannot make it more comfortable, (let it be our chief care to escape it, and turn unfeignedly to God and his Service, and then where'er it is, it shall be far enough from us.)  
In the latter part of the same Page, 
p. 47.  He hath something of an Objection, from Revelation 20.14. verse, where he tells us, That Hell cannot be the Lake of Fire, because it was cast into the Lake.— I confess there is some strength in this, and shall easily grant him, that Hell in that place doth not signify the Lake of Fire, (though it doth elsewhere.)  
And for the sense of it, either Death and Hell may be said figuratively to be cast into the Lake, because they are conquered and triumphed over by Christ, and as it were condemned: (and so may by a figure, be spoken of, as of Persons condemned, in that respect) or else Hell may be taken (by a common figure) for the Devil and his Angels: 
Matth. 16.18.  As when it is said, in Matth. 16. That the Gates of Hell shall not prevail against his Church: That is, the power and policies of all the Devils shall not be able to ruin it. 
Vide Piscatorem in loc.  (The gates being as places of strength to a City, so the places also where the chief Council was held.)  

48. etc.  In the 48, 49, 50. pages, His Pen dropped so much Vanity as that I shall not think it worth while to trouble mine with it. But afterwards he speaks thus, 
p. 51.  Mr. R.— Others say plainly, they cannot tell where Hell is (as some had held it was in one place, some in another.)  
Thus being full of Mirth at their different Opinions, he expresseth himself very freely in these following words R.— As it is reported of Father Cotton the Jesuit, 
p. 52.  that he could not find out a plain place of Scripture to prove Purgatory by, and therefore asked the Devil for one: So they are at as great a loss to prove their Hell of Torments by a plain Text.  
O admirable man! Well might he be a Ringleader among the Anabaptists, and his name be an honour to their Printed Confession, whose wit was so far from being cursed or unfruitful, as that it brought forth (with ease) such a blessed comparison as this. But first he might have left out his story of the Jesuits enquiring of the Devil, etc. For he dares not say our Ministers inquire of the Devil for a Text to prove Hell by. Nor (secondly) have they any need to inquire of him for that purpose. The Scripture is plain enough in the case. Matth. 10.28. 
Matth. 10.28.  (to name no more at present) is very full for it. Fear not them that can kill the body, but rather fear him who can destroy Body and Soul in Hell. Mr. R. shall be a Prophet if this do not prove a Hell of Torment.  
For to destroy in this place doth not signify to turn into nothing, or destroy their Being 
* See Cap. 1. Sect. 3. , for the Soul shall remain for ever, as all but Atheists confess, besides what was noted upon the word [Destroy] in the place before cited in the Margin. To Destroy therefore in that place, is to punish. And to punish in Hell is manifestly spoken as an aggravation of that Punishment (or destruction) Hell cannot mean the Grave in that place. For the Soul is not destroyed (in any sense) in the Grave; what then can it mean but a place of Torment so called (the Valley of Hinnom is no receptacle for Souls) and therefore Gehenna, or Hell in that Text doth not mean that very place, but only, as was said, alludes to it.  

p. 53.  In the next page, he gives us a proof of his confidence, and concludes with such passages as Crown the work (and are the Cream of the whole Jest.)  R. Line 8— See ye not the great uncertainty they are at? 
His Rhetorical Query.  Do ye not see by their Reeling, Staggering, and Stumbling, that they are so drunk that they can find no ground to stand upon, etc. 
Than which a sober man can hardly speak any thing that savours of more profaneness, pride and sottishness. And if we weigh the speech aright we shall find defective in its Naturals as well as its Morals (in point of Truth as well as Goodness.) For 'tis more true to say, that Orthodox Divines are at a certainty in the case, than that they are at an uncertainty: For they are certain in the matter, though uncertain in one of the smallest circumstances: They are perfectly agreed that Hell is no Fancy, though they differ about the place where it is fixed, (and they may differ still without any danger to the Souls of men, unless they are so unreasonable as to conclude that That is in no place, whose place is not certainly known.)  
And Secondly, They cannot rightly be said to Reel and Stagger, that differ from each others in such small matters. Such differences are no signs of Drunkenness: yet if my Author will call it so, so let him do. And if he had but given them a more particular name, and said [the Black coats, or the Covetous Priests] instead of, [They, and These men] and then talked of their Reeling, Staggering and Stumbling, the Quakers might have called him an upright man, and almost have sworn (by the Light within them) that he was come out of the Darkness and the Witchcraft, and spoke very honestly as the Spirit moved him.— Soon after he applies that Text in Esay 44. 
p. 54.  He frustrates the tokens of Liars, and maketh Diviners mad, etc. (And if we were uncertain whether there be a Hell or not, yet we may be very certain, that there is a Devil, when they that are pretenders to Religion, are so shameless and profane, as to abuse the Scriptures in this manner.)   

CHAP. II. SECT. V Mr. Richardson's Combat with Mr. Ed. Leigh, and his Triumph over him. p. 54, etc. to 74.  
THE said Mr. Ed. Leigh I can say little of, any farther than his Works discover him, and thereby I think he hath showed himself a man of considerable Learning, Parts and Painfulness. For he hath wrote more than a little, and the least Book he ever wrote is much better (as well as bigger) than this I am opposing of. And doubtless if he had not been a man of some note Mr. R. would have thought it somewhat below him, to give him such a large consideration as he hath done. I shall now undertake his vindication, and endeavour to make good several of his Arguments for the present point, against Mr. R. his Exceptions and Answers. 
p. 54, 55.   
Mr. Leigh— The Consciences of men are many times afraid of a Punishment after this life. Therefore there is such a Punishment to be feared.  

p. 55.  Mr. R. Replies— p. 55. That's no proof of it, for men's Consciences are as they are instructed, according to the Proverb, Such as the Doctor, such the Scholar. And hence it is that the Conscience of a Papist tells him 'tis a sin to eat meat on Friday. Yet that's not proof of its being so.  

Conscience a proof of a Punishment after this Life.  I answer as follows. The Comparison he useth about the Papists Conscience will not argue any thing, but only illustrate that which he spoke before; the instance of which, if I mistake not, is thus: That men's Consciences tell them there is a Punishment for the wicked after this life, merely because they are so instructed (viz. by those unskilful Preachers whom they had the unhappiness to hear) so that the only reason why they fear such a Punishment, is because of the Instructions they have had about it. 
The 1. Evidence.  Now this I deny. It is not merely from the Instructions of others, that men apprehend and fear a Punishment after Death. For the Heathens of old, who were far from being instructed by our Preachers, had strange and powerful thoughts of a Punishment for bad men after death, Witness their Expressions about Sisyphus, Tantalus, Rhadamanthus, and the Stygian Lake, several passages in Virgil's Æneids, etc.  
And how many might we hear of that in the days of their health and strength were as confident as could be, and feared no sin that they liked of, that were also grossly ignorant, and cared for no Instructions unless it were how to get money, and enrich their Land, etc. that yet have been in great fear when a dangerous sickness seized upon them, O they shall die, they shall die, and what shall become of them then— And how should they have such Impressions upon their Spirits, if they had not a sense of this Truth, as ignorant as they are. 
The 2. Evidence. — And what if the Instructions they had about it be a means of the Terror upon their Consciences, this rather confirms the point than confutes it: for sometimes the thoughts of an Everlasting state of Punishment hereafter, is so powerful upon them, and so terrible to them that they can neither eat nor drink, nor sleep, nor take any comfort in wealth and friends, in Wine or Music, or any of those things they naturally most delight in: Yea, fills their mouths with horrid cries and groans, and hath put them into such violent shake, as hath shaken the Beds, yea, the Chambers they lay in. Read the memorable History of Francis Spira, and others, and you will see what Agonies and Terrors, the Apprehension of Everlasting miseries hath caused in them.  
Now hence I would offer Mr. R. this Dilemma to deal with— Either these unspeakable Terrors were natural works of Conscience, 
The Author's Argument.  (as awakened by its God and Judge) or else they were occasioned by the Instructions they formerly had about this matter.—  
If he say the former, than he doth as good as grant what I contend for, for that's the only reason of his denial of the proof, because Conscience doth not act so, of itself, but by virtue of some former teachings. And whether he grant it or no, it must needs be a proof of it, for the natural workings of Conscience are from God, and therefore suppose the certainty of their objects in their respective kinds. As because it is natural to the Conscience to urge a man to pay what he owes (while he is able) thence it follows avoidable, that it is a real duty so to do.  
If he say the latter [that these extremest terrors are occasioned by those Instructions about a future Everlasting punishment] then he is cast also. For what (can he think) makes those Instructions so powerful upon him? they have not naturally such effects, for many hear them often and regard them not. And if it be from a supernatural power, it must be God's work or the Devils: not the Devils, for he would rather make men forget and slight such Instructions, lest they should be frighted out of his slavery. If from God, it must needs follow that there is such a state, for God would not deceive them.  

Mr. Leigh his second Argument vindicated.  Mr. Leigh adds— The Heathen believed a Punishment for bad men, after this Life. Therefore there is such a Punishment— Mr. R. Answers in these words. [1. Why did you not say and prove that they held they should be in Torments without end? The Heathens do not believe any such Punishment after this Life, 
p. 56-59.  for they deny the Resurrection of the Body.] And then he goes on after his own way from the 56 to 59 page, telling us a story of Pythagoras the Philosopher (for so he calls him, as though there had been a Pythagoras the Divine, from whom to be distinguished) and also of Plato and his Sacrifice, etc. which are not fit for my paper to be filled with; and therefore I leave them, 
p. 58.  as more proper for his own Pamphlet, and for the Book that he so gravely mentioneth, I mean Mr. Jesse his Almanac. (And if Mr. Richardson had spent that time in making Almanacs, which he spent in composing this precious piece, it might have been more for his comfort, or at least, less for his sorrow, when he comes to die.)  
But to come to the point; [why did not Mr. Leigh say and prove that the Heathens believed a Punishment for bad men, never to end?] Since I have undertaken this Task, I must suppose myself obliged to make Mr. R. some Answer in the case, and it is thus in short.  
It was (in all probability) because he thought there was no need of saying it or proving it: nevertheless if it may be any Satisfaction to Mr. R. or his Proselytes, I shall be content to say it and prove it too. The former is in effect done already: the latter I shall now endeavour to do, by citing some passages out of some of their writings. If he please to read Seneca the Tragedian, 
In Amphitryone.  he shall find something to that purpose.  Sanguine Humano abstine, etc. 
Then he adds— 

The Testimony of Heathens. Seneca. — Certus inclusos tenet  
Locus nocentes: utque fert fama, Impios  
Supplicia vinculis saeva perpetuis domant.  Where he may fitly note that expression [ut fert fama] which speaks it to have been the common apprehension of men in those days, how strange soever he is pleased to make of it.  
Ovid also, in some of his Books (if I mistake not in his Book de Ponto) hath these two remarkable Verses, 
Nec mortis poenas mors altera finiet hujus: 
Ovid. de Ponto.   
Horaque erit tantis ultima nulla malis.  i e. 
This Death all times doth far transcend:  
Its pains shall never know an end.   
And we may find (upon trial) that he was as much mistaken, in saying that the Heathens deny the Resurrection of the Body: 
Heathens Testimony of the Resurrection.  for if he mean it universally, I can affirm the contrary; for some of them did speak of it not obscurely, (speaking of the Souls of men.)  
— Mille peractis  
Oblitae ditem redeunt in corpora lustris. 
Syllius Italicus.   
And the other Seneca hath somewhere a speech very plain for it, 
Lucius An. Seneca.  — Veniet iterum qui nos in lucem reponet dies. In English thus, 
— Another Day shall bring to light,  
Those whom pale Death drew out of sight.   
2. He Answers, p. 59— what if the Heathens do hold as you say, 
p. 59 His second Answer examined.  must we believe in Religion as the Heathens do?  
Yes certainly, in those things that they believe aright.  
They rightly believed that they must be just in their deal, and true in their speeches, and we must believe so too though we are Christians, (yea, because we are Christians.) And now it would be an easy matter to make a good Argument of the Heathens Judgement and Testimony aforesaid. For whence was it that they did judge there shall be an Everlasting Punishment hereafter for evil doers? Surely not from Satan's suggestions, for the Reason afore given in the former Argument, (it were contrary to his design to persuade them of any such thing,) nor from mere weakness and silliness; for they were the soberest, wisest and Learnedest among them, that were of this Judgement. And if it were from God, and his Convictions upon their Consciences (whether in a Natural or Supernatural way) it must needs follow that it is a Truth, as 'tis plain in itself.  Mr. L's Reason also proves the same, 
Mr. Leigh his third Argument from God's justice, vindicated.  for it assures us that God is just; many abominable sinners enjoy more prosperity in this world than they that live uprightly, etc. 

Cap. 1. Sect. 3. Argument 2.  The proof of the point from the justice of God hath been given before, and vindicated (I hope) sufficiently, and let men cavil as long as they please, Sober men will easily perceive that the justice of God, as he is the supreme Lawgiver, and Governor of the world, can never be sufficiently cleared as to his deal with wicked men, that have lived prosperously all their days, if there be no punishment for them hereafter, that is greater and longer than any Miseries his Saints have endured in this world. Nevertheless, Mr. Richardsons' Answer shall be considered. The substance of it is in the following words, 
p. 60, 61.  Mr. R.— I see you are more bold to affirm than able to prove; what, doth reason deny the Punishment to be just, unless it be for ever? The Scripture you allege (viz. Psal. 73.17.) saith, they have an end, and you say they shall have no end; Again, your Reason is against the will of God, who is pleased to save of the worst of sinners, Luke 7.47. 1 Tim. 1.19. If some wicked men enjoy more prosperity than others, must they therefore be punished without end? if that you say were true, what cause would there be to rejoice in the day of prosperity, Eccles. 7.  
The Reply. This Answer is large enough, but whether it be good enough, is now to be enquired. For the first part, the charge of Boldness upon that learned person (if he had been guilty of overmuch) might be brought against him more honestly by (almost) any man, than my Author; for who ever was so bold as he, to write so much in defence of that Opinion which hath always been abhorred by Orthodox Divines? To his first question, 
Reply to the first part of his Answer. Of God's Justice.  I return this Answer, that though the Temporal Punishments upon the Impenitent be just Punishments, yet Divine Justice will not be satisfied by their Temporal Punishment, since his Wisdom thinks it fit to continue their being Everlastingly, and to raise them to an incorruptible state, and since he hath resolved not to pardon the Impenitent (for if they should enjoy that Blessing, they should not be sent away with a Curse, Matth. 25.41.) I say these things considered, His justice will engage him to Punish them for ever, for they will be ever worthy of Punishment, their Iniquity will always deserve such wages, and it is the part of justice to pay it to them (supposing no compensation to be pleadable by them, as none shall be) The other particulars of his Answer (herein) will receive very easy and quick dispatch. For his urging of Psal. 73.17. to prove that the wicked shall have an end, 
His Sophistry.  and therefore not suffer endless Punishment; I say therein he proves himself a profound Sophister, or rather, a most ridiculous one: for the Text runs thus, Then I went into the Sanctuary of God, 
Psal. 73.27. Opened.  and so I understood the end of these men. (Speaking of the wicked that prospered in the world.) Their end in this place no man (I verily believe) did ever interpret, as he, of their coming to an end (as we call it) or of the ending of their Being's, as the Birds, and Beasts, and Plants shall have an end: and I shall not now trouble myself to confute so wild a conceit, since I have said enough to it upon the word Destruction, in the third Section of the first Chapter.  
By their End therefore I understand rather their Lot and Reward, their final Portion and last Estate, viz. that it will be Miserable, as on the contrary, the good man's End is Comfortable. Behold the upright, for the [End] of that man is Peace. That is, his portion at last is Peace, his last Estate is full of Peace and blessed Satisfaction in his God, whatever his former state in this present world hath been.  
His Assertion following deserves as little to be said to it, namely, [That God is pleased to save of the worst of sinners] for if he mean it of sinners against the Law, I confess it is true, God is pleased to save some of those that have been the grossest Transgressor's of the Moral Law, as Idolaters, Adulterers and the like. 
The worst of sinners have been saved in what sense a Truth.  But if he mean it of the worst sinners against the Gospel, as those that live and die in impenitency and unbelief, and finally refuse to give up themselves to Christ as Saviour and Lord, than I say, I deny it, and let him prove it if he can (And he might easily know that 'tis these that we affirm to be the objects of Everlasting Vengeance, and not the grossest Transgressor's of the Moral Law that turn unfeignedly from their Transgressions, and believe in Christ, etc.) Nor do we say (as he would seem to intimate) that those wicked ones that prospered more than others, shall be punished Everlastingly for their prosperity, but for their wickedness, and their impenitency in it. And if he think it is unjust that they should suffer for ever upon that account, he had best Answer what I have said upon that Point in the latter pages of the first Chap. Sect. 3. And as for Eccles. 7.14. which he would fain get on his side, it maketh nothing at all for him; for the person Solomon bids, rejoice in the day of Prosperity, must needs be supposed to be a godly man; for as for the wicked (whether he prosper or not) the Lord hath said, We unto him, Esay 3.11.  

Mr. Leigh's 4th. Argument from the wicked Man's will to sin.— Vindicated. p. 62.  Mr. L.— It is but just that they should suffer for ever, who if they had lived, would have sinned for ever.  
Mr. R.— [If it be just that we should suffer for ever, 'tis just that our Surety should suffer for ever. (speaking of Christ.)  
B. This answer is short enough, but not so sweet, and Dunghill-like, the more we stir it, the more it will stink.—  
But before I come to meddle with it, observe good Reader, that it is in effect no Answer at all, for it concerns not that which Mr. L. had said; it neither grants it, nor denies it, nor hath any more suitableness to it, than the Sails of a Windmill have to a Ship. Alas for Mr. R. what a case was he in! though he were inspired with a spirit of contradiction, yet he could not tell what to say against it: To grant it, had been in a great measure to overthrow his design; to deny it had been to disparage his own wits: for his own Conscience could tell him, that if he were a King himself, (as God forbidden he should) he would count it just to keep them always in Prison, who would always oppose him, if they were at liberty.—  
But because I cannot Reply to his Answer, I must say something to that which he hath offered instead of an Answer.  

p. 62.  If it be just that we should suffer for ever, it is just Christ our Surety should have suffered for ever.] This assertion of my Author is very little for his credit, for it seems to speak him a mere Socinian, one that doth not believe the Deity of Christ. Had he believed him to be God, he could not easily have run into such an Error. I answer, in a word, That it will not follow that Christ should suffer Eternally, if we deserved to suffer eternally. The Reason is, because he was a Person of Infinite Dignity, (very God; as well as Man) and being such, those sufferings which he underwent as a Surety of his People, had the nature of Merit in them, 
Cap. 8. De Morte Christi in censura Resp. ad quaest. 16. Sect. 3, 4, etc.  and for the Merit of his obedience therein, God his Father hath highly exalted him, Philip. 2.7, 8. The Learned Reader may consult the most Learned Nichol. Arnolus, in his Anticatechesis Racoviana.  
The 63. and 64. Pages of his Book contain nothing of much moment. His chiefest subtlety therein, is in perverting that phrase in the Prophet [cast them out of my sight] which notes his displeasedness with them, not his annihilating of them, as he would have it.  
Mr. Leigh (saith he) tells us, 
p. 65.  that the wicked will accuse and curse each other in Hell, but how knows he that, saith he, in answer to it.— For my part I do not question but it might be proved very easily, and perhaps I may do it (if I think of it) in the Applicatory part of my Discourse. Mr. Leigh adds, It is the concurrent Judgement of Divines, etc. To which Mr. R. replies, We are well satisfied that they are not Infallible. But he knew, that that was a very probable Argument of the truth of it, though not a demonstrative: And his Scriptures being answered which he urgeth against it: Their concurrent Judgement, is far more to be regarded than his single testimony against it.— The following Lines have nothing of Argument, but of profaneness and scornfulness, which I shall not trouble myself to answer to, but leave them to him to answer for.— The 69, 70, 71. 
69, etc.  Pages do contain much impertinency, and some passages about the Point, which might lawfully be censured, but they are so trivial that I pass them.  
In the next Page he cavils at Mr. R. Bolton, that excellent Christian, 
p. 72.  and eminent Divine. Mr. R.— Mr. Bolton saith, thou must live in endless woe, which thou mightest have escaped, (speaking to the impenitent sinner) which overthrows the Doctrine of Election.— I deny it. Doubtless such a Master-builder would not speak that which should overthrow (by any just consequence) that Doctrine of Election which Scriptures, and the Reformed Churches teach. And if Mr. R. or his Brethren have any thing to say against it, 
The Rock unmoveable.  they may answer what I have written upon that Subject, against Mr. Charles Phelps his Book on that Point.  
And for the speech itself, he meant it doubtless conditionally, and so 'tis true of the worst in Hell: He might have escaped, if he would have turned in time, etc.— p. 73, 74. 
74.  He hath somewhat more of perverseness, (in several expressions) but I shall not stay upon those Minutissima, having greater matters to insist on, and hasten to consider his more valiant undertaking, viz. to Remove the Pillars of Hell-torments; which is his next work, and way to make his Name famous.]    

CHAP. III.  

SECT. I. Mr. R. His Attempt to shake and remove the Seven Pillars of Hell-Torments (as he is pleased to call them in the 75. Page.)  
I Have formerly discovered such Pillars of my Doctrine, as he will never be able to shake (to any purpose) whiles the World stands, where also the main Pillars of his Sophistical exceptions and answers have been fully removed. See Chapter the 1. Sect. 2d.  
Nevertheless, because he takes himself to be a strong Man, I will try his strength, and endeavour to discover how far he hath prevailed towards the shaking of those Pillars, which he hath undertaken to shake and remove.— 
p. 77.  Mr. R.— The Greek Fathers were the first Pillars of Hell-Torments: and it came to pass through their ignorance in the Hebrew Tongue, etc.  
Answer 1 But we have found some ancienter Pillars of them than they, viz. The Texts of Scripture, in Matth. 25. and elsewhere, (in the Chapter now cited.)  
Answer 2 2. I deny them to be Pillars of them, for Christians do not believe an Everlasting Punishment for the wicked, because the Fathers believed so, but because the Scriptures tell us so.  
Answer 3 3. We are not bound to believe them so grossly ignorant in the Hebrew Tongue, as my Author makes for. I know not but the Greek Fathers (some at least) might have as good skill in it, as such a bold English Man, as Mr. Richardson; or if they were never so unskilled in the Hebrew, they were very well seen in the Greek, (which the New Testament was written in, and which contains the clearest proofs of the Point.) Doubtless they knew how fully the Texts in the New Testament did prove it, and were very well able to understand that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] did signify, 
Matth. 25. ult.  into punishment without end, though my Author would not know it.  Mr. R.— The second Pillar of Hell-torments were the Writers of the Original Copies of the Bible: But their defect hath put us to a great loss; The Original Copy that the Apostles wrote is not now to be found. And 'tis not enough that we have Books in Hebrew and Greek, unless we were certain that these Copies (as they call them) do agree word for word, with those Copies that were wrote by the Prophets and Apostles.— 
This, if I am not much mistaken, is bad enough; But the Apostle hath told us, that evil men and seducers will wax worse and worse, 
2 Tim. 3.13.  deceiving and being deceived. Behold therefore that which follows, and read it deliberately, (if thou canst read it without horror) p. 76. line 13. 
p. 76.   R.— Many boast of God's preserving the Hebrew and Greek Bible, etc. 
Mr. R.'s Horrid Speech.  But as he was pleased to deliver up Christ and his People, so hath he delivered the Scriptures also into the hands of Sinners to be used at their pleasure.— 
— Oh Mr. R. which way are you tending, whither do you mean your Pen shall run? What can you think of these black words, 
Examined.  or what spirit (can you suppose) did inspire you with them? You seem to have a design to shake the foundations of all Piety and Religion, as well as the Pillars of Hell-Torments; for that end I confess your speech is very proper: for if the Scripture be corrupted, as to the main (in its perfection and purity) as your words seem to suggest, then farewell to our Religion; our Faith (to use your own smooth phrase) must needs reel and stagger, and stumble, as having no ground to stand upon.  
You professed to write your Book for the glory of God, (in your Title page) and I beseech you, let it be considered whether it tends to God's glory, to bring the Authority of his Word into question; And as you desire to comfort sinners, so (methinks) you should have more love towards Professors, than to lead them to infidelity, in hopes of winning them to your own Opinion.  
[God hath delivered the Scriptures into the hands of sinners to be dealt with, as they pleased, i. e. to be depraved and corrupted how themselves would.] O monstrum horrendum, inform, ingens.— A bold Man indeed: He is Doctor Resolutus, (though not Durandus) He is resolved to carry it; He will turn all things Arsie versie, and weaken the Scripture's authority, if it will not stand on his side, like him in the Poet.  
Flectere si nequeat superos Acheronta movebit.  
i.e. More ways than one: He will try all,  
If God will not him help, the Devil shall.  
But Reader, fear not (too much) his fearful Assertion, though it be fierce, yet 'tis but weak, yea, notoriously false. All those Arguments, which Protestants use to prove that the Scripture is not imperfect (of such the Learned may see Polanus Scharpius, 
Bishop Ushers Body of Divinity. p. 17.  Gerrardus de S. Scriptura, and others, and the mere English Reader may consult those in the Margin. 
* Mr. Leigh's Treatise of Divinity, l. 1. cap. 6. p. 116. Proofs that the Scripture is not corrupted by men. ) I say all those Arguments will serve against my Author in this particular, as well as against the Papists in the other. I shall now urge one or two Arguments in the case.  
If men had corrupted the Scriptures (and made them speak in any points of Divinity otherwise than at first) it must be supposed to have been done before the coming of Christ in the flesh, or after. If before, surely Christ who taxed many other errors in the Jews would not have suffered such a wickedness to pass without Reprehension. (And 'tis not unknown how careful the Jews were in keeping the Oracles of God committed to them.) And that they were not corrupted since the Death of Christ is clear, for Copies being dispersed in the world more and more (one age after another) how could such a thing be acted by some, but others would soon discover it? And it may not be doubted but God's Providence did watch somewhat extraordinarily, as to this matter which so much concerned his own glory, and the good of his people to the world's end. Surely he that so often discovers those that have corrupted the Coin of Princes and States, would not conceal those long that should attempt to corrupt and pervert his Sacred Laws. And here I shall borrow an excellent passage of the worthy Mr. R. Baxter, 
Saints Rest. part. 2. cap 4. Sect. 6.  in the last page of the cited Section, which may shame all the wittiest men of Mr. R's Religion, as to the point.  
If any man (saith he) be so blind as to think it uncertain whether these be the same Books which the Apostles wrote; I would ask him by what assurance he holds his Lands? 1. How doth he know that his Deeds, Conveyances and Leases be not counterfeit writings? or that they are the same that their Forefathers made? Surely they have nothing but men's words for it, and yet they verily think their Lands are their own. 2. And whereas they hold all by the Law of the Land, how know they that these Laws are not Counterfeit? and that they are the same Laws that were made by such and such Kings and Parliaments long ago? They have nothing but men's words for all this. And yet if this be uncertain, than any man may be turned out of all he hath, as if he had no certain Tenure. And is it not certain that those Laws that are kept and practised throughout the Land, cannot possibly be counterfeit, but it would have been publicly known? And yet a word in a Statute Book may be false Printed. And much more certain is it, that the Scriptures cannot be counterfeited, because it is not in one Kingdom only, but in all the world (almost) that they have been used, and the Copies dispersed; and Ministers still in Office to preach them and publish them. So that they could not be generally and purposely corrupted, except all the world should have met and consented together for that end, which could not be done in secret, but all must know of it. And yet many Bible's may be here and there misprinted, but then there would be Copies enough to Correct them by. So that if it be uncertain whether these be (for substance and in the main) the same Books that the Apostles writ, than nothing in the world can be certain to us but what we see; and why we may not as wisely question our Eyesight I do not well know. So far that Learned person.  
And after all this, 
The Author's Proofs.  I shall add something more to this same end (for it is hard to speak too much in such a case) farther to confirm the Faith of the weak Christian against the attempts of this mighty Shaker (who I think hath out gone most of the Shakers' that have went before him. Gregory Martin, that grave profound Popeling in Queen Elizabeth's Reign, did practise this Art with the greatest care and skill he had, and discovered (if he did not lie) a great many gross corruptions in our English Translation, to the advantage of our Heresies (as he calls it) But since the Learned Dr. Fulk 
* In his defence of the English Translation against Gr. Martin.  hath took him in hand, and shook him sound for his pains, he was never able to recover himself so far as to write any thing more for that purpose; and his Brethren in the Popish iniquity have thought it their best Policy to be silent concerning it since that time. But my Author will go higher than so, a●d shake the Authority of the Hebrew and Greek Copies that are extant in the world And well might he contend with the London Ministers, as his friends boasted he should, if he could prove the word that they preached to be uncertain, and their Greek Testaments supposititious Books; but though he cannot prove them to be so, yet he will give men occasion to suspect them for such, witness his Speech aforementioned: possibly he might remember the Counsel of the Poet: 

Horatius.  Si vis esse aliquis, facinus aliquod.  
Audeas egregium, etc.  i.e. 
If thou wouldst be a man of Fame,  
Thou must do something of great name.   

Other Considerations to prove the Purity of the Original Copies of Scripture.  And now, Reader, That thy heart may be throughly antidoted against Mr. R's most pestilent suggestion, I shall offer thee these following Considerations.  
1. That Books of another nature are seldom questioned after this manner; when did you hear any man making any doubt whether the Books of Plato, of Aristotle, Hypocrates, and of Pliny, and Galen, Plutarch, of Theophrastus and Cicero, of Homer and Hesiod, of Suetonius and Florus, Tacitus and Livy, were the writings of those men whose names they bear, or whether they are agreeable to those Copies which they wrote at first?  
So that the Writings of Philosophers and Poets, Physicians, Historians, Naturalists, Moralists, (though very ancient) shall pass currently for theirs, whose names they go under, and are not imagined to be corrupted, or altered from what they were at first (Mr. R. doth not insinuate any doubt in that case.) But when it comes to that which concerns our precious Souls, that word which contains our rules in Life, our comforts at death, and our foundations of hope, as to a better world hereafter, O then his patiented heart is moved, his Doubts, and Fears, and Suspicions are suggested: he kicks and flings and lays about him extremely; he throws his blackest dust in our Faces, that we may have no eyes to see, nor no reason to apprehend, that those Copies of the Bible which we have among us are the same (in sense and substance) with them that the Penmen of Scripture wrote. And all because we have not those Original Copies to show, (as we have not of the other, for he cannot show us any of Plato's, &c. hand-writing) Is it not manifestly the work of the Devil to cast doubts in men's minds about the one, while he raiseth no doubts about the other? It seems he can be content to have us believe that other Books are what they pretend to be, but he is not so willing that we should believe the same of God's Book: and no wonder, for he knoweth the belief of that will be more likely to do us good than the belief of the other.  
Argu. 2 2. If the Scripture were corrupted in the Originals, it must be by such as believed it to be the word of God, or such as did not: If he say, by them that believed it so to be, than I would fain know how those that had so much Religion as to believe it, should at the same time have so much profaneness as to go about to corrupt the Copies of it? Would not the heart of the wickedest man fail him, when he was about such a horrid design, if he had but the least thought that it was the Word of his Maker that he set himself to corrupt? If he say it was corrupted by those that did not believe it to be the Word of God, but looked upon it as a piece of deceit, and a politic innovation to keep fools in awe; then why should they trouble themselves to corrupt it? doubtless they would think it were corrupt enough already, and would not much envy the holy Christians any of those delights and comforts which they had in it, or from it. And if they should ever have undertaken such a work (it being that which would require much time and pains to do it, to any purpose) it must be supposed that they must have had some considerable motives, from credit or profit, of which no rational account (I dare say) can ever be given. Nor can it be proved that ever any such thing was designed by the enemies of Christian Religion. Julian the Apostate Emperor (Acerrimus ille Christi hostis, as an excellent Author styles him 
* Zanchius in Tom. 8. Orat. 1. ) He I say is well known to have been as fit a man to manage such a work as most ever was in the world, for he had wit and learning in abundance, he had also great power without him, and an impenitent hardened heart within him, and employed all his power and policy to the ruin, not only of Christians, but Christianity: and accordingly he proceeded in mischiefs, by Banishments and Imprisonments, fire and Sword, and by pulling down Churches and by putting down all Schools of Learning, (the two latter of which, some that go for Christians among us could have wished him good success in) yet I have not found that ever he did any such thing as this we are speaking of, or that he employed any others about it [to corrupt the Copies of Scripture that were in the hands of Christians, or to counterfeit it, by any other writing:] He was crafty enough to take other courses against Christianity that were easier to be followed.  
And if any such thing were done, how soon would it be discovered? If a Protestant should Print some Mass-Books with some considerable alterations, leaving out a prayer to the Virgin Mary, and putting in a Prayer to Christ instead of it, how quickly would the Romanists espy the change, how soon would the Bulls roar from Babylon 
* Revel. 17.5.9.18. ? How many Declarations, Manifesto's, and Testimonies would be published (speedily) in the world, to prevent the intended mischief, and to assure all that were concerned, that those Books were not Authentic or Catholic, or allowed under the Hands of the Pope's Holiness.— And do ye think, that the Christians in the Primitive times were not as zealous for the Scriptures, as the Papists are for the Mass-Books, or that they would not have been as careful to discover such forgeries, in or about them, if any such things had been?  

A 3d. Argument for the Purity of Scripture, etc.  3. If the Scripture were counterfeited, or the Original Copies corrupted by any, it must be by blockish and ignorant Persons, or by Men of considerable Wit and Learning. The former would not undertake such a work, or if they should, they could not manage it and carry it on. Nor (may we well imagine) the latter; for certainly Men of wit in any tolerable sense, could not but apprehend the difficulty of such a work (the Copies being dispersed among Christians, that valued them more than all the wealth of the World, and would be as careful to preserve them from such corruptions) I say such must needs apprehend the great difficulty of the work, and the horrible shame and reproach that they should bring upon themselves, if they should fail in it, or have their wicked design discovered: (and what great gain they might get by it, to countervail so great a shame, or to encourage them in the danger of it, cannot easily be conceived.)  

A fourth Argument for it.  4. If the Scriptures were perverted in the Originals, it must be supposed to be done in favour of some corrupt and heretical Opinions, or in favour of some lose and disorderly practices. 
Scripture Copies not corrupted by Heretics.  The former cannot be supposed (at least not of any general corruption, I find not above one or two Texts in the first Epistle of John, that were attempted in that kind, by any Heretics, and those were such as concerned mysterious Doctrines, as of the Trinity, and the Union of the two Natures in Christ's person; and how soon their ill dealing in that kind was discovered and complained of, 
Vid. Arnoldi Lux in Tenebris in 1 Joh. 5.7.  is not unknown) and that the generality of Heretics did not play at this Game, is so clear, that I need not largely to prove it. They read those Copies which the Orthodox used, and opposed them therewith; which the Papists considering, did give out confidently (though blasphemously) that the Reading of Scriptures among the common People, 
Bellar. de verbo Dei.  was the way to make them Heretics; (so that their forbidding of them so to do, they would have us think did proceed from Religiousness, and not wickedness; this profaneness they acted, not for the Devil's, but for God's sake) And why should Heretics set themselves to pervert the Copies of Scripture, whiles they hoped to maintain their Heresies by those Copies, and through their false Philosophy and vain deceit to turn the Texts thereof in defence of them? However, 'tis sure my Author cannot serve his turn hereby, for what if he could prove that they endeavoured to corrupt some Texts, (about mysterious points) yet there is not so much as a show of reason why we should suspect the places which speak of a Hell, and everlasting Punishment for the wicked, to have been added to the Text by their hands (that had been but a bad course, yea a mad course to get the favour and applauses of the World, which yet was the great thing they aimed at.)  
And that lewd and disorderly Persons did not corrupt the Copies of Scripture in favour of their lose and wicked practices is plain; 
Nor by lose Livers.  for if so, they would have blotted out those strict precepts of holiness and obedience that it is filled with and especially the Doctrines of God's wrath against sin, and everlasting punishments for them that follow it: which they have not done, for we see they remain in our Bibles, and shall remain still in spite of Mr. R.'s displeasure.  

5 Argument from God's Providence.  5. And that God's providence hath eminently appeared in the preservation of the Scripture, (how slightly soever Mr. R. speaks of it) is well known to them that have been desirous of information in that matter; if it were not so, how should it have continued to this Day, having so many enemies, as it hath always had? Church-Histories give us various Examples of God's Judgements upon the Enemies of it, as the Persecuting Emperors, and especially Julian, and the Heretics that abused it, to maintain their false Doctrines. Sabinian having wrote a Book against the Doctrine of the Trinity, his Head suddenly fell off from his Shoulders, no Man knew how; and the like (or as strange judgements) upon others of them, you may find related by Dr. Beard, 
Lib. 1. cap 19  in his Theatre of God's Judgements, (and others.)  
And had he so many Judgements for those that abused some Texts of Scripture for bad purposes, and would he suffer Men to go unpunished, while they were upon such a design, as to corrupt the Scriptures themselves, and alter the sense of them? or could any Judgements be showed upon such Persons, (if there had been any such) and the design not be manifested, as the procuring cause of them? Surely not.  
And since the writing of this last passage; I have met with a very Remarkable History to our purpose in Josephus. 
Antiq. Jud. l. 12. cap. 2. in sine. — quamobrem Rex multum gavisus, etc. In English thus. Wherefore the Jews having turned the Books of the Law into Greek, according to the will of the King Ptolomaeus Philadelphus, He was (saith the Author) much rejoiced at it, and took much delight to hear it read to him, professing that he admired the wisdom of the Lawgiver; and thereupon he asked Demetrius a Learned Man, that waited on him, why the Poets and Philosophers did not mention this Law in their Writings, since it savoured of such deep wisdom and goodness; To whom he replied, That they durst not so to do, because they looked upon it as Divine; and that God had showed his displeasure upon those that went about to mingle it with their own Writings; where he mentions one Theodectes, a Poet, who purposing to put some part of it in his own Poems, was stricken with blindness, and recovered not his sight till he had changed his purpose. And the like he relates of another, in the foregoing words, which for brevity sake I omit. Now if God were pleased thus to rebuke them for such purposes; How much more, may we think, would he have rebuked them, that should purpose to pervert the Original Copies of it? (for that were incomparably a greater wickedness, and more dishonourable to his Name.)  
And if my Author could make us believe, That [Those shall go away into everlasting punishment] was forged into the Text, and corruptly added; He might as well make us believe the same of [The Righteous going away into Life Eternal] for doubtless the same spirit that would encourage the Enemies of Christ, would not much scruple to discourage his Servants.  
I shall now add only the Testimony of Him, who is the true and faithful Witness. 
Luke 16.17.  See what he saith in the case, Luke 16.17.  
[Facilius est autem Coelum & Terram praeterire, quam vel unam apicem Legis excidere.] i. e.  
The Earth may fail, the Heavens may sooner pass  
Than one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Maker's Laws.  
And thus Mr. R.'s bad speech hath brought forth some good, and his shaking hath occasioned some matter of confirmation and establishment to the Christian's Faith. For which, not unto him, nor unto me, but unto our God be the praise.  

p. 77. etc. 85.  In the following Pages, from the 77. to 85. there is a Miscellany of strange stuff tending to the same purpose, to weaken the Christian's faith, and love, as to the Bible and Testament; for which he may in time receive a reward; But I shall not trouble myself with it, because the main mischief of it may be prevented by that which is already said of the perfection and purity of the Scripture. 
Apud illos nil tam vulgatum quam Scripturas calumniari.  However we may remember that in this particular, This good Protestant hath played a very Popish Game; for nothing is more common among Papists than to reproach and undervalue the Scriptures, as Chamierus well observes.  
In the next also, he hath rambled so much out of the way, 
p. 85.— 88  that it is not worth while to follow him; his Assertion in chief is briefly this: [Another Pillar of Hell-Torments are  Expositors] Fond ones; he means, no doubt, Foolish ones. Which very expression makes a great discovery of the Man, and shows him to be very wise in his own conceit. Surely if he can think all those to be but foolish Men, or foolish Expositors, that have expounded the word Hell, or Gehenna, for a place of punishment after this life, (such as Calvin, Beza, Paraeus, Musculus, Perkins Willet, and Multitudes more of eminent Protestants) he will show himself fit enough to sail to Anticyrus, or to be cut for the Simples here in England. Well, had these Men been able to foresee the severity of his censure, they might easily have prevented it, namely by expounding Hell for no worse place than a Grave, in all the New Testament; Everlasting, for a few Minute's time, and Punishment for Annihilation: that is, a Punishment inflicted, for a punishment that cannot be felt: (for when a Man is turned into nothing, he cannot be sensible of any thing.) But though such an Exposition might have pleased him and his party, yet it would have offended wiser Men.  
The fourth Pillar that he reckons up (and sets before him, 
p. 88  on purpose to beat it down) is the consent of Preachers; And of that I need say only as before, that it is a better Argument for it, than his judgement is against it. But see what a mood the Man was in, by the ensuing Lines.—  R.— p. 89, 90. All sorts of Priests agree, 
p. 89.  and abuse the People. The Mahometan Priests blow a Powder into the eyes of those that come to see Mahomet's Tomb, 
Note.  to make them blind ever after; and then they say the glory of Mahomet hath blinded them: So the Antichristian Priests, and all sorts of Priests have greatly deluded the People; blowing something into their Ears, that they are never afterwards able to receive the truth. (This is the substance of what he saith therein more at large.) 
Answer. I hope, Sir, you do except the Priests of your own Order, and the Anabaptistical Preachers, what ever you say herein of the Antichristian Priests, and other sorts of Priests. But, Worthy Sir, I pray let us know where your Goodness hath read this worthy story, or at least let us know whether it were your Religion or Conscience, your Honesty or Modesty, that moved you to apply it after this manner? Not to pass a censure upon your Grace, I am confident you had little shame in you when you wrote this. Methinks, Sir, you might now perceive, that the wicked may be compared to chaff and stubble, though God's wrath will not make an end of them, as Fire doth of the other. As our Doctrines may (if your judgement fail not) be compared to that Powder aforesaid, though they be not dug out of the Earth, or scraped out of a rotten Post, or any such thing, as that may be supposed to be. For however they may disagree in other things, yet they agree in this, that blindness (if you mistake not) is the effect of both; (the one blinding Men's minds, as the other their eyes) So, though wicked Men, and chaff and stubble are not alike in all things, yet they are vain and worthless things in comparison of the Righteous, as those are, in comparison of the Corn, etc. and therefore may fitly be compared with them.  
You are a Protestant in Profession, and therefore I do judge, you never wore a Pilgrim's Weed, nor traveled to that Sacred place, where Pope Joan's pretty Child was buried, nor do I think you ever saw the Miracles that were wrought by the Relics of St. Anthony, nor how the Hand of St. Nicholas his Image moved, when it was lifted up to bless the People: 
Dr. Downham's Treatise of Antichrist. p. 112.  (which at length, O what pity, was thrown into the Fire, like a common piece of Wood) And yet (Sir) if you had seen a Thousand such things as these, yet you could not speak of any more strange, than this which your pious Pen hath acquainted the World with, to very good purpose, viz.  
[That the Antichristian Priests, and all sorts of Priests have agreed to deceive the People] That is, Protestant Divines, yea the generality of them, as well as Popish ones: The Ministers of Christ, as well as the Vassals of Antichrist. And that all sorts (good and bad) should thus conspire for such a mischief; that the great Opposers of Antichrist should have such an Antichristian design, and wilfully delude the People, (and that too in no less a matter, than Men's everlasting state in another World) O how wonderful, and how incredible is this! And yet we must of necessity, believe all this; or else we must believe your Worship to be a Lyar. (And for my part, I had rather believe the latter than the former.)  

p. 90, &. 91.  In these Pages, he mentions two more Pillars of Hell-Torments, viz. Some Scriptures and Reasons.— Of which he saith in effect no more but this, That those Scriptures are wrested, and those Reasons insufficient; But if he be of the same mind still, he had best answer what I have written for the proof of the Point, in the 2d. Chapter of this Discourse.  
The last Pillar of Hell torments (which he is pleased to mention) is a persuasion, 
The last Pillar of Hell Torments.  that the believing it is a means to make men leave their sins, and the not believing it, a means of Licentiousness.— Whether this may be called a Pillar of it or not, I shall not inquire; the thing I affirm to be a certain truth (whatever he say against it) for it could not be that men should follow any way of wickedness securely and quietly if they believed it did tend to so sad an end. If they did throughly and steadfastly believe the everlasting Punishments in another world, they would not run the hazard of them for all the pleasures and profits of this world, nor think the greatest spiritual care and pains too great (in a way of Religion) to make sure of escaping it. And that the Terror of the Lord (in the knowledge of it) tends to persuade men (to leave their sins) is clearly intimated by the manifold threats of wrath and punishment against the children of disobedience, 
Rom. 1.18. Colos. 3.5, 6, etc.  for what do those threaten serve for, if not to deter men from sin? And if any punishment will tend that way, surely everlasting punishment much more. And on the other side, that wicked men would be more bold to sin, if they were fully persuaded that there shall be no everlasting punishment after this life (and say as the Epicure, Let us eat and drink for to morrow we die) is so plain that I shall not write one line to prove it, yet nevertheless I shall consider what he hath said to disprove it. And first (to pass over his extravagancies from the 92. page to 102. about the Decree of God as relating to man's fall, and the like points which are thrust in perforce, by the head and shoulders, 
His Arguments to prove the Belief of Hell no preservation from sin.  and have no more to do with the point in hand, than the Lines of his Book with the Beams of the Sun; I say passing these) I shall come directly to his Reasons, in the 103. page, thus.  Mr. R.— That the belief of Hell torments is no such preservative from sin, is evident; for the greatest sinners believe there is such and yet sin still. 
But what doth he mean by [such a preservative from sin] and by [believing them.] If he mean in the former, a total and complete preservative, such as keeps them from all sin, 
Examined.  I confess it is not such a preservative: or if he mean it of such as preserves them from the common practice of gross sins, I grant it also. But yet the belief of Hell is a preservative from sin in some measure, and keeps wicked men (so far as it is believed by them) from sinning with so much greediness, security and peace as otherwise they would. As the Laws of the Land against Robberies and Murders, do keep men from committing such crimes so often and so securely, as otherwise they would do, though they do not wholly restrain them from those crimes. And now let us examine his Reason or proof, viz. Because the greatest sinners do believe there is a Hell, and yet sin still as much as ever; This saith he, maketh it evident, that the belief of Hell is no such preservative against sin. But this proof proves nothing, nor would he himself like of it in another case: for (if he be not an Atheist) he will easily grant, that the belief of a God doth really tend to cleanse men's hearts and reform their lives: yet there is not any grosser wickedness in the world than those that are committed by some who profess to believe there is a God, and do believe it after a sort (and would abhor that man that should say there is none) He adds for confirmation as follows— R. for though they be never so wicked, yet they hope the Torments of Hell, which they believe do not belong to them, or that they may repent before they die, etc.  
Just so may I say of the other. For though men believe there is a God, yet they (too often) hope that he sees them not, or that he is not much offended with their wickedness, or the like. And yet I will not doubt but the belief of a God tends in itself, to do some good upon men, (nor doth my Author himself imagine that an Atheistical opinion is a friend to Religion, but an enemy it.)  
And secondly, what doth he mean by a Belief of Hell torments? If he mean it of a slight belief, a fleeting opinion that they are real, while they know little reason why they should believe them, but only because others are of that judgement; This I confess is no great preservative from sin, but a grounded and fixed belief of them is assuredly a great preservative from it as was seen before.  

P. 103.  The following lines contain no great matter, but only a story of a drunken Arminian, that said he was at present in a state of Damnation, but to morrow (when sober) should return into a state of grace. And why might he not have told us as well of John a Leydon's many Marriages, or Knipperdoling's Breathing upon the people when he bade them receive the Holy Ghost. And what if the Arminian spoke so sottishly when he was drunk, or were of the same principles when he was sober, yet he never was so blind when drunk, or so bold when sober, as to deny there is a Hell, and to compare the terrors and torments thereof with the flames of Purgatory, and the Chimerical Bull-beggars that women sometimes fright little children with, as he hath done, in page 88 and 90. of his admired Book.  
Secondly, he proceeds after this manner.  R.— If fear of Hell were a preserver against sin, 
His second Reason. p. 104.  than those that are delivered from that fear (and believe they shall be saved) would sin more than others, which is not so. 
Very true, if they have nothing more or better to preserve them from sinful courses; but if they have the love of God and holiness in their hearts, they will shun the ways of sin, though freed from the fears of Hell. In a word, though the godly would eschew evil when he is freed from the fears of Hell, yet the wicked man would follow it the more if he were so. And I doubt not but many such have been more bold to do wickedly since his Book against Hell came into the world, than ever they were before.  
In the 105. page, 
p. 105.  He hath nothing that is worth a large consideration, yet that which may seem any thing pertinent shall not be omitted, viz. [That the lusts of men are stronger than the fears of Hell.] No wonder if they be so in this Age, wherein such a skilful workman as Mr. R. hath used all his craft to make them believe there is no Hell. But if men's belief of it were stronger, the fear of it would prevail against their strongest sinful lusts, so as that they would not give themselves over to follow and fulfil them in their ordinary course.  
In the 106. page, He hath several Texts of Scripture, as Psal. 19.11. 
p. 106.  Malachi 2.2. and others, which tend not so much as in show to confirm that which he had undertaken to prove. But possibly he might suppose that some will think the better of his Book when they see so many Scriptures in one page, though they be not serviceable to his design. And having spoken somewhat Heathenishly before, he will now make his Reader amends in part with a Divine Axiom of his own in the 106. page line 3. [If sinners could enjoy all the pleasures of sin for a season, yet they will find that they have made a bad bargain of it.] Which I confess is a truth; but it will better appear to be so by my Doctrine, than by his. If they live and die ungodly, and so come to everlasting miseries, they will see what a bad bargain it was to purchase those miseries with the pleasures of sin for a season; but if they be turned into nothing at the day of Judgement (as he would have us think) Then (in that state, if I might call it a state) they could not be sensible of any of their follies, in choosing the pleasures of sin before the pleasures of piety. Doubtless too many in the world (yea too many that I know in the world) would think it not very hard bargain, but rather account it a happiness in some degree, if they could but please themselves (as they would) with their lies and slanders, 
The fruits of Mr. R's Doctrine.  their malice and profaneness, etc. and be assured at the same time, that they should suffer no worse punishment than to be turned into nothing. (after they had wrought all the mischief they are able.) Would they not then be content (if the Laws of the Land would allow it) to hear a Sermon but once a year? and cast off the very show of Religion? Would they not be content to sit round a Barrel (in the midst of a Green) on the Lord's day in the Afternoons (yea in the Forenoons too) and desire no better company than New Cards and Old Stories, all the day long? Would not a desperate Damning Gallant be more welcome to them than a Preacher? and his shameless, Whorish, Heathenish Boastings be more pleasing to their honest hearts, than the best Sermons of the other? Yea, would they not count him a useless creature, and think him unworthy so much as of the dregs of their Merry-go-down, for all the pains that he took to prevent their Damnation? For if it can do them no more hurt than to consume them to nothing, they will not much value it, since that which makes an end of them, will also make an end of their Sorrows: and that it will do no worse, they have this pamphlet to persuade them; but let them not trust to it, for its Author was not infallible: Mr. Samuel was no Prophet, nor Mr. Richardson any of those that wrote by the Spirit. And what he pretends for it from [the Destruction] of the wicked, hath received a censure in the first Chapter.  

p. 107, etc.  In the 107. page, and those that follow to the 113. page, he speaks little or nothing that needs to be examined by me, for it tends not (so far as I can apprehend) to strengthen his cause in general, nor to confirm that particular point, which he hath last endeavoured to defend. And having no more to say to him as yet, I shall clear one truth, which tends to make my way the plainer when I shall meet with him again, viz. when I come to take a view of his considerations, etc. in the 113, 114. pages, 
The endless punishment of the Devils, proved.  and the rest. The truth that I assert (in this case) is thus: That the fallen Angels shall be punished with everlasting punishment, Matth. 25.41. We read of everlasting fire prepared for them, therefore they shall suffer everlastingly in it, for if they should suffer in it but for a time, to what purpose (to speak with Reverence) should everlasting fire be prepared for them? The word everlasting, which hath hitherto been looked upon as one of the saddest properties of that fire, would signify very little in point of Terror, if it did not suppose the everlastingness of their punishment, for whom it is prepared. As the durableness of a Dungeon or Prison will be matter of small consideration to those that shall endure but a little while in it.  
And their perpetuity under punishment may also be cleared from their perpetuity in sinning (their everlasting impenitency) The Devils are passed all true repentance for their sins, and therefore they that continue impenitent are called the children of the Devil, ye are of your father the Devil, said our Saviour to the obstinate Jews of old.  
And if the Devils will never truly repent of their sins, what wonder if they never be released out of punishment? (yet I do not conclude they should be forgiven if they should repent, for God hath not made any promise of Mercy to them upon any terms, nor hath he provided any Mediator for them.) To which I might add (as equally serviceable to my present purpose) those places of Scripture, that tell us, that the sin against the Holy Ghost shall never be forgiven. 
Matth. 12.32.  And if it never be forgiven, they that commit it shall never come out of punishment after the day of Wrath is come upon them.  
And thus we have seen the certainty of the Devils everlasting punishment, which of itself will cut asunder the sinews of several of Mr. R's Arguments as shall be seen in the next Section.   

CHAP. III. SECT. II. The strong man armed, and his strength discovered, or Mr. Richardson's deep considerations considered.  
HItherto he hath fought (as it were) at a distance, but now (in the following part of his Pamphlet) he comes more close, and strikes downright blows upon the Antichristian Priests and all sorts of Priests (to use his own words) that so he may, if it be possible, beat them out of their fond conceits about the everlastingness of hell torments. And though the number Seven be accounted a Number of perfection, yet he will go as far as Ten: for so many considerations it hath pleased him to offer us in the 113, etc. pages. And though his folly hath been somewhat evident by what hath been said, yet I think I may affirm the same of it, which the Queen of Sheba once did of Solomon's wisdom, 
p. 113.  that one half of it (Reader) hath not been told thee, p. 113. l. 1.  Mr. R.— Several considerations that there is not to be any punishment that shall never end. 
B. O fortunate sir, what happy Planet were you born under that ever you should be able (and willing) to do such a great work as this, and so effectually to strengthen the hearts of the enemies of God in their most raging resolute wickednesses? Well: If you make good what you have undertaken, you shall surely have the credit of it— & eris mihi magnus Apollo, yea, and for your diligent endeavour in this kind, you shall (by my consent) refresh your heart with Malmsbury Ale, be a Chaplain to Mr. Hobbs, and contemplate the beauty of his famed Leviathan.  
But let us come to the work, and consider a little your several considerations, and we will not disturb their good order, but take them, one after another, as they come to hand.  R.— p. 113. l. 6. first we do not find the place of Hell mentioned in any of the six days work of God, and if it be not found in God's Creation, it is a ground for us to judge that it is of man's Creation, viz. a vain imagination, etc. 
B. These are plain words indeed, and he hath spoken no parable therein, but how well he hath spoken a few words will discover. For first, how would he behave himself if he were to dispute with any such as the saducees of old, who held there was no Angel or Spirit? for they might very easily argue thus— We read not in the History of the six days work, of the Creation of Angels, therefore there be no such creatures in the world. If Mr. R. denies the proposition, he must forget the first of Genesis, or show us some place of it that mentions the making of Angels, 
Mr. R's first consideration proves as well that there is no Angel.  which he cannot do. If he deny the consequence, he must disparage the Learning of no less man than himself: for his is just of the same complexion, There is no mention of a Hell in the six days works, therefore there is no Hell— so that if this consideration will prove there is no Hell, it will also prove there is no Angel, and consequently no Devil neither (for Devils are confessed to be no other than wicked Angels or Spirits) and if so, the Damner's imprecation [the Devil take me] will be only Nonsense and not profaneness or wickedness.  

Nor Heaven of Glory.  2. May he not at the same charges prove (as well) that there is no place of glory for the Righteous, as that there is no place of torment for the Wicked? for 'tis a question whether the Heaven of Glory be mentioned in the first of Genesis or not. It is said indeed there [God created the Heaven] but the Hebrew is rendered by Fagius, 
Vid. Synops. Crit. in Gen. 1.  Coelum hoc, i. e. This Heaven, that is the visible Heaven: and other good Divines are not afraid to say, that Moses in that Chapter meant only to reckon up the visible works of God (in the former part of it) and yet I shall not doubt whether there be another Heaven above that, because I am not certain that any such is intended in that place; but do believe it because of the Testimony of other Scriptures: and so will I believe there is a Hell, because it is mentioned in other places, though it be not in the first of Genesis.  
His second Consideration is no less vain than the former, as thus: — R. Solomon was the Wisest of men, 
p. 114.  and yet in his writings he mentions no Hell, nor any everlasting Punishment, etc. which he would have done if he had known of them.  
B. What doth he think of Proverbs 15.24. The way of life is above to the wise, that he may departed from Hell beneath. Doth not Solomon speak of Hell in that place, or can he persuade us that it means no more than the grave, when experience shows that the best and wisest do not scape that no more than the worst: yet that Hell (there mentioned) is manifestly supposed to be such as the wise (walking in the way of wisdom) may certainly escape. 2. Christ was wiser than Solomon himself, 
Matth. 25.46.  and he hath told us of [everlasting punishment] whether the other hath or not. 3. Solomon speaks not (at least not plainly) of the Deity of the Holy Ghost, of the union of the Divine and Humane Nature in the person of Christ, or of the imputation of his Righteousness to believers; yet Christians have believed those points, and I hope the Socinians shall never baffle us out of our Faith therein. In a word, though Solomon were the wisest man, yet God never intended that all Truth should be comprised in the small Books that he hath written.  
In his Third Consideration, 
p. 115.  he tells us (out of the Hebrew Doctors writings) of the seven thousand years, in the world to come in which all Souls shall be blessed] If such a piece of Jewish learning be pleasing to such a Rabbi as Mr. R. yet that's little reason why I or other Christians should be in love with it; and I think it more worthy to be slighted than to be answered. And that which he concludes with [The Jews were great searchers of Scripture, and if everlasting punishment were to be found therein, they would have seen it.] This, I say, is as little to be regarded; for no wise Man ever thought that the Jews ever saw, or acknowledged all Scripture-truths, they had as many errors and weaknesses as other Men.  
p. 116.  R.— The Saints recorded in Scripture, did not believe there was any punishment for any to endure, that shall never end; for in their penitential confessions, they do not confess such punishment to have been deserved by them: Dan. 9 To us belongs confusion of face. (This is his fourth Consideration.) 

p. 117, 118.  And in the following Lines, we have the second part of it, to the same Tune, in these words.—  — We do not find that ever they gave thanks for such a deliverance, or so much as prayed for it; which yet could not but appear the greatest deliverance, if they had known of it. 
B. The substance of this Reasoning is thus: [The Saints did not confess any Everlasting Punishment to be deserved by them, etc.]  
I answer. Yes, they did implicitly confess so much; for, in the Text he mentions, in 9 Daniel, To us belongs confusion of face, it is not limited to temporal confusion, and therefore may fitly be extended to Eternal confusion. 
Psal. 44.23.  Psal. 44.23. They pray thus [O cast us not off for ever.] which was an acknowledgement, that God justly might have cast them off for ever, for their sin. And in Psal. 79.5. Lord, wilt thou be angry for ever? Is not that an acknowledgement, that he might pour out his anger upon them, (i. e. punish them) for ever for their sins?  
And if it were as he would have it, the Argument would prove but little, for the Saints in Scripture did not expressly confess, that they deserved to be given over to the Devil's Tyranny, to be possessed, and terrified, and tormented by him, and yet Christians will not doubt but their sins deserve so much.  

To the 2d. part.  And the other may be answered as easily; for though I should grant, that the Saints in Scripture did not expressly give thanks for their deliverance from endless punishment, yet that is far from proving, that there is no such thing: for they did not give thanks in that manner for Heaven itself, and their appointment to it, yet we are very sure that there is a Heaven, and that they are appointed to it.—  
2. I do not remember that ever they said, [we give thee thanks, O Lord, for giving us thy Holy Spirit to instruct us] and yet the Text tells, that it was so in those very words: 
Nehem. 9.20.  Thou gavest also thine Holy Spirit to instruct them: And yet they could not but know that it was a very great benefit; (to allude to my Author's expression) Nor did they pray (expressly, and in Terminis) to be delivered from evil spirits, and their malice and violence: Yet I verily believe they want not will nor power to do us violence, (every Hour in the Day) if our God did not overrule, and restrain them.  Consid. 5. R. Christ, when on Earth, did weep for the Jews, 
p. 119.  because of that desslation that was to come upon them: would he not much more have spoken of a punishment never to end, and have wept for them that should suffer that, if there were any such to be endured by any? 
B. It is not unfit to be noted, how blind those Men are that have not a mind to see the Truth. [He would have spoken of such a Punishment, if there had been such, etc.] As some Men will face us down, (and vow most stoutly) that they did not those things which we saw them do; So Mr. R. by that speech of his, would make Christians believe, that our Lord never spoke any thing to that purpose, when they have often read his plain words concerning it, Matth. 25. last Verse, [These shall go away into everlasting punishment.]  
But saith he [He would have wept for them that should have suffered such a Punishment.] And so he might for aught he knows to the contrary, for many things that Jesus did are not written. (Joh. 21.) But it is not written so of him: True, but what of that? for in the Gospel we read of some that should die in their sins, and be shut out of Heaven, Matth 7.14. etc. and yet we read not that he wept for them, which notwithstanding was a misery in the saddest sense.  
His 6. Consideration is an Assertion, 
p. 120.  That Scripture maketh no mention of any Punishments, but those in this life; which certainly argues more strength of his Brow than of his Brain, 
31. to the end.  and will not be believed by them that believe the 25. of Matth. (to mention no more at this time) for therein we find a Day, wherein all Nations shall be gathered before Christ, and have their sentence according to their works, to everlasting life, or punishment: (which will be after most of them have been dead a long time, as I need not prove to them that believe that Article of our Creed, that He shall come to judge the quick and the dead.)  
There is nothing more that needs to be considered by me, but only his heaping up Texts of Scripture one upon another; for upon this occasion, (in this 120. page) he hath as many Texts as Lines, which yet prove no more, [that there shall be no punishment after this life] than Mr. Hobbs his Latin Epistle to Mr. Wood, will prove Dr. Fell to be no Scholar. (And this, Reader, may be a caution to thee, that thou dost not always conclude the Excellency of a Book, or a Sermon, from the multitude of Texts of Scripture that are alleged therein, for a Man may name many, when most of them are little to the purpose they are brought for, and then they will profit thee no more, than the Meat that goes beside thy Mouth will nourish thee: 'Tis not how many Texts, but how pertinent to the point in hand, that is to be most regarded.)  
p. 121.  R.— God's punishment of sin is not of so large an extent as his mercy, Psal. 108. Thy mercy is great above the Heavens: (And more of the same excellency, which they that want may read in the same page, I shall not trouble myself to transcribe it.) 
B. We would know what he means, when he saith God's punishment of sin is not of such a large extent as his mercy.] If he mean, that the principle of it, and whence it flows, viz. God's Justice is not so extensive as his mercy, I may safely deny it; His Justice being Infinite, as it is the Justice of an Infinite Being: If he means it of the exercising mercy, and his inflicting punishment; Then I say in like manner, that the objects of punishment are as many, yea more than the objects of his special and saving mercy: All that live and die ungodly shall feel his vengeance, and they are without controversy the greatest Number. Wide is the Gate that leads to destruction, 
Matth. 7.14, 15  and many there be that go in thereat; and (on the contrary) Narrow is the way that leadeth to life, and few there be that find it. That of the Psalmist, [That his mercy is great above the Heavens] signifies no more than the Infiniteness of his mercy, in that it knows no bounds, but was from everlasting predestination, and shall be to everlasting glorification upon the objects of mercy, even them that fear him; but doth not intimate that he will actually pardon more sinners than he will punish.  
p. 122.  R.— Death (in Job) is called the King of Terrors, therefore Death is the greatest punishment, and the most terrible; But if there were an everlasting punishment after Death, 
Job 18.14.  that would be the King of Terrors, for Death is not terrible in comparison of that.— 
B. This reasoning is not so strong, as at first view it may seem to be, and is very far from proving, that Death is the worst punishment, that ungodly sinners are subject to.  
For first, What necessity is there of expounding Job 18.14. of death? The Text doth not mention Death, and I know nothing in the Context, that will force us to interpret it thereof. The Learned 
* Interpretum pene dixerim, Coryphaeus. Vti Doctiss. Polus in praef. ad vol. 2. Synops.  Mercerus, a Man well skilled in the Hebrew, renders it by gravissimos terrores, which may be in this life, as well as in another: The King of Terrors, by a common Hebraisme, signifies powerful, commanding, conquering Terrors, which may be fitly understood of the Soul in its separated state, when the Terror of the Lord, and the immediate impressions of his wrath have taken hold upon the impenitent Soul.  
Well, but my Author will not so easily yield to have it understood of any thing but Death, because that is most for his design, wherefore let us see if (taken in that sense) it will be any help to his cause; and I shall not fear to undertake the Negative. I will prove, I say, that it will not: For, the King of Terrors is but [most terrible] if we make the most of it that we can. Now Death may be said to be most terrible, though there be a greater terror after Death; For [most terrible] is not necessarily the very uttermost terror that can be, but in general very terrible. As when the Thunder shook down the Houses in Amsterdam, upon the Heads of them that dwelled therein, it may lawfully be said, that it was a most terrible Day to them, yet the Day of Judgement will be more terrible than that, 
2 Pet. 3.10.  wherein the Heavens being on fire shall be dissolved, and the Earth with the works therein shall be burnt up. So when Men are said to be most excellent Scholars or Soldiers, we mean only that they have very good skill in Arms and Arts, but not that they do exceed all others therein. And in a word, the Scripture-phrase is Consonant to this; for, in Ezekiel 33. 
Ezek. 33.28.  the Lord threatened to lay the Land most desolate, yea he assured them of it, [I will lay it most desolate] and yet it suffered not a greater desolation than other Lands had suffered, and doubtless not so great, in all respects, as the Land of Sodom had done: So that [most desolate] is in substance no more than very desolate: And so understand the King of Terrors, or most terrible, of that which is very terrible, as Death may be, (and is to many) though there be a worse thing after Death, to them that die in their sins. And indeed Death is most terrible, as it hath relation to that which comes after it— (which is enough for this new cavil.)  Consider. 9 R.— Sin is punished to the full in this life, Ezek. 36.18. I poured out my fury upon them: 
p. 123, 124.  (than he adds) would ye have it to be punished to the full in this life, and afterwards with a punishment never to end?— then after some extravagancies he adds in the next page ['tis as disagreeable to justice to punish sin twice, as to receive the payment of a debt twice.] 
B. Herein (I confess) he hath hit the mark as well as if he had been Thomas Gun himself: for the whole state of the question turns upon this hinge [whether sin be punished to the full in this life] And as Mr. R. and I can agree but in few things, so in this we differ as much as may be, for I say it is not, and my reasons are these. 1. Because many ungodly men have had a continued state of prosperity, and scarce ever felt any thing that they accounted a punishment (yea, nothing more common than for such persons to conclude their sins are pardoned because they do not find themselves punished for them) I was envious at the prosperity of the wicked, 
Psal. 73. 1 to 6 verse.  and in the following words he tells us, they are not in trouble like other men (nor doth he intimate any visible Judgements that come upon them in this life.) And can Mr. R. persuade himself, that the sins of such men were punished to the full in this life? 2. Because the day of wrath is after this life, even at the coming of Christ. See Job 21.30. compared with the Text in the Margin 
* 2 Pet. 2.9. . 3. Because their sins make them worthy of everlasting punishment. See the first Chapter of this Book, in answer to the question how it is just to punish temporal offences eternally?  
But (on the contrary) my Author contends that sin is punished to the full in this life, or at least he saith so, if we can take his word for it. But how he will prove it who can tell? For those texts of Scripture which speak of his pouring out his fury upon the wicked in this life, as Ezekiel 36.18. are far from proving that there is no wrath for them in another life. Yea, so far, as that they will manifestly prove the contrary: for if God punish sin in the day of his Patience, how much more will he punish it hereafter in the day of his wrath, which is called the day of the Revelation of his righteous Judgement, and the day of perdition to ungodly men, 
Rom. 2.5.  in 2 Pet. 3.7. They shall awake to shame and everlasting contempt, after they slept (as it were) in the dust of the earth, Dan. 12. and yet we know many of them have been brought to shame in this world, and suffered shameful deaths for their crimes.  
Object. But it is not agreeable to justice to punish sin twice, no more than to receive the payment of a debt twice, (saith Mr. R.)  
Solut. But certainly God best knows what is justice, and what is agreeable to it, and there is no unrighteousness in him, and his word tells us of wrath to come as well as wrath present, and of everlasting punishment as well as temporal, Matth. 25. 1 Thess. 1. 
1 Thess. 1.10.  And the punishment he will inflict upon the impenitent in another world, will be so far from any appearance of injustice, as that it will be the revelation of his righteous judgement in the Text aforesaid. 
Rom. 2.5.  Nor is it any show of injustice to punish sin twice unless the former were as much punishment as sin deserves, (as a man may justly be required to make several payments of a debt, when the first payment is not to the full) and if my Author can prove that sin deserves no more or longer punishments than the punishments of this present life, he will show himself a man of rare acuteness.  
Consider. 10 His Tenth consideration is little different from the former, it being an assertion of the like nature, viz. That there is not a worse thing than God's fury, wrath, and anger, and these (saith he) are poured out in this life (he means to the full so as that there shall be no more of it remaining for any man in another life. 
His abuse of Scripture. p. 125. ) And how will he prove that these are poured out to the full in this present life? Why, by these places, Ps. 78.49. Ps. 85.3. Job 14.13. The former he renders thus, he poured out all his fierce anger, but by his leave, the Text saith no such thing, but rather thus, [he cast upon them the fierceness of his anger] or as Junius renders, aestum irae suae, the heat of his anger, namely, by bringing great calamity upon them here in this world: but how will that prove there is no punishment for the impenitent of them hereafter?  
So Psal. 85.3. is spoken of Gods own people, whom he would magnify his Mercy upon [Thou hast covered all their sins, Thou hast taken away all thy wrath, viz. from them whose sins he forgave:] But must it be so therefore with his Enemies too, that die in their sins and would never consent to forsake them while they lived? So upright Job speaks of wrath that would be passed as to himself: But must there be no wrath hereafter for the mischievous Hypocrite? Sure that was far from his thoughts: The Hypocrites in heart do heap up wrath; 
Job 36. 13●.  (viz. against themselves, as 'tis plain and needs no proof.) Wherefore if he blame those that make too bold with the Scripture, he must needs pass a hard censure on himself too.  
Yet there is one phrase which (to the men of his Religion) may seem to favour his assertion, viz. [the accomplishing of God's anger, in this world] Ezek. 5.13. 
Ezek. 5.13. Considered.  Thus will I accomplish mine Anger, viz. by the Judgements mentioned in the verse before, Famine, etc.  
But those people there spoken of may be considered either personally, or civilly and nationally: his anger may be accomplished as to National judgements, when it is not so as to personal punishments, as in Sodom, etc. 2. We may take the word Anger for the threaten of punishment which he had made against them in particular, as Rom. 1.18. The wrath (or anger) of God is revealed from Heaven, i. e. His threaten are set forth. So here v. 12. A third part of thee shall die with the Pestilence, and with Famine shall they be consumed, etc. Then it follows, Thus (v. 13.) shall my Anger be accomplished; as much as if he had said, Hereby shall my threatening of judgement (in the 8 and 9 verses) be fulfilled and made good. And what is that to prove that there is no worse thing for the worst of them than temporal judgements and corporal death? Surely they that can gather such a conclusion from it, are as bad Logicians as the Mahometan Priests, that he so merrily mentioneth in the former part of his Book. Thus, Reader, I have considered his various considerations, and they that duly consider what hath been said in answer to them, will not be rung to sleep (in their sins) by the Music of those sweet sounding Bells.   

CHAP. III. SECT. III. Mr. Richardson's Richest Learning discovered, or his many infallible proofs disproved.  R.— p. 126. line 6, and 7, etc. many infallible proofs that there is not to be any punishment after this life that shall never end. 
B. UNgodly sinners are more than secure enough in their evil ways, though we tell them never so often (from the word) of the Everlasting Miseries they are liable to: How safe then may they think themselves now, when such a man as Mr. R. hath given them, not only some Conjectures against them, or probabilities of escaping them, nor barely some various Considerations to comfort their hearts against the fears of Hell; but proofs to the contrary, yea Infallible proofs, and many of them too, that sinners may take their choice, and see which likes them best: (and which they may best trust to, to secure them from the storms of endless wrath.) Will they not now bless themselves in their iniquities, and think themselves almost as safe in a way of sin, as in a way of obedience? and go as cheerfully to a Playhouse, or a worse House, as to a Steeplehouse? (to use the witty word of the religious Separatists.) And now by all means let us take his infallible proofs, since we may have so good a bargain in them, viz. more than Nineteen to the Dozen, for he mentions no less than Twenty of them. And (by the way) was it not strange, (yea most exceeding strange) that there should be so many proofs of it to be found, and yet none of them appear to the eyes of his many Betters, such as St. Austin, chrysostom, Calvin, Beza, Whitaker, Whately, Perkins, Bolton, (and such like) that are mentioned by my Author himself, and are confessed to be pious, as well as Learned Men. It seems their Prayers could not obtain that measure of Illumination (in this particular) which his have done: (for he hath made this discovery, not only by the strength of his wits, but also and especially by the fervency and frequency of his Prayers, as he tells us in the Epistle to the Reader, in these words— I upon often seeking God, and diligent search, etc. am fully persuaded that it is the truth which I contend for.—) Well, but whatsoever his persuasions may be, we must not be persuaded by him any further, than we have reason for it; Let us consider his infallible proofs, (and if they prove to be infallible, I will confess Him to be as good a Man as the Pope.)  R.— Proof 1. The Scriptures hold forth no such thing; 
p. 126.  and we ought not to presume above that which is written, Things revealed belong to us, Deut. 29. 
B. They that purpose to poison Men are not wont to give them pure poison, but rather to mix it with some thing that is good and wholesome, that it may go down the more freely, (and unsuspected:) So they that lie in wait to deceive the weak, and to corrupt their minds with Pestilent Doctrines, and Opinions, will not present them with any thing less, than a mixture of Truth and Error together, that they may receive the one to make way for the other. Just thus hath my Author done herein; for as it is a truth that revealed things belong to us, so it is as apparently false, that the Doctrine of Everlasting Punishments for the wicked in Hell, is not revealed in Scripture: See the 1. Chapter of this Book.  R. Proof 2d. Their Opinion of a Punishment never to end, is contrary to the Word of God.— 
B. The Devil is a Liar, and his Servants (to my knowledge) do not always speak true, and many times also they have as little of shame in them, as they have of truth or goodness in them. But how shall this (which he hath said) be proved? Why thus.  — From those places of Scripture, which speak of everlasting life, 
p. 127.  as the proper portion of Believers, as in particular, John 3. last verse. He that believeth not the Son shall not see life: and several other Scriptures to the same purpose. 
B. But if this be an infallible proof, I am very much mistaken: It is not such indeed, nor doth it look like such to the eyes of them that understand it. Let us observe the nature of it. [He that believeth not shall not see life.] whence he would have us conclude, that such a person shall not live for ever, and consequently not live in Punishment for ever. But what reason is there, why we should make any such conclusion from thence? for [to see life] in that place doth not signify barely to have life, or to be alive, for so it is not a truth, since they shall live again at the last Day, and be raised out of their Graves, Joh. 5.29. yea be raised incorruptible, in 1 Cor. 15. and many other places. Wherefore to see life is a figurative expression, for as by life is signified glory and happiness, (life being naturally the sweetest thing, and so very fit to express the state of glory by) so by seeing is meant enjoying; As when it is said, 
Matth. 5.3. Heb. 12.14.  Blessed are the pure in heart, for they shall see God; and in Heb. 12.14. Without holiness no man shall see the Lord. We know, and are assured from the Revelations, that every eye shall see the Lord, even the Lord Jesus Christ, who is Lord of all, and by whom all things were created, in Colos. 1.16. and the most part of Men never were partakers of true holiness, nor ever will be; and therefore the most part shall see him without holiness. So that to see in that place must be meant of enjoying the Lord in glory, and so we grant none shall see him, in that sense, without holiness. And the like may be said of seeing good, (or good days) in 1 Pet. 3. it must needs be meant of enjoyment, and partaking that good, as 'tis plain. This therefore is no proof at all of it, (much less an infallible proof.)  The next attempt which he maketh for the proof of it, is from those places of Scripture, 
p. 128.  where mention is made of their Perishing and Destruction; They shall be destroyed for ever, and the ungodly shall perish, and the like in the Book of Psalms, and elsewhere. 
But for my part, I think it is the saddest destruction to be in a perpetual state of misery: This I say, is a more dreadful destruction, than to be annihilated, and therefore fittest to be called a destruction: And if he think the word destruction must signify (of necessity) annihilation, and cannot signify a state of misery and punishment, he had best remove those difficulties that lie in his way, in my first Chapter, where the sense of the word hath been cleared against the Socinians. And what doth he think (to mention but one Text for many) of the words of our God in Hosea, O Israel, thou hast destroyed thyself, but in me is thy help: 
Hosea 13.9.  Surely he doth not think it is meant, that they had turned themselves into nothing, but that (by their sins) they had brought themselves into a miserable condition, and made themselves liable to greater miseries.  In the following Page he runs very swiftly, and disputes us into absurdities after this manner,— The Word saith, 
p. 129.  Their end is destruction, 
R.  Philip. 3. Their Opinion saith, They shall never be destroyed, nor ever end: The Word saith, The last Enemy is Death, 
(1 Cor. 15.)  Their Opinion saith, There is a worse thing after Death to be endured without end. 
B. There are a sort of Men in the World that have wit and subtlety, and some kind of Learning too, that yet are little better than fools, for want of grace and holy wisdom, to make a good use of their wits; and therefore we use to say of them, that they are simple and cunning. And whether my Author be not somewhat of Kin to these kind of Men, let my Reader judge: For in these last passages there is something of subtlety, yea enough to deceive the ignorant and unstable, and the Men that are inclining to his Opinion: but if we view them narrowly, they will not appear more subtle than silly. For the former runs upon a false supposition, that the destruction threatened to the wicked is a Natural destruction, whereas it means only a Moral destruction, viz. Condemnation and Punishment. (as was seen before) But he saith, their end is said to be destruction, which he thinks is contrary to us, who teach that there shall never be an end of them, but that they shall always remain under Punishment. But it doth not mean as he would have it, that the destruction there spoken of, doth make an end of them, or imply the dissolution of their natures; for we have seen the contrary before; and if he entertain such a persuasion, he may easily be brought to believe, (upon the same ground) that Everlasting life (or happiness) will make an end of the Saints; for 'tis said, Their end is everlasting life. 
Rom. 6.22.  Wherefore by [end] we are to understand, their final, and unchangeable state and portion in another World; which is everlasting destruction (or misery) to the wicked, as it is everlasting life (or glory) to the Righteous. But of this I have said something before.  
The other labours under as much weakness as the former, for (observe) it is not said in 1 Cor. 15. that the last enemy is Death, (absolutely, as if there were no worse thing to come after) but thus only [The last enemy that shall be destroyed, 
1 Cor. 15.26.  is Death] where he leaves out that main passage, which carries the whole sense of the Text. Just as the Devil alleged the Psalmist, [he shall give his Angels charge over thee to keep thee] and left out the following words [in all thy ways, or the ways God hath appointed thee to walk in] See Matth. 4.6. compared with Psal. 91.11. 
Vid. Muscul. in Loc.  Now we grant that Death is the last Enemy that shall be destroyed, though it shall not be the last evil, that by the wicked shall be endured.  

p. 130.  In the next Page he heaps up many places, to prove that Eternal life belongs not to the wicked: To which I answer, by distinguishing of the word: if he take it, as the Scripture doth, for Eternal glory and happiness, I grant it: but if he mean it only of an Eternal continuance in life, (as life is opposed only to Corporal Death or Annihilation) than I say, it will agree to the wicked also, after the General Resurrection; as in its due place hath been manifested. The Devils shall not have Eternal life in the sense aforesaid, as it is promised to the People of God; but yet they shall be eternally alive, (and live the life of spiritual substances) else they could not suffer eternally in the Everlasting fire, as we have proved they shall.  R.— If Adam had never sinned, he should have died nevertheless. 
p. 131.  This is proved first, because he had a Natural body, and was of the Earth earthly; and therefore mortal and corruptible.— 
B. Whatsoever strength and goodness may be in this kind of Reasoning; it is no more than the World hath been acquainted with, before ever it was blessed with the sight of his Book, the Learned Reader may find it amongst the most Reasonable Doctrines of those Masters of Reason (as they would be counted) I mean the Socinian Heretics. 
See Ostorod. Instit. cap. 33.  And it is easily answered, by distinguishing of the word Mortal. It may be taken two ways (as to this present case) either first to signify a person that may die, and is capable of dying, and so I grant Adam was always mortal, (which his Reasons sufficiently prove) but if we mean it of one that must die, I deny that Adam was mortal in state of Innocency: for whatsoever may be said of a possibility of dying, he should never have been actually under the power of death, if he had not sinned. By one man sin entered into the world, and death by sin, etc. 
Rom 5.12. A porta in Def. fidei. cap 27. Aslingii l. c. p. 2. l. 5. q. 2.  They that would see a larger discourse on this subject, may consult these in the Margin, where they may see the Author of this opinion.  R.— Mr. Bolton saith, If Adam had stood, he could not have conveyed to us a Body Immortal, or not dying, in his Treat, of Heaven, p. 131. 
B. This Gentleman's word is not overmuch to be valued as to the Authors he citeth, so he citeth Mr. Bolton here, non bona fide, as they say: in plain English, very corruptly. For in that place the words run thus [our condition, (speaking of the Saints in Heaven,) is a thousand times more happy and glorious, than if we had stood still with Adam in his Innocency and Felicity; for if so, he could but have conveyed to us bodies Immortal, potentiâ non moriendi ex Hypothesi, as they say, but in Heaven they shall be Immortal impotentiâ moriendi:] if he knew not what that means, for a few good words I shall be content to tell him; if he doth know, he cannot but know that he granteth no subjection to the power of death to proceed from the nature of Adam or his posterity, but from their sinfulness, and that they should not have died but upon the supposal of sin. And I think he hath done no good office, to suggest such a thing as this concerning Mr. Bolton, to make the world believe that such an able and faithful Teacher of Divine Truth, would play any (the least part) of the Socinians damned Game. In the two following pages, he is very vain, 
p. 132. and p. 133.  and deserves not my Ink to he spent upon him: and if I should lay open all his weaknesses, 'tis possible I might be thought to deal over hardly by him: those therefore that little concern the point in hand, or are answered already I need not concern myself with. I pass therefore to the next: 
p. 134.  where the substance of his many words is thus in brief. [That if death be the punishment of sin, than Christ by freeing his people from the punishment of their sins, must free them from dying, which he doth not.]  
I answer, Christ by freeing them from the punishment of sin hath also freed them from death, so far forth as 'tis a punishment, viz. from an accursed death. The Faithful therefore though they suffer death, yet they suffer it not as a punishment, properly so called, nor in a way of vengeance, but in a way of mercy; and therefore blessed are they that die in the Lord. That pale horse though it sometimes affrights them, 
Philip. 1.23.  yet it is sent on a good errand, viz. to bring their Souls into the blessed presence of their Lord and Saviour, which the Apostle assures us (in the same Text) is far better than to live with their friends in this sinful world.  

p. 135, 136.  In the 135, and 136. pages, there is nothing that I think it worth while to trouble myself with, some things being beside his purpose, and others in a great measure against it. And that which is for it [how do the wicked perish for ever, if they must live for ever] is no new dish, but only the old coleworts▪ new sodden, and how much it is worth is discoverable from that which was said but a little before, to what he had offered about [eternal life] in pag. 130.  
p. 137.  R.— Men build much in this point upon [the second death:] but what that death is they cannot agree. 
B. I think he is much mistaken in this, and do not doubt but Orthodox Divines are very well agreed in their Judgements about it, and describe it with little variation one from another. But the main mischief is, that their Judgement of it agrees not to his (and if his be infallible, theirs must needs be erroneous.)  R.— Mr. Perkins saith, the Second death is a total separation from God; and if so, it is not a punishment without end; and seeing God is every where, if they be any where how can they be absent from God? 
B. But as Mr. Perkins was as wise a man as himself, so his speech herein is not so absurd, as he imagines it to be: yea, I doubt not but it is sound and good; and now I shall consider briefly what he saith unto it. 1. [if so, than it is not a punishment without end:] what warrant he hath to make such an Inference from it, I for my part cannot understand: for what if that Separation be everlasting (as we believe it to be) than it will be vanity to say so (yea a contradiction too.) So that this Collection of his is utterly groundless, unless he understand this Separation to be by Annihilation; and if he do so, I have showed the absurdity of it sufficiently already (in disproving the Doctrine of the Annihilation of the wicked.)  2. R.— If they be any where, how can they be absent from God, seeing God is every where— 
But certainly he must be a very silly man that can think Mr. Perkins was such a fool as to suppose that they could be absent from the Lord in a proper sense, or out of his presence. I dare say that was very far from his mind: and he needed no more to be taught the doctrine of God's Omnipresence, than wicked men need to be comforted by his Book (against the fears of Damnation:) yet because he hath mentioned the word [Absent from God] I may lawfully put him in mind of that Text of the Apostle, 
2 Cor. 5.6.  in 2 Cor. while we are at home in the body we are absent from the Lord: he did not think, he and the rest of the Faithful were where God is not, while they lived in this world, and yet he expresses it after that manner: because here they were as it were absent from the comfortable presence of God, in comparison of that comfort which their Souls should have in his Glorious Presence after they had left their bodies. So in this case we mean by the Second Death, the total and perpetual: Separation of the wicked and impenitent from the comfortable Presence, and the glorious Presence of God; 
Luke. 13.28.  as when they shall be shut out of his glorious Kingdom, and departed from Christ to dwell with the Devil and his Angels. And though this be not a death (properly so called) yet it may fitly be called by that name, because of the terror of it, (Death being naturally the most terrible thing) as Heaven is fitly called Paradise, for the pleasure and purity of it, 
Luke 23. 4●2.  though it be not that place which was mentioned in the 2. of Genesis. And if a state of worldly troubles may be called a Death, (in 2. Cor. 1.10. compared with the 8. verse) how much more may a state of endless punishment be called by that name? See Rev. 21.8.  
And thus having vindicated Mr. Perkins from Mr. R's cavils, I shall pass over the idle discourses of the 139 and 140 pages, and speak a few words of that which seems more worthy of my censure, in 141 page, thus, 
p. 141.  R.— We read in Rom. 2.31. of very great sinners, proud, spiteful, Inventors of evil things, and such like, yet the word saith not, 
Ro. 6.21.  that they are worthy of more than death: and if death be the end of these things, than there is not any thing to come after death.—  
B. This is a rare piece of Learning indeed, and such as the common sort of Preachers never had the confidence to teach their hearers either from the Pulpit or the Press. But that it may not be thought better of than it deserves, let us examine it briefly: the main strength of his Speech lies in this [That God hath not said that those wicked ones mentioned in that place, were worthy of any more than death] true indeed they were worthy of no more punishment than death, for that death there spoken of is nothing less than eternal Damnation: And thus the unpardonable sin, 
1 Joh. 5.16.  called by St. John, a sin unto death, that is, such a sin as necessarily and infallibly brings eternal damnation upon the sinner. And that so great sinners are worthy of more punishment than corporal death, I believe was scarce ever doubted of by any but Mr. R. (that ever were acquainted with Scripture, and the sound writings that explain it) yea, I doubt not but the proudest Jesuit in the world would easily grant it; and if it be needful to be proved, these considerations may be sufficient for it. 
Sin deserves worse punishment than corporal Death.  1. That this is no more than the Beasts and Birds endure who never sinned: they die and die totally; whereas men though never so wicked die only in their bodies (as all but Atheists will acknowledge) And can we think an obstinate rebellious sinner deserves no worse than that which the most harmless useful creatures do suffer?  
2. That the best of the Saints suffer death as well as the worst, yea, some of them have suffered much worse, viz. by conflicting many years with horrid Temptations, to despair and the like, (as Mr. Glover, a most excellent Christian, in the Book of Martyrs, is said to have been in despair five years together.) And shall we think the wicked are worthy of no worse evil than the best of God's children have undergone? God forbidden.  

p. 102.  In the former part of his Book, He tells us of some Books that were burnt in London by the Hangman, and saith thereupon, the same Spirit is alive to burn this which he hath written. And I think it doth as well deserve that honour as ever any book in the world did, as may appear not only by what hath been seen of it hitherto, but also and especially by that which follows to the end of it, and particularly by this act of his, in this Page I am upon: viz. by urging Rom. 6.21. to prove that there is not any thing to come after Death: (to speak in his own plain words, p. 141. lin. 16.) Surely it is more than bade enough to doubt whether there be any thing to come after Death or not; much worse to hold absolutely, that there is not; for that contradicts the Scriptures, which tell us, that after Death there is a Judgement, and a Vengeance to be inflicted on them that obey not the Gospel of Christ, 2 Thess. 1.9. Hebrews 9.27. 
Heb. 9.27.  and in a word everlasting shame and contempt, (to the wicked, he means) Dan. 12.2, etc.  
But for a Man to act Mr. R.'s part, and to urge Holy Scripture in defence of such a Heathenish Opinion, who can imagine how horrible a thing it is in the eyes of God, (I doubt not but he would suffer worse than corporal Death for it, if God should deal with him after his deserts, what ever slight thoughts he hath of it) And how far these words [The end of these things is Death] I say how far these words are from proving, that there is no Punishment for any after Death, is so plain, that there's little need of any thing to be said about it, for Death here signifies (as before) Eternal damnation: As when it is said, if ye live after the flesh ye shall die, that is, be Damned, Rom. 8.13. (for however they live, they are as much subject to temporal Death, as 'tis clear.)  Proof 3d. R.— Their Opinion of a Punishment never to end makes not sin, 
p. 146.  but Christ to be the cause of their so suffering; for if Christ had not come, there had been no Resurrection, and if no Resurrection there could be no Punishment after Death: But Christ may not be supposed to be the cause of their Punishment, etc. 
B. If this be a Proof, it is a very ugly one certainly, and will not be much valued by them that know what Christ, or Sin, or Punishment is. However, I shall not think much to say something to it. I confess Christ is said to be the cause of the Resurrection of the Dead: He is the efficient cause of the Resurrection of the wicked, as he is God of the same substance with his Father; and he is the Meritorious cause of the Resurrection of the Saints, as their Head and Mediator. (I mean as their Resurrection is a glorious Resurrection, in Philip. 3.11. If by any means I may attain to the Resurrection of the Dead. 
* Intelligit non simplicem sed gloriosam. Zanch. in loc. ) Now observe his Argument; Without the Resurrection, the wicked could not be punished after Death: Christ is the cause of their Resurrection, (if they be raised) therefore if they suffer for ever, Christ is the cause of it, which is absurd— This is manifestly his Proof in this matter: and how absurd it is, may be showed in a Parallel case, as thus: [Without life and strength Men could not rob on the Highway: but it is God that gives them life and strength, and without him they could not have them; therefore God is the cause of their Robbing] Would not a Christian abhor such a Reasoning as this, yea, would not the Devil himself be almost ashamed of it? and yet if I am not most exceedingly mistaken, it is as good a Reasoning as that of his, yea the very same in kind. If he had not forgotten all his Logic he might have remembered, that Causa sine quâ non, is not a cause strictly and properly so called, but only a pre-requisite condition, etc. Sine ullo causali Influxu, as the Learned Scheibler expresseth it. 
* Topic. de causis, cap. 2. Artic. 4.  If my Author had not had Ink and Paper, (or something that might serve in stead of them) he could not have written these his many Infallible Proofs, yet (if we speak properly) it was not his Ink or his Paper, or any such thing that was the cause of his writing them, but his Error, and his desire of defending it, etc.  
And seeing his great weakness in this particular, it will not be much amiss to bring in to his Assistance the Learning of his Learned Brother Mr. Tho. Hobbs of Malmesbury, who, though (in some things) he speaks more honestly than my Author hath done, yet is no approver of the Doctrine I contend for. For in his Leviathan (Chapter 44. p. 346. as the Reverend Dr. Tully citeth him in his Exposit. Symboli) he supposeth the Everlasting Punishment spoken of in the Gospel, 
A Digression to Mr. Hobbs.  to be meant, not of every Damned Man in particular, but only to be specifical, and to respect divers of them successively, so as that one should be punished a time, and then be turned into nothing, than another to come in his place, and so soon as he is annihilated, another after him, and another (again) after him, and so on.— Which doubtless was the fruit of his own Invention, for I verily believe it never came into the Head of any Man before him. But I answer,  
Answ. 1 1. By his leave, there can be no Everlasting Punishment upon them at this rate, unless they who are first annihilated, are made alive again, after their annihilation, (for if they be all annihilated one after another, at last there will be no Punishment upon any of them) and to suppose them to be raised from the Dead to suffer for a time, and then to be annihilated, and afterwards to be made, and made alive again, that they may suffer again; This I say, as it would not be approved by other Christians, so 'tis a question whether it would not be looked upon as a great absurdity by himself. And he that can imagine such a thing as probable, may by the same perfection imagine them to be annihilated and made again (& vice versa) every Hours space: (for the Scripture saith no more for the one than the other) And he that can think so, must needs have a very working fancy, or (rather) a mighty Windmill in his Pate.  
Ans. 2 Secondly, If this might pass for true or probable, concerning the successive punishment of Damned Men, it might be thought so, in like sort of damned Spirits or Devils [That some of them shall be punished for a time, and then be annihilated, and others be punished, and so of the rest] which yet no Christian in the World (I believe) ever dreamt of.  
Ans. 3 Thirdly, When they are raised from the Dead, they shall be raised incorruptible, so far shall they be from total corruption or annihilation. 
1 Cor. 15.  They shall seek Death, but shall not find it. Revel. 9th.  
Ans. 4 Fourthly, The Text itself confutes this conceit, and shows us clearly, that the Everlasting Punishment shall be upon the wicked, (in Individuo) upon every particular Person among them that are found such at the Day of Christ. For the words are thus, Matth. 25. v. 46. These (i. e. these in particular) shall go away into everlasting punishment: as much as if he had said, Every one of them shall be punished everlastingly: as in Revel. 7.14. These are they that are come out of great Tribulation. And if the former part of the 46. Verse doth not mean an everlasting punishment upon every one of the wicked in particular, how shall we be assured that the latter part of the Verse means the everlasting happiness of every righteous Man in particular? for I will be judged by Mr. Hobbs himself whether the Greek Pronoun (there used) do not denote a particularity as plainly in the one as in the other. But I need say no more to this Error of his, since that worthy Doctor (in the place cited) hath proclaimed its vileness in these words— Regnum tenebrarum, de quo ibi delirat, maxim promovet, etc. 
(p. 142.)   
And in the following Lines, he assures us, that Mr. Hobbs compares the state of the Damned, in, and under Punishment, to the troubles of a Married state here in the World: which was such a piece of wisdom, as his Parents (I dare say) did never teach him. And is accounted by the same pious Person not only ridiculous, but Atheistical: 
* Dr. Tully. 143. Lin. 4.  And then he adds, [Nec istam sanè circa Impios in orco suo Ethnicorum ullus (etiam dementissimus) insaniam unquam insanivit.] In plain English, that the silliest Heathen never had such a mad conceit in his Head. Is it not strange Mr. H. doth not chastise him, by publishing a Latin Epistle concerning him; but if ever he should, I hope the Printer will not give much for the Copy of it, lest he should be a loser by it. (And if one Limb of his Leviathan be so monstrous, 
See Bish. Bramhall against it.  what a frightful Creature may the whole Leviathan be?)  
But now it will be time to return to Mr. R. to examine his Fourth Proof, which is thus.  
His 4th. proof. Christ came to deliver his People out of the hands of all their enemies, and to save them from all the miseries that they are subject to; 
p. 149.  but there is no mention made in Scripture of his delivering them from a punishment after Death.— So He, in p. 149.  
Answered. I answer: There is mention made of it implicitly and in substance, though not expressly in those very words: For it is said, that he redeemed them from the curse of the Law, Gal. 3. and from the wrath to come, in 1 Thessal. 1. last verse. In a word, The wicked shall arise out of their Graves to punishment, 
Dan. 12.2. John 5.29.  and come forth to the Resurrection of Damnation: from which Christ hath freed the Saints.  
And here under this fourth Proof, for many Pages together, from the 150. to 161. he hath such a wild Discourse, as his Reader, I dare say, never met with in any other Book whatsoever: I shall not transcribe it at large, (for why should my time be spent so vainly, especially considering how much of usefuller work I have to do) but shall only present thee with some of the choicest flowers therein, which will smell no whit better than stinking weeds: And the first is thus: 
p. 151.  R.— If a Punishment for ever be due to man for sin, Christ must have suffered for ever to free us from it.—  
B. In these words we may note first his Opinion, and secondly his Proof of it. His Opinion (which they discover) is this, That everlasting Punishment is not due to Man for sin, or that he doth not deserve to be punished for ever for his sin: It seems then, though he prayed for some things, (as he tells us in the Epistle to the Reader) yet he never prayed to be delivered from endless punishment, as ten thousands of his betters have done, (and if God should cast him into it, he must not find fault, since he never desired him to save him from it.) And hereby we may perceive how far he goes beyond the very worst of Papists and Sectarists that are among us. The one, though they have too many silly Dreams about Purgatory, yet they do not doubt of the Everlastingness of hell Torments, or of the desert of them by the sins of men, being taught the one and the other by their great Masters in the Catholic Faith, as Bellarm. de amiss. great. l. 1. cap. 14. Valentia Tom. 2. disp. 6. quaest. 17. punct. 4. and others, who cite the Schoolmen for it largely enough. 
* Vid. Baronii disp. de Peccato mortali. etc. part. 2. Sect. 3.  And the other, though they are little in love with our Liturgy in general, or our Litany in particular, yet they count it no Superstition to pray as we do therein [from Everlasting Damnation, Good Lord deliver us] So that he differs herein from these persons, as much as from Orthodox Protestants, and the Church of England. And seeing he is singular herein, he had need give us a very good Proof of his Opinion before he may hope to win us to it. But behold what it is!  R. [If everlasting punishment be due to us for sin, then if Christ free us from it, he must suffer everlastingly himself.] 
B. But this will need a proof as much as the other, and when he or his Brethren shall undertake to prove it, I will undertake to Answer them. And to that which he hath said, I reply thus: That Christ's Sufferings in the place of his people were sufficient to deliver them from everlasting punishment, though he did not suffer for ever, for his Temporal Sufferings were of infinite merit and value, as being the Sufferings of an Infinite Person, the Eternal Son of God, whom all the Highest Angels are enjoined to worship, or in St. Paul's phrase, God over all blessed for ever, in Rom. 9 
Rom. 9.5.  For like as the greatness of an Injury is measured by the greatness of the person that suffers it, so the value of the satisfaction is esteemed by the Excellency of the Person that makes the Satisfaction, as is well observed by the excellent and acute Author in the Margin, in his Anatome Samosatenianismi, 
Mart. Z. Thalyaeus. quaest. 1. Arg. 11.  p. (mihi) 81. Actus secundi necessitatem supplevit tum dignit as personae, tum pondus passionum, etc. But of this something hath been said already, (only I may add thus much, that the eternity of Christ's Sufferings, if it might be supposed, could not work our deliverance, if his Temporal Sufferings could not. For according to strict justice, He being to suffer in our place, could not deliver us, till he had suffered sufficiently for us. But now in case he had been to suffer for ever, he should never suffer sufficiently till he had suffered for ever, which [till] implies a contradiction, since Eternity can never expire, wherefore his rare invention, in this case, is nothing worth.) And whereas we suppose the dignity of Christ's person, as he is God, to add such a value to his Sufferings (that his Temporal Sufferings may serve instead of our Eternal Sufferings) he gives us this for Answer, [That the Godhead of Christ did not suffer] which I confess is a Truth, but nothing at all to the purpose, for though his Godhead did not suffer, yet he, who is God, did suffer, (though only in his humane Nature.) And it was more for God to suffer for a time, than for sinful creatures to suffer for ever, and with his Sufferings (for his people) God his Father is fully satisfied; since he hath given himself for them, a Offering and a Sacrifice of sweet smelling savour to God. 
Eph. 5.2.   
But against this he objecteth after this manner, 
p. 157.  R.— [God was never unsatisfied: He is Perfect, Infinite, Blessed, unchangeable, and how could he be so if he were unsatisfied at any time?]  
B. Herein he doth greatly mistake our meaning, and supposeth that we hold God was discontented, when we say there was need of a satisfaction to be made unto him, for the sins of his people. Thick Ale certainly, that could fill the Gentleman's head with such gross Imaginations! That indeed were as bad Divinity, as most that hath come from Rome or Malmsbury; and needs no more to confute it than the consideration of those Perfections of God which my Author mentioneth. But to recover him out of this Error, we would tell him, that we mean not (by a Satisfaction) such a thing as makes God better contented (or happier) than he was before, (that were madness so much as to imagine) but such a thing as Answers the demands of his Law and Justice, which necessarily require that sin should be punished according to its demerit, either upon the sinner himself or his Surety: as the Learned Dr. Owen hath excellently demonstrated in his Diatriba upon that subject 
* De Justitiâ Divinâ.  (which my Author, I hope, will not undertake to confute.)  
And now let us proceed to the remaining Proofs that he gives us in the following pages, p. 162.  
p. 162.  Proof 4 R.— Zephan. 1.18. He shall make a speedy Riddance of them in the day of his wrath. But to continue for ever in Punishment, is no speedy Riddance. So the pouring out his Anger is called [a Day] which agrees not to a punishment that never ends.— 
B. Bold men will not scruple to act like themselves, he that hath perverted so many other Texts to his purpose will do the like by this, yet 'tis fit we should tell him of it (whether he will repent of it or no) Wherefore we desire him (or his companions) to observe that the Text doth not say as he saith, but thus [The whole land shall be devoured by the fire of his Jealousy, for he shall make a speedy riddance of all them that dwell in the land.] Which words manifestly speak of a National judgement here in the World, but prove nothing of such a quick dispatch in another world, after the day of general Resurrection. And as for the word (Day) it is not always used to signify, a day and no more, (or thereabouts) but a time indefinitely, as when we read of an Evil day, and of the day of Visitation, and the like. In that day the Lord alone shall be exalted, 
Esay 2.17.  and what day is that? Surely for ever after this world is ended; Eternity will be the day of his Glory, and no less shall be the day of his Favour to his Servants, and of his Vengeance upon his Enemies.  Proof 6 R.— The opinion of a punishment never to end doth cause much sin— I deny that— 
p. 163, etc.  
— Here he adds several Proofs (such as they are) some of the choicest of which I shall examine.  
R. 1.— It causeth fear.] True indeed, it doth so, but is it therefore the cause of sin? If so, what shall we think of the threaten of God's judgements in this world? doubtless they cause or should cause fear in the wicked man, yet he had not best say that they cause, or should cause sin in them.  R. 2.— Fear troubles the hearts of many of the Lords people, (he means his Faithful people) and Christ saith, Let not your hearts be troubled, John 14. 
It seems he would have their Fears removed, by telling them that there is no hell nor Everlasting Punishment for any after this life. But wise men will not go that way to work, in comforting the Godly, but rather will comfort them by telling them, that Christ hath saved them from it, and delivered them from that wrath to come.  R. 3.— If the Soul apprehends itself liable to Everlasting Punishment, it cannot submit to God or be quiet.— 
What doth he mean in saying [It cannot submit to God] If he means a contentedness to undergo that Everlasting punishment, we say God requires them not so to be content, but rather to be content to turn to him, and his service, and to accept of Christ as Saviour and Lord, that they may (in a way of Faith and Holiness) escape that Punishment. If he mean any thing else, he may keep his meaning to himself, unless the world had need of it. And if he think wicked men should be quiet with their Spiritual state, and live contentedly and securely in a state of sin, I must profess I know no wise man that is of his Opinion.  R. 4.— This Opinion maketh many to murder themselves that they may not live to increase their sin, and consequently, their Punishment in another world. 
This Opinion (saith he) maketh this mischief— But as he doth not prove it, so I deny it. For 'tis not this Opinion, but their mistakes about it, and other Delusions and Temptations that maketh them so to do. And it would be no hard matter to prove that this Doctrine rightly believed, would be a powerful Preservative against self-murder; for if Murderers are so much in danger of such 
* Rev. 21.8.  misery, he that believes so will not easily be persuaded to murder himself, to bring this misery upon him. (yet we must not judge that all self-killers are self-murderers, or damned persons.)  R. 5.— The contrary Opinion tends most to comfort those persons whose friends have died, and left no testimony of their conversion to God.— 
This (Reader) is the present case (what course we should take to comfort those persons who are afraid their friends shall suffer the everlasting punishments, as dying without any signs of a true Conversion?) My Author thinks it the best way to tell them, that there is no such thing for any man to suffer (though finally wicked and impenitent) This indeed were a very quick and easy way, if it were but as safe too, but certainly it is not, (as my first Chapter hath sufficiently showed, where the proof of the point is given at large, and far above all that Mr. R. or all his Brethren, can ever Answer to it.)  
The surer and more warrantable ways for men to quiet their minds in that case, are as follows.  
1. To judge charitably, and hope the best of their deceased Friends: 
The Case of those that fear the worst of their deceased Friends considered.  and not too confidently to persuade themselves of their everlasting misery, because they could not see such signs of true Conversion as might be wished. For though we may be sure that all they are lost for ever (and beyond all hopes of recovery) that die unconverted, yet we cannot be so sure of such and such particular persons, that they did die unconverted: for God's Judgements are a great deep and his Ways past finding out; God may work his gracious work in the Soul, at the last minute of life, if he so please, and we cannot prove that he will not do so.  
Object. Obj. But if a man should not show any signs of Repentance to his last hour, 'tis very doubtful if he be ever converted indeed, and we have much more grounds for our Fears than for our Hopes concerning him.  
Answer. 'Tis very true and cannot justly be denied; if a man be not godly till his dying day, 'tis ten to one but he will die an ungodly man (and if he do so, he is certainly undone for ever, in 2 Pet. 3.7. The day of Judgement is called a day of perdition to such persons,) But then consider—  
1. That if your Friends have lived and died ungodly, and so are fallen into everlasting Punishment, yet it was God that cast them into that Punishment: He alone hath the Keys of Hell and of Death, and none but he could adjudge them to it; and therefore they must not murmur at it, since it was He that hath done it: Thus the Psalmist, Psal. 39 I was dumb, 
Ps. 39.9.  and opened not my mouth (in a way of impatience, he means) for thou Lord hast done it.  
2. As it was God that hath done it, so he hath never done it, but when it was fit to be done; he is perfectly just in this severe Dispensation, of casting the impenitent into Everlasting Punishment. The proof of which I have given in the end of my first Chapter. Assuredly, The Lord is holy in all his ways, and Righteous in all his works, Psal. 145.18. and if we doubt of it now, there shall hereafter be a Revelation of his Righteous judgement, Rom. 2. If they continued his Enemies, must he save them because they were your friends? or must their Relation to you hinder the Judge of the world from doing Right? Surely not.  
3ly, Your excessive sorrow, from the fear of your Friend's misery, will do no good at all, but only disquiet your hearts in vain; for it will not please God, nor profit them, but rather unfit you for the duties that are incumbent upon you; and therefore submit to God, and pray to him to abate your sorrows.  
4ly, Instead of murmuring at God's Dispensations in any kind, give him thanks for his patience and forbearance towards you, and the means of grace that are afforded you: And be assured, what ever be the state of the Dead, yourselves shall be happy enough, if you turn to him in sincerity, 
Esay 55.7.  while you live on Earth.  
5ly, Study the vile nature of sin, view it in the Glass of God's holy Law, and in the Sufferings of Christ, etc. See how it crosses the will, and dishonours the Name of the great God; See how it breaks his Law, resists his Power, denies his Sovereignty, disparages his Wisdom, despises his Threaten, and abuses his Mercy, etc. If we did rightly apprehend these things, we should be so far from murmuring at our Maker for condemning some, that we should greatly admire that he doth not condemn all sinners in the World.  Proof 7 R.— We read in Esay 57 v. 16. The words of the Lord himself, saying, [I will not contend for ever, neither will I be always wroth, etc. Therefore he will not punish for ever. 
B. If he were deservedly looked upon as an absurd fellow that made his Answer concerning Onions, when the question was proposed concerning Garlic only; what an intolerable absurdity is my Author guilty of, when he urgeth such a Text for the Impunity of the wicked, which manifestly speaks of the Mercy of God to the Saints. In the foregoing Verse he tells us, He will look (with an eye of favour, that is) to him that is of an humble and a contrite Spirit; 
v. 15.  And then he adds, I will not contend for ever; viz. with such a one. But will this prove that he will not contend for ever with any others; with them that are so proud that they care not for God, that go on wilfully in the ways that his Soul hateth, and will not be reform? surely not. If Mr. R. will see no difference between the godly and the wicked, the humble Christian, and the proud-hearted Hypocrite, yet our God will, and will also make others see the difference hereafter: when the one shall be separated from the other, 
Mal. 3.18.  as the Sheep from the Goats, Matth 25. (setting the one on his right hand, and the other on his left.) Doubtless the boldest Hypocrite will tremble then, and their hopeless cries be far louder in another World, than their scornfullest laughter was in this.   

CHAP. III. SECT. iv The remaining part of his Infallible Proofs examined.  Proof 8 R.— God hath planted in man an universal love to man, especially to his own offspring, be they obedient or disobedient; What Bowels of love in Parents, etc. 
p. 170.  They do not desire their offspring, though disobedient, should suffer such a torment, as these men speak of, one Year to an end; therefore God will not inflict extreme miseries upon men for ever, since they are his offspring, as they are his Creatures: for God is not less merciful than man.— 
B. THis is the substance of his proof. And if it be sufficient to prove what he intends by it, 
God's mercy, and Parents pity, not alike in all things.  it will be sufficient for other purposes too, which Christians will not judge it to be, viz. to prove that the Devils shall not suffer extreme punishments without end; and that Christ was not punished (extremely) for the offences of such as we. For the former, we will take his Argument and urge it thus, [Parents would not desire to cast their Children into an irrecoverable state of misery, upon their first act of disobedience towards them: How can we think then, that God would cast the Angels (that were the noblest of all the works of his hands) into an irrecoverable state of misery, upon the commission of the first sin against him? for God is not less merciful than Man.]  
Doubtless the Proof is as strong this way, as the other way, and yet it is not strong enough, nor will not (cannot) prevail upon them that believe what the Scripture saith in the case: for let us prove what we will, yet the Apostle hath told us, 
2 Pet. 2.4. Judas 6. Matth. 25.41.  that God spared not the Angels that sinned, but cast them down, etc. 2 Pet. And hath prepared everlasting fire for them, Matth 25. (And therefore whatsoever proofs are brought to the contrary, are not Proofs truly so called, but Sophistical Arguments and mere deceits.)  
For the latter also we may reason (as strongly) after the same rate. [A good Father would not have his beloved Son (that never offended him) be severely punished for those offences that he never committed, therefore much less would the God of all Mercy lay the punishment of our sins upon his Holy Son Jesus, in whom his Soul delighted.] One Egg is not more like another than this is like my Author's Proof aforesaid. And though it might be approved by Socinians, yet Christians will not be wrought upon by it, 
Esay 53.  while they read and believe Rom. 4.25. compared with Rom. 5.8 and, in one word, the 53d. Chapter of Esay.  
And thus we have seen how far this his Proof is from being infallible: and therefore the Reader will not think I am bound to say any thing more unto it; yet for his farther satisfaction, I will add thus much: viz. That God is not as Man in every thing, (for then he should not be a God indeed) nor may his goodness and Man's be compared together, any farther than the Scriptures will allow of: And though he be more merciful than Man is, and will show forth more love and kindness to the meanest of his faithful servants, than the most compassionate Parent ever did (or can do) to his beloved Child; yet his saving Mercy hath its proper objects, and is not extended promiscuously to all the Sons of Men. He is free in the exercising of it, and hath mercy on whom he will: And his Mercy no more binds him to save All Men, than it did to save all Angels: The wicked and impenitent are the objects of his wrath, as the Returning sinners are the objects of his love. Again, God is not only a God of Mercy, 
Psal. 94.1.  but a God of Vengeance. To him vengeance belongeth, Psal. 94. where the word vengeance, is mentioned twice in one verse; And he is the Supreme Lawgiver and Governor of the World. Now as he is such, it belongs to him to see that his obstinate and uncurable Enemies may not go unpunished: And though he desires not their punishment for everlasting, (to use Mr. R.'s word) as it is a punishment, yet he will inflict it, as it is an Execution of Justice, and a discovery of his holiness, and hatred of sin, and the like. And (to come to the comparison) a Father, that is a Judge and a Lawgiver, as well as a Father, and (as such) hath made a Law that such and such offenders shall suffer so many Month's imprisonment, who ever they be; may not dispense with that Law, (if it be just) no not in the case of his own Children, when they commit the said offences. So the God of Mercy being a Judge and Lawgiver, is engaged by his Honour and Justice to punish sin, (which is the transgression of his Law) according to its desert. If you say it is not punished upon the Saints, I answer: That it was punished upon their Surety Christ Jesus in their place, and they are freed by the merit of his sufferings: But it is not so with the Enemies of his holiness, so remaining; they must answer for themselves.  Proof 9 R.— If mwn had deserved everlasting punishment, yet why may not God show that mercy, as not to inflict it, as well as to let the Rain fall upon them that no way deserve it? 
p. 171, 172.  Men often show more kindness to disobedient Children than they deserve: And may not God do the same?— 
B. This [if Man had deserved such punishment] is spoken only for Argument sake, for he doth not grant it to be a truth, but it hath been proved before, whether he will grant it, or not. But this being supposed, What then? For (saith he) why may not God show so much mercy, as not to inflict it upon them that deserve it, as he gives the rain to them that deserve it not.— I answer, He doth show so much mercy upon many such, (yea many thousands) as not to inflict it on them: All that truly turn from their evil ways, and believe on his Son Christ Jesus, shall for his sake be secured from it, and he will spare them, as a man spareth his own Son that serveth him. But if he ask, 
Mal. 3.16, 17.  why he may not show such mercy upon all in general, or upon the wicked that continue such, Then I except against his question; for we are not concerned (in this case) to inquire what he may do, but what he will do. Things revealed (by his own confession) belong to us, now he hath revealed his will to the contrary, as in other places, so in that so often mentioned, Matth. 25. These shall go away into everlasting punishment: and, to take vengeance of them that know not God, and obey not the Gospel of our Lord Jesus Christ, 
2 Thess. 1.9.  who shall be punished with everlasting destruction, etc. 2 Thess. (But he hath not said he will give them no Rain while they live on Earth, and therefore is free to give it them, though they deserve it not.) So that for a Man to ask, why God may not show such favour to the Impenitent, as not to inflict such punishment upon them, is in effect, to ask, why he may not act contrary to his own word? which is a question more fit to be abhorred than to be answered.  
And what if Parent's show more kindness to disobedient Children than they deserve, yet he must not think that Men are a fit rule for God to walk by; nor doth he believe that God is bound to show such kindness to his rebellious Creatures, as Men are to their disobedient Children. (yet it must be remembered, that God doth show a thousand times more kindness to his enemies in this World, than they deserve, or could deserve, if they were his faithfullest servants, and doth more for them every day in the Year, than Parents can do for their best Children.) And these things being considered, all that which he adds concerning the greatness of God's Mercy above the mercy of man, is vain as to that for which he intends it: But of that we may have occasion to speak more hereafter.  Proof. 10 
p. 173.  R.— God general goodness in the Creation of the world is to all his Creatures, Eccles. 5.9. The profit of the Earth is for all— 
B. And what of that? Is that a proof there shall be no everlasting Punishment for any man? Surely if it be, 'tis not an infallible one, but an Idle and impertinent one: for the question (in this affair) is not of God's general goodness, but of his saving Mercy: Now though we grant the one to be extended to all creatures, yet we do not grant it of the other. God indeed is good to all, but he doth not grant all goodness to all alike: 
Dan. 12.  but as some shall arise to everlasting Glory, so others shall arise to everlasting shame.  
p. 173. lin. 18.  R.— God takes care to provide for all, and bids us feed and  the worst that want, etc. and he that would not have them suffer want here, will not impose an everlasting Misery on them hereafter. 
B. We may say of Mr. R. as some did of our Saviour (though in a contrary sense) that never man spoke like him: Surely, none but himself did ever go about to prove this point in this manner: And at the same rate a wicked man might need no better proof of his escaping Hell hereafter, than his health, and wealth and prosperity here, for he might say as Mr. R. Surely that God who would not lay upon them the miseries of sickness and poverty here, will not inflict greater miseries for ever hereafter. (Yet Christians will not count this any good evidence of a state of Salvation.) Doth not the Parable in Luke 16. manifestly suppose, that a man may have comfort here and Torment hereafter: All the Turkish Emperors, and all the Popes, (I should have set them first, as being the proudest of the two) All these I say, had Honour and Greatness enough in this world, yet we cannot doubt but many of them (if not all) will inherit shame in the world to come.  Proof. 11 R.— Their Opinion lesseneth the goodness of God and limiteth it to a few— whereas the Scriptures declare it to be to all. 
p. 174.  All flesh shall see his Salvation, Luke 3.6. and He will have all men to be Saved, 1 Tim. 2.4. The Protestants in Poland say there will come a time wherein the fallen Angels and the wickedest men shall be set free.— 
B. This is not all that he saith under this 11. Proof, nor do I take myself to be engaged to spend my Ink upon all the Vanities he is guilty of: (yet that which is for his turn, I shall not fear to deal with) He urgeth Rom. 8.19.21. to prove that all in general shall be Saved: but unless he had made out his Proof from it, or shown some better man than himself that hath urged it for that purpose, I shall not think fit to say any thing to it: for I am sure Christians may read that Text a thousand times, without danger of being led thereby into that Opinion. But let us come to the point.— Our Opinion (he saith) lesseneth the goodness of God and limiteth it unto a few:] concerning which we would demand of him, what he means by God's goodness? If he means God's common goodness, it is utterly denied: our Opinion denies not the extent of that goodness to all; though we believe a Hell, yet we believe God is good to all here, and he therefore casts some into Hell because they would not be (truly) good to themselves, nor choose the good ways which he commands them to walk in. But if he mean it of God's saving goodness, than I say our Opinion denies it to extend to all (so as to save All) for narrow is the way which leads unto life, and few there be that find it. (i.e. few in comparison, 
Matth. 7.14.  or not near so many as miss of it, though very many considered in themselves.) But he tells us [All flesh shall see his Salvation] very true, who doubts of it? But he that dares believe his Saviour (in that Text but now mentioned) will not think that it means that all without exception shall be Saved; and if it were so, than I say, what Divinity, yea what truth or sense (to speak with Reverence) shall be found in the words of Paul to the Corinthians, We are a sweet savour, etc. in them that are saved, and in them that perish: (what shall become of this division of mankind into [them that are saved] and them that [perish] if All should be saved and none perish?) If Mr. Richardson can crack this Nut, I will confess his Teeth are strong. And as for those Texts, they are far from proving the contrary: 
Luke 3.6, Cleared.  All flesh shall see his Salvation, speaks nothing for his turn, unless he had made it appear that [All in those Texts, means all whatsoever, without exception of any;] which I dare say he cannot do, nor could it agree with the other places alleged, if taken in that sense: wherefore by All, we mean All sorts (that Repent and Believe) such persons of what sort soever, whether Jew or Gentile, high or low, bond or free, etc. shall see the Salvation of God. As when it is said, our Lord healed all Diseases among the people, i. e. all sorts; and in another, ye shall be hated of all men for my Names sake, 
Matth. 10.22.  that is, of all sorts of men, for certainly All in general did not hate them for Christ's sake, yea some loved them as truly for it, as others hated them.  

1 Tim. 2.4. Cleared.  And the other Text may be vindicated with no less difficulty than the former. It runs thus, He would that All should be saved: may we hence infer, that God will actually and eventually save all, or that he purposeth to save all? no sure, nothing less. There are several Answers, to be made unto it to remove this sense from it.  
1. That the word All, may be taken of all sorts as before; and if I should answer thus, Mr. R. might find it hard enough to confute it. 2. That the will of God is to be distinguished in this case, it may signify either his Appointing will, or his Approving 
* Vid. Chamier. de praedestin. l. 7. cap. 6.  will; God may be said to will the Salvation of All in general, by his Approving will: because he thus willeth them to walk in the way of Salvation, and to shun those things that tend to their Ruin. As a King may be said to will that none of his subjects should be put to death, because he approves not of (but wills them to shun) those evil ways which make them deserve such punishment from him. But yet in case they prove Thiefs or Murderers, or unsufferable Enemies to the Commonwealth, in any other way, he wills that they should die for it, and appoints them to be put to death. (and that without any disparagement to his goodness and merciful disposition) So in case men will not forsake their wicked ways, and turn to God and his true service, the Judge of the world doth will their deserved Punishment, and will punish them with an Everlasting destruction 
* 2 Thess. 1.9.  (and that without any impeachment of his Mercy and Goodness) In a word, he doth not so will the Salvation of All in general, as to bring them to Salvation; that's plain, since straight is the gate and narrow is the way that leads to Salvation, 
Matth. 7.14.  and few there be that find it. And that this Text aforesaid doth not mean any such thing is plain, for he would that All should be saved, and come to the knowledge of the Truth (even his Gospel and word of Truth) But 'tis clear God doth not so will, that All should come to the knowledge of his Truth, as to bring them infallibly to the knowledge of it: Therefore he doth not so Will that all shall be saved, as to bring them infallibly to Salvation. The Argument is good, because the Apostle maketh no difference between God's Willing that All should be saved, and his Willing that all should come to the knowledge of his Truth. And the word in the Original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I find is not active but passive only, and accordingly it is rendered in our Translation, (not He Willeth to Save all, but) He Willeth that all should be saved. The former would infer the certain Salvation of All, (for who hath resisted his Will?) but not so the latter, as the excellent Author in the Margin hath proved, in his most Learned Animadversions against Mr. Hoard 
* B. Davenant p. (mihi) 17●, etc.  (which our new Predestinarians, I hope, have so much wisdom as not to oppose.)  
He addeth [The Protestants in Poland say there will come a time wherein the fallen Angels, and the wickedest men shall be set free] (from Punishment he means.)  
B. And what of all that? Doth he think they were infallible, that we should believe so, merely because they say so? Why did he not set down some of their Reasons for it? had he done so I would have been content to examine them, as I have done his, and doubt not but I could Answer them as easily, by God's ordinary assistance. 2. Whom doth he mean by [the Protestants of Poland?] If he means the best and soundest Protestants (as the Denomination ought to be à potiori) I say, if he means the Orthodox Protestants of that Country, such as Arnoldus, Maccovius, Chrzastovius (the latter of which wrote against the Arrians 
* In cap. 1. Johan. Evangel.  in general, as the two former against Socinus and Smalcius) or 
* Author Censurae Confess. Socin.  Salinarius, Clementinus, Zabarovius, Zarnovecius, etc. If he mean such Protestants of Poland as these, and the like, I utterly deny that ever they taught such Doctrine: and if my Author would read their worthy Works, he might soon see very much to the contrary. But if he mean the Heretical Protestants of Poland (who were called Protestants in opposition to Papists, and yet were as bad or worse than Papists in doctrine) such as Smalcius, Archisevius, Ostaradius, etc. then I do not deny but they might be of the opinion that Mr. R. speaks of. But the judgement of these men will not go far with me, for I am well assured, that such rank Socinians as they, were not guided by a good Spirit, and I think they were not Protestants or Christians, unless in the same sense as Rebels are Subjects, i. e. bad Subjects.  
p. 177.  R.— All men are in God, for in him we live, and move, and have our Being: And if all men are in God, all men are in Christ, for He and the Father are one: Jo. 10. Now all confess, that all who are in Christ shall be saved. Rom. 8.1.] 
B. O admirable profoundness and learning! enough to puzzle those Mahometan Priests, that blew their blinding Powder into the eyes of the People, and no less mischievous to the minds of his deluded Disciples, than that Powder was to the Gazer's upon Mahomet's Tomb: I dare forfeit one of my Fingers, if he can show me a more base, and more wilfully-distorted speech, a more gross and wretched piece of sophistry, in any of the Writings of the Romish Foxes, than this under consideration: Surely it is hard to guests which he strained most herein, his wits, or his conscience: For my part I do verily judge, that he offered violence to both of them. And that he should take so much pains in vain, may well be matter of vexation to him; and yet so he hath done and no better. For consider,  

How all men are [in God.]  1. When it is said in the Acts, That in God we live, and move, and have our Being, (speaking of Men in general) that doth not mean, that he is the Saviour of all Men in a special sense, but that he is the upholder, maintainer, and preserver of all Men: not that all Men have an interest in his saving mercy, but that they are sustained by his power and common providence (so as that they could not live, or move, or have a Being without him.)  
Wherefore, In him we live, is as much as if it were said, By him we live, etc. for the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth commonly signify, By, or Through; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  as we find in Hebr. 1.1. God, who in times past spoke to our Fathers by the Prophets, hath in these last days spoken to us by his Son: where the Greek hath it, [in the Prophets, and in his Son] but the sense of it is, by the Prophets, and therefore our Translators have rendered it [by the Prophets] etc. And so in the Latin 'tis expressed, by Per instead of In: 
Daven. in Col. cap. 1. v. 16.  by Beza, and others. And other Instances are given by the excellent Bishop aforesaid, in his Comment on the Epistle to the Colossians. Now when he saith, If all Men are in God, all Men are in Christ; I grant it in the sense aforesaid: All men are by Christ, for he upholdeth all things by the Word of his Power. And to the last passage, 
Heb. 1.3.  ['Tis commonly confessed that All who are in Christ shall be saved] To this I say, my Return is thus: That if he mean All who are Members of Christ's Mystical Body, or that have an Interest in Christ's Merits and Righteousness, as it is meant in Rom. 8. v. 1. Then I grant that All who are in Christ shall be saved, (which that very Text demonstrateth.) But I utterly deny that All men are in Christ, in this sense of the word. But if he mean, All that are by Christ, (made and maintained in the World by him) than I deny that All such shall be saved, for in this sense the Devils may be said to be in Christ, Colos. 1.16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And thus Mr. R.'s rich Invention is proved to be worth nothing, but scorn and contempt.  R.— In Rom. 5. The second Adam in saving, 
p. 178.  is put in opposition to the first Adam in sinning. And if All Nations shall be blessed, as was foretold, in Gen. 22. Every particular must also, for the general word All, includes every particular. And it is a great lessening of the riches and fullness of God's grace and goodness, to say that God hath made this World for All, and the best World, but for a few.— 
B. That which he would have us gather from Rom. 5. is manifestly thus, That as all Mankind are liable to destruction by means of the first Adam, so all shall be freed from it by the merit of the second Adam, Jesus Christ: But I cannot think how he will find any Text in it, 
Rom. 5.18. cleared.  that may be made very serviceable for such a design, unless it be the 18. Verse of that Chapter. As by the offence of one, judgement came upon all Men to condemnation; so by the righteousness of one, the free gift came upon all Men to justification of life. But this will easily be answered: For the comparison there made between Adam and Christ, is not in respect of the Number of Persons that are saved or destroyed; but in respect of the causes of Salvation and Damnation: That, as the cause of Damnation, even sin, is (originally) only from Adam; so the cause of Salvation, even Righteousness and Justification is wholly from Christ. As all sinners became sinners through the first Adam, and so are liable to damnation through him: so all justified Persons are justified through Christ the second Adam, and have a right to Heaven only through his Righteousness imputed to them. So that when Paul saith, by the Righteousness of one, the free gift came upon all Men to justification of life; it is not so to be taken, as if Justification were common to All men, but that it is through the Righteousness of Christ that All, who are justified, are justified. (viz. that none are justified otherwise.) As the Psalmist saith, the Lord upholdeth all that fall; 
Psal. 145.14.  not that he upholdeth every one that falls, for some fall irrecoverably: as Judas, Pharaoh, the Sinners against the Holy Ghost, etc. but that All who being fallen; are upheld and preserved from falling away utterly, are so upheld only by him. Hanc Deo tribuit gloriam quod sine ejus ope nemo sustentetur, 
Musculus in Psal. 145.  as a worthy Expositor on the place. This glory (saith he) the Psalmist ascribes to God, viz. That without his help none are upheld. Rom. 8.30. Whom he justified, them he also glorified: but God doth not glorify them that live and die unconverted; for, Except ye be converted, 
Matth. 18.3.  ye shall not enter into the Kingdom of Heaven: Matth. 18.3. Therefore neither doth he justify any such Persons.  
Nor is he more fortunate in alleging Gen. 22.18. for, though All (in itself) be inclusive of every particular, 
Genes. 22.18. opened.  yet in that place all Nations cannot signify all particular Persons of every Nation, for if all Nations should be blessed, in this largest sense, none should be cursed, as our Lord will say unto many at the last Day, 
Matth. 25.41.  Depart from me ye cursed. Wherefore by all Nations, understand some of all Nations, or (if you will) many of all Nations, even all true believers in every Nation: And that the word, all Nations, doth not always mean all men in general, 
Esay 2.2.  is plain, by Esay 2.2. where it is said, that All Nations should flow to the Mountain of the Lord's house; which cannot be said of all in general, and is expressed by [many] in the 4. of Micah, 1. Verse.  
And as for the fullness and riches of God's goodness, it is not to be judged of by the number of them that are saved by it, 
The goodness of God how to be judged of.  but rather by the way and manner wherein and whereby they are saved; and by that great Salvation which his People shall partake of. Briefly thus: The riches of God's grace and goodness is seen in the excellency of its effect. For Life is a more excellent thing than Death, and Righteousness than Sin; and (secondly) in the powerfulness of the work, for it argueth a greater power to save than to destroy, to justify than to condemn: (as 'tis a greater matter to reform a few, than to corrupt and harden a great many against the holy Ordinances and ways of God: An Idle Hypocrite is too well able to do the one, but a painful Minister is scarce able to do the other.)  
And (by the way) we do not say, as Mr. R. that God hath made the best World, (or Heaven) but for a very few: For many shall come from the East and the West, and sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven; yet they are few in comparison of them that miss of Heaven, 
Matth. 7.14.  as was seen before from the words of him, whom he dares not (I hope) contradict or cavil at.  
And if a Man can think it is an obscuring of God's goodness to say, that he hath not made Heaven for so many, as he hath made the Earth; for he may think it much more a denying of his goodness to say that he hath made comfortable provisions for the Birds and Beasts, and at the same time reserved many thousands of mighty Angels for extreme and everlasting punishment: Yet so it is, whether my Author allow of it or not: he that spares the one did not spare the other. He that prepares Food for these in this world, hath prepared everlasting fire for those in another world. Yet if a man do hence object and cavil against God's goodness, 'tis a sign he hath little goodness himself, 
See 2 Pet. 2. Judes' Epist. Matth. 25.41.  and as little wit: but he goes on,  R.— Shall we think the fruit of the Son of Righteousness to be more narrow and confined, than the Sun in the Firmament, 
p. 179.  whose excellency it is, that its bright Beams and Rays are dispersed into every corner of the Universe? 
B. How sweetly might this Gentleman sleep in the night time, that had his head so full of pleasant Dreams in the day time? And as for these words of his, they are no more worth than the former: for whatsoever of Rhetoric may be supposed to be in them, we are sure there is little of Logic or sound Reason in them. Mr. H. B. in his Book of Melancholy, tells us a merry story (as some may count it) concerning the expectations of some of the Jews, which he hath as I take it out of the Learned Author of Synagog. Jud. 
* Buxdorsius.  Thus it is, That when the Archangel shall sound his Trumpet, he shall gather all the Jews into the Holy Land, and make them a great Banquet, wherein shall be all the Birds, and Beasts, and Fishes that ever lived in the Earth, Air and Ocean, and a cup of Wine that came from Paradise, etc. Reader, I will not, I cannot request thee to give heed to any such Jewish Fables, or to believe any of their lies to be true, for I do not desire to believe them myself. And yet I profess unto thee, I may be as likely to believe all this, as to believe that assertion which Mr. Richardson's last words include and imply, viz. That the Glory of Heaven is as common as the light of the Sun, or that Christ will make All happy that the Sun shines upon; yea, so long as I believe the 7th. chapter of Matth. or the 25. chapter, it is utterly impossible that I should believe it.  
Thus of his Twenty Infallible Proofs I have examined and disproved Eleven already; and if when we are in the middle we are half way over, then doubtless I am more than half way to the end of Mr. R. his pleasant Garden; and what precious Flowers are remaining in it, the following pages will show thee; and the next Proof is near as good as any of the rest; and it is thus in brief.  Proof 12 
p. 180.  R.— It doth no way agree to the Spirit of a Saint, for Saints are ever merciful, as the Psalmist saith, doubtless they are so merciful, as that they would not desire that any man should be in such intolerable Torment one hour to an end, much less for ever. Therefore it doth not agree to the mind of God to punish any everlastingly. The more the Lord manifests himself in any, the more merciful they are, yea, to their enemies also. 
B. It is a strange way of Arguing which the man here useth, and supposeth the Sovereign Lord of all, and the Righteous Judge of the whole Earth to be obliged to follow the same rules which he hath given to his creatures. And how little excellency is to be found in such Imaginations may appear in these particulars following.  
1. That the Saints do not desire that any should fall short of Heaven, but would rather desire to further all men in the way to it, yet I dare say God will not bring all men thither.  
2. Saints do not desire that any man should be mocked or abused, imprisoned or tormented in the world for maintaining the Truth, and opposing the Abominations of the Romish Religion; yet it would be madness to say God would not let his people suffer so upon that account, because it agrees not to the mind of a Saint; for Experience shows he hath often been pleased to exercise his people with such trials, witness the Book of Martyrs, and the Histories of the former Persecutions, etc.  
3. A man of much Sanctity would not desire there should be so much wickedness in the world as there is, no nor would not suffer it to be if he could help it. I myself would turn all men to the love of God and Holiness if it were in my power: That little goodness that is in my heart (alas too little, and indeed so little that I am sometimes afraid it is none at all in sincerity, yet that) doth so dispose me, that I would turn all, if wishing or Preaching would do it, and would not suffer any man to love a pair of Cards more than a Sermon, or a Barrel of Beer, or a Bag of Money more than Christ, and Grace, and Heaven, nor would I suffer men and women to play the Hypocrite for God's sake, and stay at home like Atheists, on the Lord's Day, under pretence of spending their time in Christian Duties in private. (whose base Hypocrisy the Lord will laugh at, for he knoweth that his Day is coming) I say, I myself would not suffer these things if I could help it. Yet God we see, doth suffer them, and yet his goodness is greater than man's.  
4. I verily believe, a Saint (that is eminently such for knowledge and Grace) would not have suffered Mr. R. to have spent his time so sadly as to write This Book I am engaged with, yet God hath suffered him to Write and to Publish it too, or else it could never have been.— And that which he saith of the mercifulness of the Saints to their worst Enemies, is as far from being unanswerable: and because He hath not urged this Argument to the best advantage, I will do it for him, as thus:  
[A good man would not punish his enemies eternally, therefore God will not so punish his, for he is more merciful than Man.] I Answer, If God may not do otherwise than a good man would do, what sad conclusions might we make from it? for at this rate we might conclude that God the Father would not leave his beloved Son Christ Jesus to the malice of his wicked enemies, to be mocked and spit upon, to be Crucified and slain by them, for a good man would not deal so by his beloved Son; yet so it was, as sure as the Gospel is true, see Matth. 27. Luke 23. and other places.  
2. There is no Reason why any man should punish his enemy everlastingly; for his enemy doth not deserve it as he is his enemy: that is, his enmity against him, as it is against him, doth not make him worthy of such punishment. But offences against God, as they are against God, do deserve such punishment, and make the offenders worthy of it. (as before.)  
3. Men are but men, and therefore Vengeance is not their prerogative as it is Gods: To him it belongeth, Ps. 94.1. Neither are they Governors of the World, by natural rightful Sovereignty, and therefore a man's fault as against them, doth not respect any such Law, by which the world must be governed: But enough of this.  Proof 13 R.— Such torment agrees not to the mind of Christ, 
p. 181  for he was full of Love, etc. praying for his Enemies, Luke 23.34. and would not bring fire from Heaven upon them when the Disciples would have had him do so. Luke 9 And he that would not suffer his Enemies to endure a short punishment by fire, will not inflict a worse that shall never end.— 
B. All this is as vain as that which before he hath offered us, and will receive a quick dispatch. For this kindness he shown forth was in the day of his patience, but when the day of wrath is come, he himself will come in flaming fire, to take Vengeance on them that abuse his Patience, and obey not his Gospel. Which is told us by that Apostle of Christ that well understood the greatness of the love of Christ. 
2 Thess. 1.9.  And when he concludes that Christ will not inflict eternal punishment by fire upon any, from his Clemency in sparing those particular persons, that the Disciples would have destroyed by Fire; Herein I say, 
v. 41.  he seems to have forgotten the 25 of Matthew, wherein we read that he will adjudge them on his left hand to everlasting fire (even all the ungodly in general) for they shall not stand in the Judgement, Psal. 1. (that is, not be absolved but condemned in that day.)  Proof 14 
p. 182.  R. Such punishment agrees not to the fruits of the holy God. The fruit of the Spirit is Love, Joy, etc. 
B. How he will make this a Proof, that there is no everlasting punishment for the wicked in another life, I cannot apprehend; yea, I am confident it hath not so much as a show of it, and therefore I shall say nothing to it, for though I have engaged to answer his Subtleties, and Sophistical Arguments, yet his mere Impertinencies and silliness it is below me to meddle with.  Proof 15 
p. 183. & 184.  R. Such punishment agrees not to the Nature of God, for God is Love, and is kind to the unthankful and the evil. Luke 6. If God should only Love them that love him, do not the Publicans the same? God's Love and Mercy is infinite, and delighteth in Mercy, Mic. 7.18. and punishment is his strange act; Esay 28.21. and Christ died to answer the Law that we broke. 
B. This is the substance of this 15th. Proof, and is large enough if good enough. To the first part I reply— If it be contrary to God's Nature to punish sin for ever, than the Devils should not be punished by him for ever, the contrary to which we have seen already: 2. If it be contrary to God's Nature to punish sin for ever (it is not contrary to his Nature to preserve the sinners Being for ever, and when he will ever be a sinner, and so ever worthy of punishment) I say if it be contrary to his Nature to punish sin thus, because he is a God of Love, it would be as contrary to his Nature to suffer sin to be in the World, because he is a God of Holiness and Righteousness. If Mr. R. say, He is Love Essentially; I say in like manner, he is Holiness Essentially, and when he would swear by himself, he swears by his Holiness, in the Psalms, and elsewhere. And if the matter be duly weighed, I do not question, but it will appear a stranger thing, that God should suffer sin to be committed, than that he should punish it, as it deserves after it is committed. (especially where it is attended with final impenitence, as in the Damned.) 3. God is a God of vengeance, as well as of love: and as the Saints are objects of his love, so the wicked and impenitent are the objects of his wrath; and the wrath of God abideth on them: John 3. v. ult.  
Obj. But he is kind to the unthankful and the evil.  
Sol. True indeed, he is so in this World; He waits on them day after day, and year after year, and gives them many times more advantages for their Souls good, than they care to improve, and loads them daily with his benefits; yea, he is more kind to them than they are to themselves, giving them Sermons which they care not to hear, and Bibles, and good Books, which they care not to read, unless it be in a profane and hypocritical way, to excuse themselves from coming to Church— But yet if they go on still in their sins, and abuse his kindness to the end, and continue to be the Children of Disobedience, his Mercy will not follow them in another World, but his Wrath will come upon them, as St. Paul tells us in the Epistle to the Colossians. 
Col. 3.6.   
To the next thing that he urgeth, [That if God should only love them that love him, he should do no more than the Publicans] I say unto this, as follows, viz. That we do not say, or suppose any such thing, as that God only loves them that love him, he loved his Elect from Eternity, and if he had not loved them before they loved him, they had never loved him, for all their love is from his, 
1 Jo. 4.19.  and they therefore love him, because he loved them first: Yea, God loves all, with a common love, as they are his Creatures: The School-man spoke not amiss upon the Point.— Deus diligit omnes homines, 
Aquinas apud Davenant. in Animadvers. etc.  in quantum vult omnibus aliquod Bonum, etc. God, saith he, loveth all Men, in as much as he willeth some good unto all Men, yet he willeth not all that is good to all Men: That is, 
p. 170.  he hath some special good which he bestoweth only upon some persons, as Heaven or Salvation only upon the Righteous; for St. Paul tells us, 
1 Cor. 6.  The unrighteous shall not inherit the Kingdom of God. So that though God may be said to love all Men after a sort, yet he doth not so love the wicked that remain such, as to give them Pardon and Salvation. If Mr. R. hath any proofs to the contrary, we desire him to bring them forth to light, and shall readily (if God permit) examine them to the full.  
Well, but he is Infinite in Mercy, and delighteth in Mercy.— Very true: But may he not appear to be Infinite in Mercy, unless he save his impenitent Enemies? Sure he may. And though he delighteth in Mercy, yet he hath Vessels of Wrath as well as of Mercy, and reserveth wrath for his Enemies; 
Nahum 1.2.  and when he will be pouring out his wrath upon them, yet than he will discover his delight in Mercy (and the infiniteness of his Mercy) to Thousands and Thousands of his faithful Servants.  

Esay 28.21. opened.  But he Objects, That Punishment is called his strange Work, in Esay 28.21.—  
But first: The word strange in that place is expounded by some of a great and wonderful work, and of an extraordinary judgement: and if we take it this way, it is far from serving his purpose, so much as in show.  
Or, secondly, It may be taken for such a work as flows not naturally from him, but is occasioned, and as it were enforced by the sins and provocations of Men. As in a Father to his Child; His comforting of it and providing for it, is his natural work, which his natural affection moves him to; But his threatening or correcting of it, is (in respect of the other) his strange work, which he doth not as a Parent, but as an offended Parent.  
Thus punishing is God's strange work, such as he doth not as he is God, but as he is an offended God: and yet this work of his may continue for ever; as we have an Example in the fallen Angels. And I think his everlasting punishment is more plainly (as well as more frequently) discovered against wicked Men, than it is against wicked Spirits, in the holy Scripture.  
Lastly, The Death of Christ is so far from disproving our Doctrine, that it doth most strongly confirm it; For if God did punish his Son with an accursed Death, when he bore the sins of his People in this World, what wonder is it if he punish the impenitent with an everlasting curse (or punishment) in the World to come? Nor did Christ die to make an atonement for the sins of any such, as might easily be proved, if it were necessary.  Proof 16 R.— Such Punishment agrees not to the mercifulness of the Creator to his Creature, 
p. 185.  to impose such a Punishment on any of them. And then he adds some places, that say, he is rich in mercy, and the like. 
B. Surely this would be very good news for the Devils to hear of, if it were true. But we have our Lord's words to assure us of their everlasting punishment, Matth. 25. and elsewhere, which show my Author was mistaken, in thinking that it cannot stand with his goodness, as he is their Creator. Yet we say not that he will punish any thus, as they are Creatures, but as they are offending and rebellious Creatures.  
And as for his Mercy we have spoken of it before: and though it be great, yea infinite, yet it hath its proper object, and will not be acted in opposition to his truth, which tells us of everlasting punishment for the wicked, as well as of Eternal life for the Righteous.  Proof 17 R.— Sin cannot overcome his love; where Sin abounded, 
p. 186.  Grace abounds much more, Rom. 5.20. This declares the mercy of God to be greater than sin; if so, the grace of God is to all, even to the worst of men: for sin abounds in them most. And where sin abounds, grace, saith the Apostle, abounds much more; If so, than all their sins shall be forgiven: And if any were to suffer eternally, how doth grace abound to them, much more where sin hath abounded? Answer this if you can. 
B. This is a precious Proof indeed, and such as he hath showed his chiefest strength in, and therefore he is pleased to triumph over the poor ignorant Men, that Preach up the Doctrine of Everlasting Punishment, etc. as though he had a certain, and an everlasting victory over them, (as to this particular) Thus and thus the case stands, and Answer this if you can.— As brave a Challenge as any Gentleman of his Quality ever need to make to such as we: But did he not argue against his own conscience, as well as against us and our Doctrine? or could he really believe that this Proof was unanswerable? if so, we shall have cause to consider the words of Solomon, The Fool rageth, and is confident. Behold, Sir, the work is undertaken, your command with me is as good as a Law, and I will Answer you if I can.  
And first, I will deal with your first Assertion, that sin cannot overcome his love. (which is such a speech, as I have seldom met with in any Book, but yours.) If it be meant of God's faithful Servants, of humble and penitent sinners, I grant that his love will overcome (in due time) all their sins, and be magnified towards them by pardon here, and glory hereafter: 
Rom. 8.35.  for, What shall separate them from the love of Christ? Rom. 8. But if he speak of the proud contemners of his Word and ways, and the deceitful workers of iniquity, that continue such, then though we care not to say that their sin doth overcome his love, yet we confidently affirm, that it will so provoke his wrath, as to cause him to punish them for ever in the life to come: See Col. 3.6. John 3.36. Matth. 25.46. Psal 92.7. and many other places.  
His second Assertion [That God's mercy is greater than sin] hath been spoken to already, and I need now to say but this about it: That it is greater than the sin of Devils, and yet Devils shall suffer for ever for their sins. (and so we may say, God's healing power is stronger and greater than Diseases, and yet Men die by them for all that.)  
His third Assertion, That the grace of God is to all, even to the worst of Men; if it be meant of his saving grace, (or such mercy as accompanies salvation) is a gross untruth: for the Gospel tells us, that he that believeth not shall be damned, Mark 16. v. 16. (And his other, That all the sins of all Men shall be forgiven, is as loud an Error, and let him prove it a truth, if he can.)  
Thus much for his Vanity. His Subtlety follows, [Where sin abounds grace much more abounds; 
Rom. 5.20.  therefore the grace of God abounds to all sinners, yea to the worst, for sin abounds most in them. And if they suffer eternally, How doth grace (or mercy) abound to them?]— Yea doubtless, this is the Beast that carries the Bell, but let us pursue it a little, 
His gross abuse of Rom. 5.20.  and we shall perceive that 'tis not a pretty Creature, but a horrible deformed Monster. For I dare challenge Mr. R. and all his Brethren, yea all Mankind to show me any one Text of Scripture, that ever was more abominably abused, more wretchedly wrested (whether by Papists, Socinians, Atheists, or any sort of Men) than this Text of St. Paul is, in this case, by Him. For when the Apostle saith, where sin did abound, grace did abound much more; he doth not mean, that God will show himself most gracious to them that have committed the most or greatest sins; for then Pharaoh, Judas, and Jezabel should be more blessed than Moses, Joseph, and the Virgin Mary; And our Damners and Sinkers be more happy than the holy Prophets, Apostles, and Martyrs: For sin hath most abounded in them, (if we take Mr. R. his sense of the word) But the abounding there mentioned, is the abounding of it in the sense and feeling of the sinner; that God's gracious goodness hath appeared most wonderful in the eyes of those Penitent sinners, to whom sin hath appeared most vile and hateful. That the abounding of sin in that place is of this nature, the words just before will make evident, for we read thus (therein) the Law entered that the offence might abound. Surely it was not given to make men abound the more in sin, or to make them more sinful, than otherwise they would be: but to make men more sensible of sin, and of the evil of it. The Law, saith that Learned Expositor upon the place, auget peccatum, 
Paraeus in Rom. 5.20.  non efficiendo sed monstrando; It increaseth sin (or maketh it abound) not by causing of it, but by discovering of it; and Piscator saith, the offence there is not taken properly for the offence itself, but figuratively for the knowledge of it; and makes this the sense of it, that the grace of Christ hath appeared to be more powerful to save Believers, than sin is to destroy them. Thus I have given an Answer to his Proof, and if he like it not, he may confute it if he can.  Proof 18 R.— God is just and equal; but such an extreme misery, 
p. 187.  never to end, is not equal. 
B. 'Tis a sign he spent most of his strength in the last Proof, since this next is so exceeding weak. It seems he judgeth that it cannot be just with God to punish sinners eternally, and not only judgeth so but saith so too. [To suffer Torment never to end, is not equal.] But though he hath adventured to say so, yet his Word is not sufficient for it, (nor is he a fit man to judge of the equity of God's Dispensations.)  
But 1. If the sin of Angels may be justly punished upon them for ever (as few besides himself will question) then may the sins of men also: for sin is as bad a thing in the one as in the other, and God is as worthy to be obeyed by men as by Angels.  
2. 'Tis no wonder if guilty sinners (in a natural state) do not so easily discern the equity of this severe Dispensation, 'tis the nature of sin to blind the eyes of its followers, nor can we fully know the evil and vileness of sin, unless we could fully apprehend the Excellency of that God against whom it is committed.  
3. Yet we have seen so much as may satisfy a sober Christian in the case, in the latter end of the first Chapter of this Book, wherefore I shall not need to say any more of the equity of such punishment, unless my Author shall Answer what is said therein.  Proof 19 
p. 188.  R.— It is no profit or pleasure to God to have any man suffer endless Torments; He hath no pleasure in the death of any, Ezek. 18. much less can it be any pleasure to him for any so to suffer. Hosea 6.6 He is said to desire Mercy and not Sacrifice: if so, he desires none should be sacrificed in a torment never to end. God abhors cruelty.— 
B. This kind of Reasoning is such as may well become a man of his Principles, and suits so fully to his blessed design, and to what he had said in other places, that we need not doubt but he was guided (herein) by the self same Spirit. The former part of it contains these two Propositions. 1. That it is no profit to God to have any man suffer endless punishments. 2. That it is no pleasure to him.—  
For the first I say thus: That if that would prove that God will not have any man suffer for ever, at the same rate of Reasoning he might prove, that none of the wicked Angels shall suffer for ever. For certainly God is no more profited by their sufferings, than by the sufferings of sinful men; and yet Christians will believe that the wicked Angels shall suffer for ever, and I have showed some reason why they should believe so. It was no profit to God to make the world (for what need could he have of it who had All-sufficiency in himself?) and yet Mr. R. doth grant that God hath made it: He grants also that God will make his Saints happy and glorious in Heaven, and yet (I believe) he is not so weak as to imagine, that God hath any need of their Happiness and Glory: nor had he any need of the Death of his enemies in this world, and therefore could not be profited by their deaths, and yet he hath brought them to death very often, and in the most remarkable manner.  
His Second Proposition is this: That 'tis no pleasure to God to punish any man (or any wicked man) for ever— If he mean 'tis no such pleasure to him, as 'tis to have them obey him, or that he is not so pleased with their misery as he is with their obedience, or with their happiness in case they were obedient; Then we may grant it without wrong to our cause. But if he mean, that God's pleasure is not in it, in any sense, than I deny it: for it is the good pleasure of his will to punish the impenitent as surely as it is to give the Kingdom of Heaven to his Saints. They shall suffer everlasting punishment, for the mouth of the Lord hath spoken it: 
Matth. 25.46.  and since they suffer it not besides the good pleasure of his Will, or contrary to it, they suffer it with his Will, or agreeable to it. The Text of Ezekiel ch. 18.23. runs thus: Have I any pleasure that the wicked should die (or be damned) and not that he should return from his ways and live? And so the sense is clear against him, more than for him; and he hath no way to make it appear to be for him, but only to mention the first part of the verse, without the second, wherein he acts like you know whom, (See Matth. 4.6. compared with Psal. 91.11.) take the words together as they lie, Have I any pleasure that the wicked should die, and not that he return, etc. and then it is as much as if he had said, I take more pleasure to have them turn and be saved, than to have them go on in sin and be damned: But if they will not turn, they shall not be saved, nor escape damnation, and therefore, Turn ye, turn ye from your evil ways, for why will ye die, 
Ezek. 33.11.  saith the Lord in the same Book, plainly showing us, that they must die (or be damned) if they go on still in their Trespasses and never turn.  
But the latter part of this Proof is (if possible) more strange than the former, viz.— God desires Mercy and not Sacrifice, therefore he desires not that any should be sacrificed in a punishment never to end.— As for his Expression of men's being Sacrificed in punishment for ever, I do not well approve of it, and could easily prove it to be very unfit; for the punishment of the wicked is not a Sacrifice for their sins, since it makes no atonement for them (either Typically or Really) wherefore instead of that, he might more fitly draw his Conclusion thus: Therefore he desires not that any should suffer punishment for ever. Now observe, Reader, the strength of this Argument: God desires mercy and not Sacrifice, therefore he will not punish any man eternally. How could he speak more at random if he had striven to do it? for This is meant of his Preceptive will, namely that he values obedience in the general, or the exercise of Mercy and works of Love, (in particular) more than Sacrifices at the hands of his people, for the particle there used is not an absolute Negative, but a Comparative only, as in the Text before, Ezek. 18.23. 
Vid. Rivet. in Hos. 6.6.  where the Particle [not] doth not deny his pleasure to punish, but compares his will of punishing with his will of returning, and of their Salvation in case they turn in Truth, and prefers the latter before the former. Now if we do but state the matter thus, and infer the conclusion according to the sense of the Text, it will need little or nothing more to be said for its confutation: for who sees not the vanity of this Argument— God regards the exercise of Charity and Works of mercy, more than Sacrifices, therefore none shall be punished for ever, etc. If he will take leave to infer thus, I will give him leave to make the same conclusion from the History of Job's , or the fiery Tails of Sampsons' Foxes. He concludes this Proof with a very great truth [That God abhors cruelty] but 'tis such a Truth as little concerns either his design itself, or the things that he had said immediately before, but is brought in by the head and shoulders, and is forced to stand in this improper place by the mere violence of his Resolute Pen.  
If he would make it serve his turn, he must (of necessity) make it appear, that God cannot punish an impenitent sinner everlastingly without being cruel; which, I am confident, he cannot do, and do verily hope he will not undertake to do. And if he think so, I might easily subdue his error, if it be not maintained by an invincible perverseness, and that by telling him wherein the cruelty of a punishment consisteth; to wit, not in the duration of it, or degree of it, but in the nature and merit of it. As first, when the person punished is not fit to bear the punishment, as if a man should punish the perverseness of a child with a Rack, instead of a Rod; or as if he should disown and disinherit him for some smaller acts of disobedience to him. This were cruelty, because the punishment in the one is of such a nature as is unfit for the child to bear; and in the other, because 'tis such as is not due for such an offence, nor deserved by it, (as it respects man) (And therefore our honest Professors, that revile and reproach us behind our backs for preaching God's word, and taking their Tithes, and make lies of us, for telling them the sad Truths that concern them, are like enough to be indicted for cruelty, when the Judge of the world shall come; for though these things through his good Providence, do not hurt us much, yet they are things that are not deserved upon the former accounts, and therefore are no better than cruelties in the eyes of him whose we are, and whom we serve.)  
And on the other side, though a punishment be never so great and grievous, yet if it be such as the person punished doth deserve for his offence, it is not cruelty but justice. That wretched Villain Ravilliack, that murdered that Renowned King of France in his Coach (King Henry the IVth, if I mistake not) was afterwards taken and Tormented to death in a fearful manner, yet I believe there were few honest men that ever accused his Judge of cruelty, for condemning him to such a death, because (they knew) he had well deserved it, by the horrid crime he had committed.  
And now having taken so much pains to make good his bad cause, in the nineteen Proofs that we have seen, there is no doubt but he will make the best use he can of his strength and skill, in his 20th. and last Proof: (as the Candle gives a great light a little before it goes out.) And behold what it is.  Proof 20 R.— 'Tis not for the glory of God to impose such a Punishment upon any man: 
p. 189.  for glory lieth not in imposing great and terrible Punishment, but in mercy and forgiveness, Exod. 34.6, 7. 
But by his leave, I judge otherwise, and do not doubt but it is for his glory, to impose great Punishment upon the wicked, namely for the glory of his Justice (which he doth not so much as pretend to disprove, unless it be by telling us, that glory consisteth in mercy and forgiveness; for which he allegeth Exod. 34.6, 7. And how vain all this wisdom is, a few Lines may discover, for certainly God's glory doth not lie only in mercy and forgiveness, for he was glorified upon his greatest Enemies, even hardhearted Pharaoh himself; 
Rom. 9.17.  yet he was not glorified in a way of mercy upon him, but in a way of vengeance and severity, and the same may be said of the Devils; And in that Text in Exodus, as the Lord proclaims himself to be merciful and gracious, so one that will by no means clear the guilty, or wicked, so remaining: And the not clearing of them, is not an act of mercy, my Author himself being Judge.) Then he adds thus—  R.— Proverbs 10.12. 'Tis said, Love covereth all sins.— 
But what of that? for it doth not mean that God's love will cover or forgive all Men's sins, (penitent or impenitent) no sure, the Prophet tells us of some, 
Esay 27.11.  That he that made them will not have mercy upon them. 'Tis meant therefore of the love of Men, one towards another. Love (so far as it prevails) will cause a Man to cover, to wit, to overlook, and pass by the sins of his Brethren against him, 
vid. Synopsin crit. in Pro. 10.12.  so far as with a good conscience he may. But he proceeds— R.— God doth all things for his glory, 
p. 190.  and it is more for his glory to save all men, than to save a few.—  
In what sense we hold that [few] shall be saved, hath already been showed: To wit, comparatively with them that die in their sins, and perish; for otherwise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Rev. 7.9.  the number of them that are saved is a great number: Now, if Mr. R. supposeth, that 'tis more for God's glory to save all Men, than to save some only, he may enjoy his Opinion, but ought not to impose it upon us, as an undoubted truth, without a sufficient proof, which he hath not been pleased to give us. The Apostle speaks (all in a Verse) of them that are saved, 
1 Cor. 1.18.  and of them that perish. Surely then God doth not save all, (for we read of some that perish) but he doth what is most for his glory, saith Mr. R. himself. Therefore it is not most for his glory to save all (or to save the Impenitent.) And if it were most for his glory to save all Men, why would it not be most for his glory to save all the Angels too, for is not their nature as noble, and their salvation as precious as Man's? And yet he will not save the wicked Angels, (as was proved) therefore it appears he did not count it most for his glory so to do.  
And if I should say, that the saving of some only (only the Penitent and Returning sinners; I speak of them that are of years) tends most to the glory of God's mercy, Mr. R. may not honestly deny it: for his just severity and vengeance upon some sets off his mercy towards others. The blackness of darkness reserved for the wicked, makes the Inheritance of the Saints in Light appear the more glorious, and the mercy that brings them to it, by so much the more admirable.  
And having seen what he cannot do, (viz. that he cannot make good what he hath undertaken) he tells us (at last) what he cannot think.— p. 190. lin. 19  R.— I cannot admit to think any thing that is cruel, to be in God. 
B. This his disability he takes, doubtless, for his perfection: and I (for my part) shall readily grant it to be so: for he must needs be very weak, or very wicked, that can be persuaded to think any such thing: And I verily believe he never heard any of those Divines that he so much undervalues, preach or speak any thing that sounded that way: I shall add only these two particulars concerning it.  
1. That God is not cruel in punishing the impenitent for ever, since they are worthy of such punishment (as before.)  
2. That though there is nothing of cruelty belonging to the nature of God, yet there is of Justice, and Vengeance and Severity against sin. Consider the Example of the fallen Angels, and the sufferings of Christ. And this severity is so far from being inconsistent with his goodness, that St. Paul joins them both together: Rom. 11.22. Behold therefore the goodness and severity of God, etc. And if our Author shall think his severity to be cruelty, we can tell him of a Day wherein he shall have light enough to see his folly.  
Thus (Reader) I have led thee (and I hope safely) through the manifold dark Maze's, and crooked Labyrinths of Mr. R. his newfound Wilderness; and know not what I should need to say more unto him, unless it be to admonish him of his design, and to bespeak him in the words of that precious Man of God, Bishop Jewel, (to that Pestilent Popeling Mr. Harding) at the end of his Defence.—  
[Deceive not the simple, they are bought with a Price; 
Bish Jewel.  they are the People of God, for whom Christ hath shed his Blood. Your shifts are miserable, you trouble yourself, as a Bird in the Lime; the more you strive, the faster you cleave: you cannot bridle the Seas, you cannot blind the Sunbeams: Give place to the glory of God: whether you will or no, the Truth will prevail.]  
And now (Good Reader) having given thee the Proof of this Doctrine, and the Defence of it, against Mr. Richardson's violence, and wrath; I would humbly invite thee to ponder a little upon it to thy profit: To which purpose, I shall endeavour to assist thee, in the Uses and Improvement of it; which is the next particular to be spoken to, (and indeed the chiefest of all.)    

CHAP. IU.  

SECT. I. Containing some Uses of the Doctrine aforesaid.  
SInce Eternal Damnation is not a Dream, 
Use 1. For Information of the World's Vanity.  since Everlasting Fire is not a Fancy, but a Real thing; Then (in the first place) let us hence be informed of the vanity of all Worldly things, yea of the best and bravest of them: Indeed the Men of the World will set their hearts upon it, let us say what we can (from Reason or Scripture) to the contrary; And if you tell them they have more need of Grace than Gold, or of a good Sermon, than of a Barrel of good Beer, they cannot understand how it can be; Their earthly sensual wisdom is not able to apprehend it to any purpose, (and the most of them will not be wise till 'tis too late.)  
But however they value earthly things, because they are most suitable to their earthly minds, yet assuredly they have not that goodness in them which they expect to find, at least not that which can be worthy of the principal affection and esteem of their hearts: and that partly because of that little good that they are able to do for them in this life, for they cannot give any sound content to an Immortal Soul. (That which is capable of God can never be filled with the Creature.) Where is the Man that ever was satisfied with the greatest Riches, that had not something better than his Riches? and the like may be said in other things. And as they cannot content the Soul, so they cannot secure the Body neither: If God do not more for the wealthiest Man than all his Wealth can do, he will fall into mischief every moment. Yea, it cannot procure him one good Night's rest, 
Dan. 6.18.  when he hath most need of it: Though Darius kept his Money, and his Kingdom too, yet it is said, his sleep went from him.  
But there is a greater vanity than all this; for as the greatest of this World's good cannot content a Man sufficiently in prosperity, nor comfort him sufficiently in adversity, so it cannot secure him from Hell, or save him from Everlasting Burn: It cannot work his deliverance from it, nor prove his deliverance from it: The former is plain, and needs no proof: Though the Papists will sell us Pardons for Money, yet they cannot assure us, that the one or the other can secure us from Hell. And the other is no less plain: for, we read expressly, of a Rich man in Hell, Luke 16. and we find in Job, that God regardeth the Rich no more than the Poor. If he be ungodly, and die so, he shall not come to Heaven, because he had the World at will. And if he go to Hell, what will all his former comforts be to him, or how will the Remembrance of them comfort him? What will it be to live in ease for a time, if afterwards they live in Torment for ever? What will it be to have Honour for a while, if afterwards they suffer Everlasting contempt? What will it be to be clothed with Silk or Silver, and to far deliciously every Day, if afterwards they be clothed with Hellish flames, and drink of the Cup of God's fiery Indignation? In a word, what will it be to enjoy the World, and miss of Heaven, or in our Saviour's phrase, to gain the whole World, and lose their Souls? Lord, put me not off with earthly enjoyments, let not any thing be my portion that may consist with thy displeasure.  

2d. Informat. of the vileness of sin.  A second Branch of Information, which will naturally spring from the Doctrine aforesaid, will be this, viz. Concerning the vile nature of Sin: That's almost the only thing that sinners are wont to make light of; yea, many of them make but a mock at it: And though the wise Man tells us, that they are but Fools that do so; 
Pro. 14.9.  Yet (alas) how many such Fools are to be found, and that too, amongst those that are counted good, honest, understanding Men: What if they (never so grossly) neglect and forget the God that made them, what if they slight his holy Commandments, and turn away their Ears (never so frequently) from hearing his Law? 
Pro. 28.9.  (and so run the hazard of having their Prayers rejected) What if they are so proud that they care not for God, nor value a sound Sermon half so much for the bettering of their Souls, as they do the smallest piece of a rotten Dunghill, for the bettering of their Lands: In a word, what if they rail at us for desiring to make them better Christians than they care to be, spite at their Neighbours, and defraud and oppress their poor Brethren, and do the Devil any service in the World, that may but please or profit themselves, make their Purses heavier, and their Hearts lighter, etc. Yet, I say, they can make a small matter of it, and can see no great harm in it, or at least not such great harm, (in any of these things) but that they can easily dispense with it, for the attaining of those great ends which they propose unto themselves therein: But, Reader, if these Men could but look beyond the Grave, and see what is doing in the other World, among the Souls of such ungodly ones as themselves; If they could but see (in a lively and sensible way) how many are now Damned for those sins, which they are so much in love with, and be able to apprehend what sad thoughts those miserable Souls now have of their delightfullest, gainfullest wickednesses, which have laid them under Eternal vengeance; Then, believe me, they would judge otherwise of these things, than now they do. I grant indeed, there are other means whereby to see the evil of sin, as namely, the clear Glass of God's Sacred Laws, and the Red Glass of Christ's Blood and Sufferings, etc. These doubtless may be sufficient to show sin in its proper Colours, to a spiritual eye, (and will be confessed to be so, by all sorts, but blockish Papists, and blasphemous Socinians.) But this Point that I am now upon, might convince the blindest Worldling of it, in case he would truly believe and consider it; For he must needs grant, there is much evil in that which the Righteous God will punish with Everlasting Torment: How vile and hateful, how heinous and horrible must that be, which the God of all Goodness and Mercy will show his Eternal Displeasure against? How sad a work must that be which hath such a Death for its wages, as sin hath, yea all sin; 
Rom. 6. ult.  For the Apostle speaks of sin in general, as sin, and not of such, or such a sin in particular, in Vers. 23. As hath been excellently cleared by our Protestant Worthies against the Romanists, 
* Ames. Anti. Bel. Cham. T. 3. lib. 6. cap. 12.  though the Mercy of God delivers them that turn unto him.  
And so it may discover the madness of ungodly sinners, that walk in the way to everlasting misery, but this will afford matter enough for another Section.   

CHAP. iv SECT. II. Discovering the horrible madness of wicked men, in adventuring upon this dreadfullest Misery.  

Inform. 3d. of the madness of the wicked, etc.  FRom hence also we may fitly inform ourselves of the monstrous madness of wilful and resolute sinners, that will run the hazard of so great misery for the fulfilling of their sinful lusts and humours in this present world. Solomon often calls such men Fools, and St. Paul styles them unreasonable men. 
* 2 Thess. 3.2.  And certainly their folly and unreasonableness appear in nothing more than in their venturing of their Immortal Souls in the ways of Destruction: they are apt enough to fear Plagues and Famines, Bonds and Imprisonments, or any ordinary Calamities; yea, they are afraid to obey the Commands of their God and their Consciences, lest they should run into some inconveniences by so doing, and scarce dare to come to the place of God's public worship and service (in a constant and diligent manner) lest some Factious Atheists should call them fools for their pains.  

Psal. 9.17. Psal. 145.20.  But as for the everlasting punishment that is threatened against them (and which they cannot possibly escape while they are followers of wickedness) these they have little fear of, they dread not the dreadfullest dangers, and if (in love to their Souls) we warn them of it, and desire them to take heed in time, and turn from their evil ways before it be too late, they will thank us for nothing (as 'tis commonly said) and advise us to take care of ourselves, and not to trouble ourselves with them. But if they did but know aright the greatness of that misery that the damned shall endure, they would shun the ways that lead to it, and not walk in any way of wickedness for the gaining of all the wealth on earth, yea, they would be as loath to continue in a state of sin, as to stay in a house that is on fire over their heads: That therefore I shall endeavour, in the next place to discover.  
And here I must needs say with the Apostle, who is sufficient for these things? who can fathom the depth of the Damneds sorrows? what heart can conceive them, or what words can express them? for who knoweth the power of God's wrath, or how miserable it can make the enemies of his holiness? But though we cannot fully set forth the Terror of the Lord upon them, yet we may soon see so much of it as may make it appear to be most exceedingly terrible: as he that cannot sound the depth of the Sea, yet he may quickly find that 'tis very deep.  
I shall now endeavour to demonstrate (with all convenient brevity) the dreadfulness of the Damnation and punishment that the wicked that live and die such, shall surely undergo. 
The extreme misery of the wicked in Hell, discovered.  I shall not now speak of the perpetuity of it, (having spoken much of it before, and almost as much as need to be spoken on that subject, and much more (I am sure) than Mr. Richardson, or any of his Abetters will ever be able to answer in this world, or the world to come) but rather of the extremity of it, and that in Two generals, which will admit of a large consideration;  
1. The Happiness and comfort that they shall miss of or lose.  
2. The miseries, pains and positive sorrows that they shall sustain and lie under.  
1. 
1. In their Banishment from Christ.  They shall be banished from the Blessed Presence of the Lord Jesus Christ. In their day they would not be commanded by him, but in His day, they shall be commanded from him. He himself will say unto them departed from me, ye workers of iniquity; 
Matth 7.21.  and oh what a misery will that be unto them! It was grievous to them to be banished from their friends in the world, to be shut up close in a Prison or Pest-house from the comfort and Society of their old acquaintance, etc. But how grievous will it be to be banished from Christ, and be separated (everlastingly) from all the comforts of his Presence and Favour? This, this will be a bitter thing indeed, and more dreadful than a Thousand Deaths: for Consider, O Christian, 
Rev. 25.23.  'tis He that is the Glory of Heaven, the Eternal Light of that City of God; 'tis He that is the Angel's Joy, and at whose Birth they sang an Hymn of Praise: a little of His Divine Consolations have revived the drooping Spirits of his Servants, have Crowned their Souls with blessed Peace, and turned the Shadow of Death into the Morning, as the Prophet elegantly expresseth himself. How bravely did the Holy Martyr's Triumph over the saddest and sharpest of humane miseries, filling their mouths with Glorious Praises when they were ready to be filled with Smoke and Flames, and all through the sense of their interest in Christ, and the lively hopes of happiness with him after this life ended. And in many others of later times, The joy of their Lord hath made them more than Conquerors over all the fears and sorrows of Death [Millions of Praises to the Lord our God, let Heaven and Earth praise Him; for he hath remembered us in our low estate, and hath redeemed us to himself, said that worthy man 
* Mr. Janway.  a little before he gave up the Ghost.]  
But now those Consolations of Christ which his Saints partake of in Heaven, are doubtless far beyond all that they were sensible of here on Earth, 
Phil. 1.21.  for to be with him (there) is far better, as St Paul assures us; and yet these Consolations shall be no comfort to them that die in their sins, for they shall have nothing to do with them, he will say unto them, 
Matth. 25.4.  Depart from me, ye cursed. And O how cursed will their case then be, and how miserable will they then account themselves: for they will then lose all other comforts with him, which is the next thing to be spoken to.  

2 In their loss of all other comforts.  Secondly, the wicked in the world to come shall lose all other comforts too: whatsoever here they took comfort in, shall then be taken from them. Now they make a good shift without spiritual Consolations, and though they seldom think of Christ and his Kingdom with any seriousness, yet the thoughts of present enjoyments, delight their Souls, and Sensual Contentments do supply the want of Spiritual ones unto them. But if they come to Hell, (as they needs must, if they go on still in their sins,) they will miss of all their Sensual enjoyments.  
But to come to some particulars.  

1. Wealth and Honour.  1. They will lose their worldly wealth and honour; they that minded their money more than Heaven, shall lose both Heaven and money too: Their Riches will not profit (saith the Scripture) in the day of wrath, the heat of that day will melt their best coin, for all things of this inferior world shall be dissolved and burnt up. 
2 Pet. 3.10.  They shall see all their pleasant things in flames, before themselves are cast into the fiery-lake: How speedily will their stately Buildings, curious Gardens, costly Clothes, and richest Jewels than be spoiled and destroyed for ever? Their meat and drink will also be denied unto them, because they despised the Bread of Life, and wilfully starved their precious Souls, and desired not (in truth of heart) the sincere milk of the Word, that they might grow thereby, 1 Pet. 2. Their Minds and Memories and Consciences will have many foul sins to feed on, but their mouths will have no fine bits to feed on: for whatsoever Sensual good may be expected in the Turks Airy Paradise, 'tis sure there is no such thing to be hoped for in the Devils fiery prison. Their honours also will be then at an end, since they must arise to shame and everlasting contempt. 
Dan 12.2. 2. Loss of rest and ease.   
2. The Damned will lose all bodily rest and ease and sleep: The place of Torment they must be cast into, will admit of no refreshment at all: They that wearied others with their wickedness before, will then be wearied with it themselves; and though they could sleep (very sound) in God's house of Prayer, yet they shall not sleep so much as one wink in his house of punishment: That saddest word [Go ye cursed] will keep them awake for evermore.  
They shall lose also all their carnal Mirth and Worldly Joy: 
3. Mirth.  Here they had it (many of them) in abundance, their hearts were light when their Consciences were loaded with guilt; And though they said unto God Depart from us, we desire not the knowledge of thy ways, yet the Pipers and Singers were more welcome to them, 
Job 21.  they take pleasure in the Timbrel and Harp, and rejoice at the sound thereof: yea, rather than want Mirth, they will laugh at Religion, and make Doctrine and Use the matter of their Sport. But then these things will be at an end, the Candle of the wicked will be put out: They that would not take up Religion, nor choose God's Fear lest it should make them dull and melancholy, shall then be merry no more; for the Matter of their Mirth (we have seen) will then be taken from them, and God will distribute Sorrows in his Anger: yea, their own eyes shall see their destruction, 
Job 21.17.20.  and they shall drink of the Wrath of the Almighty, as it is set forth in that Chapter.  
Quest. But how shall they live, may some say, in such a condition? For will not so much misery break their hearts, and will not life fail when it hath no means to support it, no food nor sleep, etc.  
Answer. I Answer, No, that may not be imagined: They must needs live still, because God will not suffer them to die; they that lived on earth, as though they had thought their Souls were mortal, shall in Hell find their bodies to be immortal, they shall be raised incorruptible: 
1 Cor. 15.  and what if they want the natural means of Life, as food and sleep, yet the principal cause of Life will still remain, even the will and pleasure of the Almighty: But I shall not say any thing more of this point here, having spoke unto it already, and maintained it against the wisest of Mr. R's oppositions.  
Object. But, say some, the Saints themselves must part with their worldly comforts at last, as well as the ungodly: the universal flames will burn up their dwellings, etc. as surely as the dwellings of the wicked.—  
Sol. True indeed, But though they must part with these things, yet they shall be no losers thereby, because they shall have better instead of them. Instead of Natural delights they shall have Spiritual, instead of the weak comforts of the creatures, they shall have the strong consolations of God; instead of Temporal habitations on Earth, they shall have eternal Mansions in their Father's house, Joh. 14.2. instead of Food and Physic, 
Rev. 21.4.  they shall have perfect and perpetual health and ease, and the joy of their Lord shall be their strength: instead of Psalms and Thanksgivings in the Churches, they shall have the Hallelujahs of Heaven, the High Praises of their God, and the full fruition of their Father's love.— But the wicked in Hell shall have none of these things: their cursed state will exclude all Blessednesses, as 'tis evident, and needs not now be proved by me.  

4. Peace.  4. They shall lose all their peace which before they had; for though there be no peace to the wicked, as the Prophet saith, that is, no true, sound, well-grounded peace, that may deserve to be called peace; yet a kind of peace they have in their sins, yea some kind of peace from their sins, as from their ignorance, and hardness of Heart: but in hell their peace will leave them, and they will have as little quietness as before they had Religion and Conscientiousness. If Doctrine and Application can disturb them in some measure, Damnation and Torment will do it much more.  

5. Hopes.  5. They will then lose their hopes also; wicked men, as I said before, are unreasonable men, and therefore will hope for that which God hath not promised them; the Word doth not promise Heaven unto them otherwise than in case of true Repentance and Conversion, but they will hope to come thither, though they are yet in love with those sins that they should repent of. I believe there are few of them but have a strange hope to be happy at last, though destruction and misery are in their ways. (And therefore they will not be at the pains of being seriously Religious, because they hope to do well enough without so much ado) But those of them that die such as they have lived, and so come to Hell, will fail of what they hoped for, and lose all the hopes of it. The hope of unjust men perisheth, Prov. 11. 
Prov. 11.7. Job 27.9.  And Job in like manner— What is the hope of the Hypocrite when God taketh away his Soul? And if his hope shall perish when God takes his Soul from his Body, how far must he be from all hope, when he casteth him Body and Soul into Hell? The hope of the Righteous shall be gladness, but the hope of the wicked shall be shame and confusion.  

A Continuation of the Positive part of the Damneds misery,  
HAving spoken of the Privative part of the Damneds misery, 
Positive Misery.  or the losses they shall sustain, I shall now Treat, with God's Assistance, of the Positive misery that they shall suffer: And first, 
Bodily Pain.  they shall suffer extreme pain in their Bodies. The extremity of it is plainly intimated in this, that they shall go into everlasting fire, Matth. 25.41. Fire we know is the most Tormenting creature, the pains that are caused by it are most sharp of any, and therefore the Papists have so much delight to torture the Heretics, as they call them, by Burning, and to oppose their obstinacy with Faggot-Arguments; And doubtless if they had not had a good God and a good Cause on their side, they could not possibly have withstood them. A small fire can fill a man with pains intolerable, though no more but one finger be scorched with it. A man would not be content to live one year in a burning Brick Kiln, if he might gain the wealth of a hundred Kingdoms, and be sure to enjoy it a hundred years. And we may easily assure ourselves that Hell fire will be more grievous than any other for these following Reasons.  
1. Because it is such as is prepared on purpose for punishment, 
Hell-fire worse than any other.  and the product of God's fiercest wrath, and therefore must needs be of a more tormenting nature than our ordinary fire, which is the effect of his gracious Providence, and was made for the help and comfort of mankind.  
2. Because the Saints themselves may be afflicted with other fire, (and the greatest of them have been so) but Hell fire is proper and peculiar to the wicked; and sure that evil must needs be worse which is proper to the enemies of God, than that which his Servants may be afflicted with. To which I may add this also, that it is such a fire as the evil Angels shall suffer in, 
Matth. 25.41.  [prepared for the Devil and his Angels.]  
If any shall say, perhaps Hell-fire is not a real corporeal Fire, but somewhat else figuratively expressed by the name of fire: I answer, 'Tis lawful to suppose that it is real fire, and the absurdities that my Author would fasten upon that Opinion, are nothing but the irregularities of his own imaginations, as you may see in that Chapter, where I have examined them. And if the word Fire were figurative, it would be no matter of relief to the Damned's miseries, but rather an aggravation of them: For those things that are figuratively expressed in Scripture, do commonly exceed those things by which they are expressed; As God, who is called a Father, for his love to his People, is more loving than any earthly Father, and Heaven, which is called Paradise, is more glorious and blessed than ever Paradise was.  

Names of Hell.  And as Hell is called Fire absolutely in that Text, so it is called elsewhere, a Furnace of Fire, (a terrible word indeed) and (which is more terrible) a Lake that burneth with Fire and Brimstone. O how dreadful must that place and state be supposed to be, which is set forth unto us by such dreadful names in holy Scripture! See Matth. 13.41, 42. Revel. 21.8.  
So (to name no more) it is called a Prison. As Heaven is set out by things delightful, so Hell is set out by that which is distasteful and loathsome, amongst which a Prison is one, and Hell is called so, in 1 Peter 3.19. And it is the worst of Prisons, if we consider the properties of it.  

A Prison.  1. It is a dark Prison. Darkness is naturally an uncomfortable thing: They that fear nothing in the light, yet are apt to be afraid of every thing when they are alone in the dark. Paul and his Companions had but an unpleasant sailing, when neither Sun, nor Moon, nor Stars appeared to them for several Days together. And the Egyptians were little less than astonished at that Plague of thick Darkness that was upon them for three Days time, 
Exod. 10.  they were in such an amazement at it, that they risen not from their places all that time: And if God should take away the Sun, or command it to with hold its Beams and Light, we should take little pleasure in living upon the Earth: But the Darkness of Hell is worse than all this; 
Judas 13.  The blackness of darkness for ever.  
2. It is a fast Prison, such as they that are once in, shall never be able to get out of: The Doors of it are shut upon them by the Justice, Truth and Power of the Almighty.  
3. It is a tormenting Prison: Other Prisons are places where the Malefactors are reserved for Punishment, but may have some ease and comforts during their abode therein; But Hell-Prison is the place of Punishment, where the wrath of God is executed continually upon his Enemies: I say continually, for they shall be punished with an everlasting (and therefore an ever-continuing) destruction, 2 Thess. 1.8, 9  
The Doctrines of the Holy God were grievous to them, though they heard of them but now and then; What intolerable grief may the displeasure of God cause in them, when they lie under it continually?  
And the more dreadful will this Prison be to the Slaves of Satan, because it will be (if I may so call it) a convincing Prison unto them: Therein they shall be made to see their deserts, as well as to feel their Punishment. Though they shall have no light of comfort there, yet they shall have a light of conviction. The Lord Jesus (at the Day of Judgement) shall come from Heaven to convince all the ungodly of all their ungodly deeds: And doubtless, 
Judas 14.15.  that conviction will remain upon them when they are in Hell.  
They will then be able to know, what it was that they are sent thither for, and that they are so miserable, not merely for God's good pleasure, but for their own evil do; for obeying the Devil more than God, for choosing the ways of wickedness before his holy pleasant Paths, for rejecting the counsels of his Word, and refusing to return, that they might live; They will then be able enough to understand, that it was their loving of Darkness (or Ignorance) better than Light, that made Christ say unto them, I know you not, and to cast them into that blackness of Darkness eternally: Their mischievous designs and spiteful deal that hath laid them under the Vengeance of God, and the malice of the Devil; their mocking at Religion, and laughing at Reproofs, that hath moved God to laugh at their Calamity, and mock at all their Woes and Cries: Their Heathenish liberty on God's Holiday, that hath made them to be bound in those Chains of Damnation; The Pride and Profaneness, and Unconscionableness of their Hearts, the cruelty and injustice of their hands, the Deceit, Hypocrisy and Baseness of their Tongues, with all their witty fine-mouthed Rail, that brought them to that place of Torment, and made their Blood and Bones so Hot in that everlasting fiery Prison.— I might add more of their Body's misery, but I shall pass to that which is greater, the miseries of their Souls; for as they were most in sin, so they will be also most in Punishment.  
If a Man were never so full of pain in his Body, 
The misery of their Souls.  yet if his Soul have some rest and comfort, he is very far from perfect misery: But alas, it will not be so with the damned in Hell, their Souls will be as far from ease as their Bodies: for they will be afflicted perpetually with all sorts of tormenting passions; and that,  
1. By sorrow, (in the saddest sense) our Blessed Lord, 
1. By sorrow.  when he stood in the place of sinners, had great experience of sorrow, he was a Man of sorrows, 
Esay 53.  and acquainted with griefs, and said, that his Soul was exceeding sorrowful, Matth. 26.28. O what sorrows then may we think will fall upon the Souls of the wicked in Hell! If the Soul of that Holy One were so afflicted, when he stood in the room of others, what will be the case of them that must bear their own sins, and answer the demands of Justice themselves? 
Psal 32.10.  The Psalmist tells us, that many sorrows shall be to the wicked, and as it is sometimes verified here in this World, so certainly it will be most eminently fulfilled in the World to come; How merry soever they may be on Earth, our Lord assures us, that they will be weeping and wailing, 
Matth. 8.12.  when they come to Hell: And how happy would they think themselves to be, if they might come out of Punishment, when they have wept as many Tears, as there be Drops in the Ocean.  

2. By shame.  Secondly, By shame: The boldest sinner of them all will then be ashamed, when his eyes are open to see his sins, and God's Majesty against whom they were committed, with all the shameful aggravating circumstances of them: How will they be confounded to see the Judge of the World set them on his left hand, (in the sight of Men and Angels) and assign them their Portion amongst unclean Spirits. And surely their confusion in Hell, will not be less than that confusion that they suffered before they were there. That punishment to which they are judged, cannot be less than that which they suffered, while they were brought forth to be judged: They that gloried in their shame, (and made their Boast of their sins) in the Day of God's patience, will not do so in the Day of his Wrath.  

3. By rage.  Thirdly, They will be afflicted in their Souls by fury and rage; these passions they were often tormented with on Earth upon small occasions, yea many times upon no just occasion at all: If a Man did but speak against the sins that they love, yea if he did but admonish them soberly in private, and entreat them for the love of Jesus to forsake those ways which his Soul hateth, presently what a rage are they in? and how mightily do storms of wrath arise in their Breasts? and if they could kill them with a wish, or burn them in their Beds with a fierce and fiery word, they were likely to live but a few Hours longer: If they have lost but a little of their estates, or but so much as miss of a good Bargain, they are ready to fret beyond measure at it. But what will it be to lose their Souls and Heaven, and endure the pains of Hell, for the love of their foolish Lusts on Earth, what unspeakable vexation will this be unto them; when they have nothing at all to make up the loss, to assuage their pain, or abate their misery in any respect. And thus our Saviour assures us, the wicked will have as weeping, so gnashing of teeth too, when they shall see Abraham, Isaac, 
Matth. 8.11, 12.  and Jacob in the Kingdom of Heaven, and they themselves shut out.  
Fourthly, In Hell they will be tormented by Desperation. 
4. Despair.  This is a fearful thing indeed, and almost the only thing that wicked Men are much afraid of: When we labour to beat down their false hopes of salvation, and tell them they cannot be saved without that holiness that they yet hate, they have no more compendious way to make our Sermons odious, than to report that we Preach Men into Despair: But if they die as they lived, and so come to Hell, the thing they so much feared will come upon them, there will be an absolute, total and everlasting desperation, Their hope shall perish, Pro. 11.7. They will be no more able to hope for any comfort, than to annihilate the Heavens; And how bitter this will be, who can tell? for verily Desperation is a Hell itself, said (one, who I hope is in Heaven) Francis Spira.  
Fifthly, Their Souls will be exceedingly miserable, 
5. Conscience accusing.  through the rebukes and accusations of their own Consciences: They do sometimes accuse them on Earth, (or else our reproofs of their sins would not so greatly offend them) how much more will they do so in Hell, when they are throughly awakened and enlightened, and quickened by the wrath of their Judge? for than they will have nothing to do, but to testify against them, and torment the sinners for not obeying them before. A wounded spirit (or conscience) who can bear, said Solomon; and yet the wounds of the Spirit, and troubles of the Conscience, do sometimes tend to the Health and Salvation of the Soul, (through the help of the Spirit of God) how intolerable then must the state of the Damned be, whose wounds of Conscience will never be healed, who will ever be tormented with its ragings and rebukes? And, O how much matter of accusation and rebuke will it then have against them! How will conscience work,  
1. When they think of the excellency and eternity of that blessedness they have lost, and how they have lost it for sin and vanity, and those things that perished in the using, etc.  
2. When they think with themselves how fair they were (many of them) for Heaven; how highly they were exalted in Gospel privileges, having the Word of Life and Salvation, and the Ministry of it among them, which if they had improved, as they might and ought to have done, they might have been as those Saints, whose glory they behold with so much envy and astonishment.  
3ly, When they remember how much time, and Golden opportunities they had to consider of their ways, and seek that grace and mercy that would save them, which they trifled away, as nothing worth.  
4ly, When they remember how often they were persuaded to return, and how often they were convinced of the evil of their ways, of the necessity of turning; and yet (in spite of all) would go on still in their trespasses: O that sinners would consider of this, when they still enjoy the instructions and exhortations of a plain and faithful Ministry! How they will one day wish that they had been willing to obey it, or that they had never been able to hear it! It will be more tolerable for Sodom and Gomorrha, at the Judgement Day, than for such: That Sodom that was the shame of the World for wickedness, and the most eminent instance of Divine vengeance, of any People under Heaven, being burnt with Fire and Brimstone from thence, yet that Sodom shall be in a better case at Judgement, than the neglecters of this so great Salvation. Matth. 11.24. It will be some abatement of their Torment, that they had not those means of grace, those constant Sermons, those strong persuasions, and clear convictions, that Gospel-sinners had: They shall not have so much darkness of sorrow, because they rebelled not against so much light.  
5ly, When they remember what cost and charges they were at, what care and pains they took (many of them) in Satan's shameful services: How they adventured the shame and censures of the World, the loss of their health, their peace, their life, to please the Devil and their wicked humours; How they stifled their consciences, shut their eyes against the light, rejected Christ and Glory, his Word and his Kingdom, for the deceitful pleasures and profits of sin; and took more pains in the way to destruction, than ever any pious Man did in the way to Heaven. How perfect a Hell will Hell be unto them, where their own Consciences shall be their Tormentors, where their Accusation and Rage shall never cease, 
Mark 9 v. 44.  where their Worm shall never die? Doubtless they will then be (in the saddest sense) a Terror to themselves. It were easy to name many other particulars that will aggravate the Damned's Misery; But I have other things to speak of, and therefore pass them by: However that little I have said already, if we writ [everlasting] upon it, will in some measure show the folly of them, that will venture their Souls in any way of wickedness, 
Matth. 16.26.  though it were to gain the whole World by it.  

The great Objection answered.  But, say some, If Damnation be such a dreadful thing as you make it to be, and be also everlasting, what will you say of the goodness of God, which the Scripture speaks so often of? Or how can it stand with the goodness of a God (viz. with Infinite Goodness) to cast his Creatures into so great misery, especially if we suppose this shall be the case of most Men, as you asserted before?  
I answer: He that hath well weighed what was replied to Mr. R. when he cavilled somewhat to the same purpose, need not be much troubled with this Objection; Nevertheless I shall not grudge a large Answer to it, it being that which is most commonly urged by selfish sensual sinners, and hath not been wholly forgotten by the Author of that Paradoxical Book, De Amplitudine Regni Coelestis. 
* Caelius Secundus. — Boni Natura est Communicari; quomodo Deus Pater Miserationum, etc. It is the nature of good to communicate itself: and the more he communicates his goodness, the more he discovers it; And how shall God appear to be the Father of Mercies and Infinite in Mercy, if his saving beatifying Mercy be not extended to the greatest part of Adam's Posterity? So Herald— But though a Man cannot go through a thick Hedge without scratches, yet he may go by it at an easier rate; so he that cannot make his way through objected difficulties, yet may pass them by, and hold fast the truth in spite of them: And as to this particular, if thy reason cannot untie this Knot, let thy faith cut it asunder: And if thou canst not see how the Infiniteness of God's goodness can stand with the everlasting punishment of the Creature, yet believe it nevertheless, for the sake of that Word that testifies both of them unto us: For as our Lord Christ hath told us, There is none good but God; (viz. absolutely, 
Matth. 19  unchangeably, infinitely good) So he hath told us no less plainly, That the wicked shall go into everlasting punishment: 
Matth. 25.  And therefore 'tis certain, the one is not contrary to (or inconsistent with) the other, whatsoever the wits or follies of Men may judge of it. And that thy Reason (as well as thy faith) may have some satisfaction in the case, I shall lay down these following Considerations.  
1. That there is in God Bonitas Regiminis, as well as Beneficentiae. In plain English, thus: There is in God the goodness of a Governor, and the goodness of a Benefactor; now his punishing the wicked with Eternal Damnation is not at all contrary to his goodness in either of these senses.  
1. 'Tis plain, It is not contrary to the goodness of his Government; He is the great Governor of the World, and therefore is called a King, a great King, the King eternal, etc. in Holy Scripture, 
Malac. 1.14. 1 Tim. 1.17. Cap. 6.15.  and as he is such, it belongeth to him to punish obstinate and impenitent offenders, according to their deserts; and without this, the goodness of his Government, namely, the wisdom and righteousness of it, would not be discovered to his Creatures: Even amongst Men, they are not accounted good Governors, that do not punish the disobedient, according to their deserts, and maintain the honour of Government thereby: And if a Man suppose that the wicked do not deserve to be punished for ever, who would gladly be wicked for ever, he little knows what wickedness is; and the equity of this dispensation hath been cleared in the first Chapter of this Book, (towards the end of it.)  
2. It is the goodness of God's nature, that he hates sin and wickedness; 'Tis his Excellency that he cannot look on iniquity: (else he were not a Holy God, and without Holiness he could not be a God indeed: for his Holiness is Essential to him, and therefore when he would swear by himself, he swears by his Holiness.) Now if the goodness of his nature doth make him to hate sin, it cannot be any disparagement to his goodness to punish it accordingly, since the punishing of it is but the just demonstration of his hatred against it; and he that shall go about to argue the contrary, will show himself a bad Logician, and a worse Christian.  
3. If it were not contrary to his goodness to threaten Everlasting Punishment and Destruction to the wicked, 
Matth. 25. 2 Thess. 1. etc.  and to tell us of such Punishment for them, (so continuing) then certainly it cannot be contrary to his goodness to make good that word by inflicting such punishment: Whatsoever Men pretend herein, for the extolling of God's goodness, yet he will not think himself honoured by them, when they would exalt it against his Holiness and Truth.  
4. These Learned Objectors should not act so unlearnedly, as to argue the doing of that upon the account of his goodness, which cannot be done upon the account of his wisdom, nor complain of his casting those into Hell, whom his wisdom sees to be utterly unfit for Heaven; The Enemies of God and Holiness are not fit to dwell in his Holy place, [A Swine is fit for a Prince's Presence-chamber, than an unholy Soul for Heaven.] And if Hell be fit for them than Heaven, 'tis fit that they should be sent to Hell, rather than Heaven; for 'tis fit they should have what is fittest for them: If an ungodly Man should be brought to Heaven, it would be little comfort to him; yea, I doubt not, but he would count it a misery, if he should come there in such a state: The imperfect graces of his People on Earth, as discovered in gracious practices, are matter of trouble and grief unto him, and he had rather be amongst the Beasts of the Field, than be in company with those that would move him to be Holy in good earnest; How contrary then would the Holiness of God be unto him, and what a vexation would it be to him to see those glorified, whom he so much delighted to vilify and disgrace, to see those silly precise ones (as he counted them) sitting with Christ upon his Throne, whom he thought more worthy to be trodden under foot by such as he? Thus miserable would an ungodly Man be in Heaven, and is it not fit that he should be miserable in Hell? Is it not more proper and congruous, that he should torment himself in the place of Torment, than in the place of Glory and Blessedness?  
And secondly, Let me tell the Objector, that God will sufficiently appear to be good in a way of Beneficence also, though the wicked be under Everlasting Condemnation. This is so plain, that I need not spend much time in the proof of it: for it would not be accounted a reasonable thing, that a King on Earth should be charged with unmercifulness, for condemning of Rebels to perpetual Imprisonment: He will appear a gracious and bountiful King for all that; while he takes care of the honour and safety of his true Subjects. Thus will the King of Heaven appear to be bountiful and gracious, and abundant in goodness, in his gracious deal towards all his faithful Servants. 2. He is very bountiful to the wicked themselves, yea to the very worst of them, here in this World. He gives them that Breath which they so often breathe out to his dishonour, and the reproach of his Gospel. He gives them all that time which now they misspend, and those precious means of grace, which they so unthankfully despise and abuse; He gives them drink to quench their thirst, though they drown their reason with it, and preserves them every minute and moment from many secret and unknown dangers, besides those that are open and visible: in which respect he is said to be the Saviour of all Men. 
* 1 Tim. 4.10.  Yea he gives them time to repent, and promises of mercy, when they unfeignedly return from sin to his service; in Esay 55.7, etc.  
And as for the Number of them that perish, which Coelius, 
Of the Number of the Damned.  and Mr. R. think so strangely of, we may easily perceive it is not so much to be wondered at, nor may not be imagined to be any disparagement to the Divine Goodness. A sober Christian may receive some satisfaction from the words of his Lord, in Matth. 7.14.— Broad is the way that leadeth to destruction, and many there be that go in thereat. Is it fit these Men should make a question of that which their Lord (who is Truth itself) hath so positively told us?  
Nevertheless, I shall add a few Considerations, to rectify our thoughts hereabouts, that on that account we may not charge our God foolishly. And,  
1. How many soever they be that perish, yet none of God's true servants ever shall: 
John 10.28.  Christ will give them eternal life, and they shall never perish: John 10.  
2. Those many that perish were all out of the way of Salvation, and would not be persuaded to turn into it, by a true Conversion. What wonder, if Destruction and Misery be their end, when they are in their ways, as St. Paul, in Rom. 3.16. Destruction and misery are in their ways, and the way of peace they have not known.  
He that chooseth to travail in a Ship that is bound for Spain, may not wonder if at last he comes thither. As little cause have we to wonder that they should have Hell for their end, that make wickedness (in some kind or other) their common way, and will not consent unfeignedly to turn into the Holy Path; And that this is the case of the most among us, is so sadly apparent, that I may lawfully spare the pains of proving it.  
3. It is no disparagement to the goodness of a King or Judge to condemn common Robbers or Murderers, nor to condemn many of them: Yea, Justice requires him so to do, and their Multitude can be no reason at all to excuse them in their wickedness: If these Men should meet with many to abuse them, (though it were only in words) and one should say, you need not take it ill, seeing there are many that do so, they would not think very well of his speech: And must the just Judge of the whole World, spare the wicked and impenitent, because there are many of them? If so, how shall the Judge of the World do right? for all the World knows, that were not Righteousness, nor any thing like it. And if that any Man could prove, that 'tis unreasonable that many impenitent sinners should be sent to Hell, he might as wisely prove that 'tis so for any at All to be sent thither: For, if many Persons under the same guilt deserve not the same Punishment, a few that are so, do not deserve it neither: The Number doth not alter the Case.  
4. It cannot be denied, but the greatest part of Men by far is actually ungodly and unconscionable, sensual and disobedient: and it must needs be granted that such are fit for Hell and punishment, than for Heaven and happiness, and the delightful fruition of the Holy God: And it is not to be questioned, but the most of the wicked continue such still. Must a Man believe that the Enemies of God and holiness will be in love with God and holiness, because they are the greatest Number? If one Man, that dyeth unconverted, may go to Heaven, we may as well suppose that another may, and another again, and so of others still; So that either we must suppose, that all that die in their sins go to Hell, or else none; and which is most like to be true, they that know the Scriptures may easily apprehend.  
5. If men's judgements were not blinded by guilt and selfishness, they would think it more wonderful, that God should suffer such a Deluge of wickedness to go unpunished in this World, than that he should punish it, according to its desert, in another World.  
6. What if God should send but one wicked Man of a Thousand to Hell, and save all the rest, would they not acknowledge and admire his Mercy and Beneficence? Well, though he will not do so, yet we know not, but there may be as great a communication of his goodness, as that amounts to. For as the Heaven of glory doth incomparably exceed the inferior Heavens and Earth in bigness; So it is judged by sober, learned Men, that there be ten thousand times more holy and blessed Spirits there, than there be wicked Men in Earth or Hell; and they were as wise 
* Gassendus, and others.  as other Men, that supposed the Planets, and other Luminaries of Heaven, to be inhabited by Spirits, as the Earth is by Men, and Beasts. And when I observe that all places (almost) here below, both in Air and Water, as well as Earth, are inhabited by Birds, or Flies, or Fishes, or some other living Creatures, I am very willing to imagine, that the more glorious parts of God's handiwork, which so dazzle our eyes but a little to behold, are not empty, but possessed by such excellent Inhabitants, as are suitable to their magnitude and glory. Thou knowest not, Reader, how many Millions of Creatures are over thy head, that are filled with their Maker's love and goodness, and therefore entertain no hard thoughts of it, nor murmur at the just Judgements of thy God, upon the obstinate Enemies of his holy Laws, how many soever they may be.  
And thus I have answered the Objection aforesaid, and may now fitly proceed to a farther improvement of the Doctrine pleaded for, in a way of Exhortation and Caution to several sorts of Men; of which with God's leave, in the ensuing Paragraph.    

CHAP. iv SECT. III. Containing a Use of Exhortation and Caution to the Gentry and others.  
HAving proved the point so plainly before, and cleared it now at large from the grand objection about its consistency with the Divine Goodness, I shall urge it (by God's permission) upon several sorts of men amongst us. And I may fitly urge it upon those in the first place, that are first in place, viz. The Gentry of our Land—  
I need not doubt but some or other will think me a pragmatical person (in the very worst sense,) and may be willing to ask me what I have to do with such? Well, if they have any great desire to do so, let them do it by all means, for why should they lose their longing? But if they are reasonable men, I may hope to prevent that query by giving them this following account, in brief:  
Namely, that I am a debtor to all, and am bound (especially as I am a Minister) to do good to all so far as I may: and it is as much worth my pains to endeavour to prevent the damnation of these, as to prevent the Damnation of meaner men; for their Souls are as precious, and their sins as dangerous as others. And it is very proper to speak somewhat to such persons, because they are most taken notice of, and their Examples most powerful to lead others in the way to Salvation or destruction.  

1. To the Sensual Gentry.  There be two sorts of Gentry amongst us. 1. Sensual careless ones. 2. Serious and Conscientious.  
First, of the former, and certainly I had need be careful how I speak to those men that have ruined so many that never durst to speak to them so plainly as I intent to do.  

Who are such.  But before I go any further, I must express myself clearly, and show whom I mean by Sensual Gentry, even those that take more care how to please their senses, and sensitive Appetites, than their Consciences or their God; that make more account of Gain than Godliness, and regard not who or how many they ruin, so they may but raise themselves by it; that slight the Laws of the Eternal King, and care no more for a plain (sound) Sermon than for a dish of stinking meat; that grossly undervalue the glory of Heaven, and think themselves as happy as need to be, if they have but health, and wealth, and honour here, etc. 
Dr. saunderson's Serm. in 1 Cor. 7.24.  or in the words of the Reverend Bishop Saunderson— that spend half the day in sleeping, half the night in Gaming, and the rest of their precious time in other pleasures and vanities, to as little purpose as they can devise; as if they were born for nothing but to eat, and drink, and snort and sport, etc. or (as the worthy Author of the Discourse of the Decay of Piety) that live in the world, as the Leviathan in the Sea, to take their Pastime in it, and to make up the parallel, delight themselves to devour their Underlings. 
Matth. 6. Col. 3. etc. — or (as the Scripture Phrases it) that be lovers of pleasure more than lovers of God, that set their affections (mainly) on things upon earth and not the things that are above; that mind nothing seriously, but (Heathen like) what they shall eat, and what they shall drink, and with what they shall be clothed: These I call Sensual Gentry, and I will be content to be judged by any but themselves, whether I may not fitly call them so, and may lawfully say somewhat the more to them, because others say so little.  
Yet lest I should lie open to too many Censures for it, and lest my plainness should be interpreted to be folly, pride, or peevishness or the like, I think it meet to mention some passages out of several Writers that speak as bluntly to these men, as I can do, and yet will be confessed to be such as knew well what belongeth to Learning, Grace, and good manners.  
First, the famous Cambridge Orator speaks thus in his Poem, 
Mr. G. herbert's  [Church Porch]  

O England full of sin, but most of sloth:  
Spit out thy Phlegm, and fill thy Breast with glory:  
Thy Gentry bleats as if thy native cloth  
Transfused a Sheepishness into the Story:  
Not that they all are so; but that the most  
Are gone to grass, and in the Pasture lost.   
That worthy Divine of Broughton 
* Mr. R. Bolton.  in Northhampton-shire in his excellent Assize Sermon at the end of his [four last things] complained of the great degeneration of the modern Gentry, speaking to this effect— They are so vainly brought up, and so strangely puffed up with insolency and Self-esteem, etc. that commonly by such time as they come to strength of body and mind corrupt affection obtains its full strength and height and hardness in their hearts; and I am afraid, if we go on (meaning, without a Reformation) our Posterity will find in the next age, the basest Generation of English, that ever breathed in this famous Kingdom. So he, in p. 217, and 218. of the said work. And whether this thing he feared be now come to pass or not, I do not say, let others judge.  
The forementioned excellent Doctor also in that very Sermon makes as bold with them, 
Dr. Saunderson  speaking to those Gallants that do nothing for the good of humane Society, but live as if they were made for no other ends but to eat and drink, and sleep and game, etc. tells them (however they might take it) that the poorest contemptible creature, that cries Oysters in the streets for a livelihood, deserves his Bread better than these brave men, and his course of life is better approved of God and every wise man than theirs. And as he adds [a Horse that is not good for the Cart, nor the Way, nor the Race, nor the Wars, nor any other service, though he be never so well made, never so well shaped, and never so well clothed, yet is but a Jade still] and (after the Application of it) adds [the titles of honour which in courtesy we give you, we bestow upon their memories whose degenerate offspring you are, and they no more belong to you, than the Reverence the good man did to Isis, belonged to the Ass that carried her Image.]  
And thus having cleared my way, I shall now come directly to my intended work, to exhort the brave Gentile sinners to consider the things that concern them, which I take to be one of the fittest Uses that can be made of the Doctrine of Hell Torments.  

The Exhortation, etc.  Since there is a state of extreme and everlasting punishment for the ungodly in another world, 'tis high time, Sirs, to look about you, and to take care of your neglected Souls before you have lost them; O consider this, you that forget God, and use all diligence to escape this wrath to come; your Estates are better than other men's, and your Breeding too (as you would have us to think) and are yourselves more contemptible or less worthy of your care, and Religious regard? Surely not. You know that your time is passing and will return no more: Death is at your backs as it were, that pale horse will shortly overtake you and tread your honour in the dust; and can you doubt of this or make light of it? You are not sure to live another day, you know nothing to the contrary but your Souls may be called for this very night, 
Luke 12.20.  though you have built your Barns never so largely, to lay up your substance in; and can you think the remembrance of the pleasures of a Sensual careless life, will make death more safe or comfortable to you? or if it could, yet we are well assured, it cannot make Hell Torments the more tolerable; and as you are not more capable of escaping them, if you die in a state of sin, unconverted, so if you fall into them they will be as terrible to you as to other men; though you are a little better armed against the crosses of this world, than other men, yet you have no more security against the curse of the Law and the wrath of God: You have no music that can charm the Devil or abate the fury of his Malice, no Plays or Romances that can delight you after death, no Clothes that can adorn you in the eyes of God, no money that can bribe your Judge or purchase a Pardon at his hand: In a word, no Courage that can bear up your Spirits against the Terrors of Judgement if it find you in an unrenewed state, and destitute of that Grace and Holiness that naturally you disregard. O that you did but know, any ways but by experience, what a sad creature a Gentleman in Hell will be; And that you may never know it in that way, give me leave I beseech you, to caution you against some special sins that are most likely to bring Great men thither.  
1. Pride and haughtiness of mind. 
1. Pride.  What if you speak great swelling words, and look as big as a blown bladder (scorning God and man at once) yet you must come down a little lower, if ever you dwell in the high and lofty place; you must of necessity lay aside your loftiness, and stoop so low as to take up that poor despised thing, Religion, and walk humbly with your God, before you can see the Kingdom of Heaven, Esay 2.12. 
Mic. 6.8.  The day of the Lord of Hosts shall be upon every one that is proud and lofty, And the proud shall be as the stubble in the day of his Anger, Mal. 4.1. and pride goes before destruction, saith, Solomon. And how apt the heart of man is to it, when it is attended with wealth and worldly greatness, I need not say.  
2. Take heed of fleshly lusts which war against the Soul, 
2. Fornication.  as St. Peter speaks, in 2 Pet. 2.9, 10. The Lord knoweth how to reserve the unjust to the day of judgement, but chief them that walk in the lust of uncleanness, etc. So St. Paul, Heb. 13.4. 
Adjudicabit exitio, Piscat. in Loc. 3. Idleness and unprofitableness.  Whoremongers and Adulterers God will judge, (i. e. condemn.) They that would not be divorced from their Harlots shall be married to Hell-fire. See Rev. 21.8.  
3. If you would escape the miseries of another world, be sure to take heed of an idle and unprofitable life in this. Surely, Sirs, they are like to partake of little good hereafter, that care not to do good here. If Plays and Romances have not thrust the Gospel out of your minds, 
Matth. 25.30.  I shall not need to tell you of the dreadful doom of the unprofitable Servant. Is it not sad to see how little good is done in the World, by many of those that are best able to do most, and how many there be among us, who have hundreds, it may be thousands a Year, that yet do not give, all the Year round, so much as the price of a good Periwig, toward the Relief of their poor distressed Brethren; (as though such as are raised to such high fortunes were gotten above the Law of Charity, or as if they thought the greatness of their wealth would well excuse them in the neglect of those good works it was given for; or as though they had thought it an honour to them to have the Papists say, that they are Solifidians.) The neglect of this is no such harmless Peccadillo, as these Men may be apt to account it: We read in the Gospel, that our Lord will condemn Men at the great Day, for this sin especially, and make a particular mention of it, as a procuring cause of Condemnation. 
Matth. 25.41, etc.  He will say unto them, Depart from me, etc. For when I was an hungered (in his members he means) ye gave me no meat, when I was thirsty ye gave me no drink, etc. So then, they that were able to do good to their poor Christian Brethren, and were not willing to do it in some conscionable way, will be punished for ever for this sin, if they die such as they lived; and when they have lost their Souls and Heaven, it will be no satisfaction to them to remember, that they kept, or saved their Money; they that would not live as Christians, shall not be spared because they were Gentlemen.  
I might also caution you against cruelly and Oppression, scorning of Reproofs, and scoffing at Religion, in the serious faithful Followers of it; but I have not time to say all that might be said unto you.  

4. Mispending of Time.  The next thing that I would entreat you to be heedful against, is, misspending of your time: He that is careless of that, is (therein) careless of his God, his Soul, his Duty, and every thing that most concerns him, and therefore is most apparently (as yet) in the ready way to Hell.  
[See that ye walk circumspectly, redeeming the time] is no Precept of mine, but of the Apostle, 
* Eph. 5.15, 16.  or rather of God by him; and if Gentlemen are not concerned with it, it would be hard to prove that any others are. Believe me, Sirs, your time is one of your choicest Treasures, nor can you name any thing, besides God's grace, and your Souls, that can be compared with it for preciousness; What would you not give for another years' time, in order to your preparation for an endless life, in case you were to die to morrow? And though I am not concerned to accuse you of mispending your time, yet I may lawfully put you in mind of it, and desire you to call yourselves to account for it, before your God doth. Compare, I beseech you, the time that you spend in excessive sleeping, in trimming and adorning, in feasting and long meals, in pomp and state and vain curiosity, in vain thoughts and worldly cares, in Cards and Dice, and other Games, (at home and abroad) in fruitless and unedifying Books, in idle company and needless visits, in vain discourses and delights, in doing ill, or doing nothing; I say, do but compare this time that is spent in these ways, with that time which is spent in a serious seeking and serving of God, in reading of good Books, in thinking of good things, in governing your Families religiously, in relieving the poor, in encouraging your Charge in the ways of God, or any thing else that tends to the promoting of piety, in yourselves, or others; And let your own consciences tell you which is most: For in many of our Gentry, the time that is spent in the latter, is no more in comparison of that which is spent upon the former, than the poor Man's wages for a days work, to their Yearly Incomes; Their whole business and work is sports and pastimes, so that we might describe them in those words, in Exod. 32. [They are a People that sat down to eat and drink, and risen up to play] But such provide but ill for themselves; nor can it be safe for them to be so prodigal of time, that have Death and Judgement before them, a Hell to escape, and a Heaven to prepare for.  
5. There is another sin, that some who go for Gentlemen are sadly in love with, 
Rash Imprecations.  (and must not be forgotten in this Discourse) I mean horrid Swearing and Imprecations, Damning, Sinking, and the like. And surely if Damnation be a real thing, and not a Dream, it must needs be a damnable thing, (in the highest sense) rashly and profanely to imprecate it upon themselves. What wonder is it, if these Men have Hell for their portion, that commonly have Damnation itself for the matter of their prayer! And if they did only shame themselves by this wickedness, the matter were not so much; but they (alas) shame their profession also, and bring a grievous reproach upon the holy Prayers of our Church. 'Tis the corrupt Lives and cursed Speeches of such Professors, that harden the deluded Separatists in their prejudice against them, as the Quakers, and such like: I read, not many Months ago, a passage to this purpose, (more than plain enough) in a Quaker's Pamphlet; where speaking to some Persons of this bad quality, he expresseth himself after this manner: [You cry out, God damn us, and God confound us, and soon after you go to your Church, and say, We beseech thee to hear us good Lord.] Thus (Reader) this clause in our Litany, We beseech thee to hear us good Lord, (than which it is hard to imagine any thing more humble, or pious, or better becoming a serious Christian) is matter of greatest scorn and contempt to these poor Creatures; and all because it is Profaned and Unhallowed by the pestilent Tongues of these Hyperdiabolical Gentlemen, these Damnable Damning, Sinking Gallants. O Sirs, if you are guilty of this sin, consider of it for the Lord's sake, and do no more so wickedly. O that I might dissuade you from it by any means; to that end I will propose unto you these Two questions.  

The Damners questioned.  1. What if you should be pleased to lay aside your Atheism, and adventure to believe that there is a God to whom vengeance belongeth? would you not then account it reasonable to honour him by a better Prayer than [God damn us, etc.] and think it more needful to beg his mercy, than to imprecate his Vengeance? And if you think that there is no God, and that Religion is only a silly thing that came into the World by chance, through the force of foolish causeless fears (as some of your companions are willing to persuade themselves) It may be worth your while to Read and Consider what that excellent Gentleman 
* Sir Charles Woolsley, p. 77.  hath replied unto it, in his most Rational discourse of the unreasonableness of Atheism, and to answer it if you can.  
2. What if you did but see that wicked Spirit that tempts you thus fearfully to challenge your Maker, and dare him to destroy you, would you not then take heed how you yield to his temptations, and follow his counsel? And is it not much worse to feel damnation than to see the Devil? Why then should you rashly imprecate so great a mischief upon yourselves, and run the hazard of bearing that wrath we are assured he doth tremble at 
* James 2.19. ?  
3. What if you had been among those Swaggerers in Bohemia, mentioned by Dr. B. in his Theatre of God's Judgements 
* p. 552. , out of an approved Author 
* Jo. Fincelius. , who having delighted themselves in the night with profane Speeches and wicked wishes (much like that aforesaid, though not quite so bad) were found dead in the morning, with their necks broken, and crushed as if a Cartwheel had gone over them, with blood also flowing out of their mouths and nostrils to the astonishment of all that saw them. Surely had you seen this sad Spectacle, you would hardly make so bold with the God of Judgement, as to dare him to destroy you. Well, if you will not be warned by such examples yourselves, he can make you examples to others: and if such a death be dreadful, Damnation is worse, incomparably worse, how light soever you may make of it, (as you must needs grant if you believe there is any such thing, if you do not, let it please you to vindicate your good friend Mr. R. and make good his Arguments against my Answers.)  
4. What makes you to be so fearful when any extraordinary signs of God's power appear? 
Psal. 77.17, 18.  If his Thunder do but shake the Earth under you, if his Lightnings sing your well-set Hair, if a terrible Tempest overtake you in the field, and tear the Oaks in pieces under which you stand for shelter, your courage will fail, and your stoutest hearts tremble as a Leaf, how then can you bear up under his fiercest wrath, and endure that damnation which you so commonly and fearlessly imprecate on yourselves?  
5. If Damnation be so slight a matter as (by your speeches) you seem to make of it, why are you commonly so much afraid of dying? They who walked in your ways, and talked in your Language (most stoutly and presumptuously) yet spoke very faintly when a deadly disease took hold of them: some of your Quality, when their Physician told them they were not like to recover, fell into a horrrid rage, and could scarce forbear cursing him to his face. And yet Damnation is ten thousand times dreadfuller than death, if all our Religion hath not deceived us. To lie in the place of darkness is as nothing to the living in the place of Torment. Read but the foregoing Chapter and you may see so much Terror in it, as might hinder you from wishing it upon yourselves, though it were never so much in fashion amongst the Hectors of our Times. They would not delight themselves in [Damn my Blood] if they knew the fierceness of Hell-fire. (And if they can see themselves so far in danger of it as to desire hearty to escape it, they may fitly read some directions for that purpose in the latter pages of this Discourse.)  
If any expect an Apology for what I have said to these men, he is likely to be disappointed of his expectation; and if they themselves shall call me Stoic or Clown, or Puritan for my pains, I shall be content to take it at their hands, and will (as I verily hope) say no worse to them than I would to those that are infected with the Plague, viz. The Lord be merciful unto you.— And now I leave them, being willing to speak a few words to their Betters, namely, The Serious and Religious Gentry.   

CHAP. iv SECT. III. A Continuation, or a word of Exhortation to the Religious Gentry.  
ANd now, good Reader, since I am to treat of so Noble a Subject, I do really wish for thy sake, that I could speak what is suitable to it, and that which might be as worthy of thy Reading, as the Persons to whom I speak are of thy Love and Respect; but alas, my manifold imperfections will be a more than sufficient hindrance, so that I cannot promise thee any thing extraordinary herein: yet if plain Truth may be pleasing, thou mayst fitly read what follows— They are as Gold, not only choice, but rare: And though some of them (as I have heard) are lately gone to their beloved Lord; 
Sir T. R. etc.  yet blessed be God, there be some of them still remaining in our sinful Land: long may they live, and let those hearts be faint that wish them evil.  

Their Character.  I shall first tell you who I mean by Religious Gentry, and then speak a word of Exhortation, with all humility unto them. For the former, The Religious Gentleman is one that minds his God above his Money, and placeth his Happiness in a higher world than this he lives in; one that scorns nothing so much as sin, and desires nothing so much as a Conformity to Jesus Christ, and an absolute fruition of his Love and Glory; 'Tis his highest Ambition to be a Favourite in the Court of Heaven, and the best of his Buildings are disesteemed by him in comparison of the many Mansions that are there; his Tongue keeps time and tune with his Mind and Conscience, he doth not make or love a Lie (he looks upon such Drolling as a piece of damnable fooling) he counts it no pride to make his boast of God, nor no shame to speak often of his Attributes and Excellencies. He will glorify his God in his body also, and therefore will not adventure to dishonour him with the Apparel he puts upon it, (God having given him his right shape, he sees no reason why he should be misshapen by any monstrous fashions.)  
In a word, as he is Religious, so he is not afraid to own and follow the Exercises of Religion, in public as well as in private; He seeks not for the Golden mean between Saintship and Atheism, but is resolved to be a Saint so far as he may, though the proud should call him Puritan for it. He goes as joyfully to God's house as the Sensual gallants to a Playhouse, and comes out with more as well as better satisfaction. He goes not to Church to save his Credit or his Purse, to see Fashions or to censure his Minister, but to discharge his Duty, and adorn his Profession, to Serve his God and Save his Soul. (and therefore he had rather go Twice a day than Once a month) This, Reader, is the nature and quality of these excellent Persons I am speaking of, and however thou mayst wonder at it, I dare affirm there are some such to be found among us; and to them I am now (with all Christian respectfulness) to address myself.  

The Exhortation.  Honoured Sirs, since Hell is no Fancy, since the miseries thereof are real, intolerable, and eternal, give me lief, I beseech you, to urge upon you these following Duties.  
The First Duty. 1. To rejoice in the Lord, and delight yourselves in the Thoughts of his Great Goodness towards you. For he hath freed you for ever from all this Misery. That Cloud of Vengeance which will fall upon the Careless Gallants at the last day, shall be far from you: You may meet with many distresses, but nothing of Damnation shall ever come near you, for there is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit, Rom. 8.1, 2. Whosoever believeth on him (to wit with a holy and True Faith, such as is attended with a Religious life) shall not perish but have everlasting life, Joh. 3.16.  
When the awakening Trumpet shall send forth its Echoes to the ends of the Earth, it shall be no matter of amazement unto you: when you shall look out of your Graves and see the Lord of Glory, Armed with irresistible power, clothed with shining Majesty, and flaming Vengeance, attended with all his Troops of holy Angels, (Cherubins and Seraphins) honoured with their loudest shouts, their highest praises, their joyfullest Acclamations, etc. yet then I say your hearts shall not fail, for you shall come forth to the Resurrection of life, Joh. 5.29. and be raised up for heaven, not for hell; wherefore serve your God with gladness, and do not so much humour the Devil, or honour this malignant world, as to be afraid of its enmity, or to be discouraged at the worst it can do against you: That Gracious God whom you serve is able to deliver you from all evils: and as he hath saved you from the power of sin, and the punishment of Hell, so he will be your shield from smaller dangers, Psal. 84.11. The Lord God is a Sun and a Shield, and no good thing will he withhold from them that walk uprightly.  
Second Duty. Secondly, To be often in the Heavenly Duty of Praise and Thanksgiving. This Tribute you own for every Mercy you partake of; how much more for your deliverance from the Everlasting Punishment? Methinks, (Sirs,) you should delight yourselves abundantly in Paying of it, and Praise your great deliverer with enlarged hearts. O let that be a main part of your work here, which shall be your Beatifying employment in the high and Holy place. When Sensualists are delighting themselves in Songs of Lewdness and Vanity, let your hearts be delighted with Songs of Praise. If the Blind man in the Gospel (Luke 18. ult.) could follow Christ so joyfully, glorifying God, merely because he was cured of his blindness, O what Joyful Praises should your hearts be filled with, and your glory (your Tongues) be exercised in, when you are saved through Christ from the Everlasting Darkness and destruction, and shall shortly see an end of all your Sorrows.  
Third Duty. Value not overmuch the Scorns and Censures of the ungodly world: fear not the reproach of men, 
Esay 51.7.  nor be afraid of their revile (while you walk in the Holy way) No reason for it, for why should they fear the contempt of any, that are secured from the everlasting shame?  
Fourth Duty. Another duty which I would humbly exhort you to, is this, To do what you can to save others from Hell. Not that you can save them in a way of absolute your, by working saving Grace in their Souls, nor in a way of Merit, by procuring Heaven for them, This 'tis confessed you cannot do: But yet you may do that which the Scripture calls a Saving of them, namely, Persuade them to be careful of their own Salvation, and occasion them to use the means of Salvation that are afforded them. And what can be imagined more excellent and honourable, or more truly worthy of a Religious Gentleman than this? Motives to it I might add in great variety, from the Glory of God, the Worth of the Soul, the Love of Christ, the Honour of his Gospel, the honourableness of the Duty in itself, (To conquer Towns and Castles, and Kingdoms, is but a poor and worthless project to the furious endeavours of Saving a Soul.) But methinks God's goodness to yourselves might be a very powerful engagement upon you so to do, if there were no other reason for it. As the King in the Parable, Oughtest thou not to have forgiven thy fellow-servant seeing I forgave thee? so may it be said much more in this case, ought you not to do your best to save others from Hell, since your God hath been so merciful as to save you?— And I beseech you, Sirs, let it be remembered what opportunities and advantages you have above other men, to do good to your Neighbour's Souls. Your Place and Authority will bear a great sway with them, they will regard your words and examples, when they will not regard ours: Happy would many a poor Minister account himself, if his People would mind the commands of God, which he urgeth upon them in the name of Christ, half so much as they would mind the words of a Man of Place and Wealth. If you show a love to a Church, and a plain Sermon, they will seem to do so for their credit sake, and will not dare to call the one a Steeplehouse, or the other a Puritanical Preachment.  
Now you may be Instrumental to their Salvation (or deliverance from Hell) many ways, especially these following. 1. In general, by your own example, by living godly, righteously and soberly in your general course. They will be more capable of believing profaneness, sottishness and injurious do to be hateful things, when they see them so carefully shunned by such as you.  
In particular, If you would be a means of saving your Neighbour's Souls from Hell, let it please you to observe these following Directions.  
1. Endeavour to engage them to public Duty, and to hear that word often, that is able to save their Souls. Show your Zeal for the Solemn Service of your God, and let them know how greatly you love the Habitation of his House, and the place where his Honour dwelleth: This would be a means to bring them often thither, if not for love, yet for shame, and fear, and if they come within the sound of God's Word, whatsoever it be that moves them so to do, there is hopes they may be the better for it, or at least not so bad, (so blind, and bold, and hardened in sin) as if they had been drinking, or prating with their ungodly Companions, when they should be hearing the Word of their Lord.  
2. To show your Zeal against Drunkenness, common Swearing, and all other gross sin, by punishing it according to the Laws of the Land, and to show most of your favour and kindness to those Persons, or Families, that seem to have the greatest kindness for Religion.  
3. To discourse with your Neighbours in an edifying way. Let your speech savour of Grace, and discover your seriousness for your God and Souls. Let them know by your words, the holy temper of your hearts: Tell them how glad you would be to be more holy than you are, to be perfectly conformed to the will of Christ, and how little you value all this World's good, in comparison of his love, and the enjoyment of it in Heavenly glory: Tell them what thoughts you have of the state of an ungodly Professor, and that you would not be in such a case for all the Wealth in the Earth: Tell them of the preciousness of Time, and the greatness of that work which they must do for their Souls therein, and if they seem careless of it, ask them seriously some awakening Questions; As,  
1. Do you not know that you are Men, and that your reason was given you to make you capable of serving your God with a reasonable service, (that is, a ready, willing, and conscionable service.) And do you not know that he is always present with you, and pondereth all your go?  
2. Do you not know you must shortly die, and your Souls enter immediately into an endless state of joy or sorrow, according as you die, godly, or ungodly Christians?  
3. Doth not God deserve infinitely more than your highest love, your best obedience? The Heavens declare his glory, and may it become you to forget him, and live to his dishonour?  
Do you not admire the beauty and brightness of the starry Heaven, and will you venture to lose all the glory and joy which dwells in the Heaven of Heavens, for the transitory pleasures or profits of sin? O how much good might a few of such questions (or speeches) do from a Gentleman's mouth upon his Tenants, or Neighbours Souls.  
4ly. Engage them in the reading of Scripture, and such Books as open and apply the great truths and duties in it, as Bishop Taylor's Rules of Holy Living, the Whole Duty of Man, Mr. Baxter's Books of Death and Judgement, or any other that your Prudence and Piety shall think fit for them. Such private innocent companions (I doubt not) have been a means of saving many a Soul. Engage them also to a constant course of Prayer, by themselves, and with their Families: for the often approaching to God in so holy a work (whether with a Book, or without) will shame them from gross sins, and make them more serious in their provisions for Eternity.  
5. Do all you advise them to yourselves, and be ready to do good to their Bodies and Names, in any reasonable way, as well as to their Souls, and then there is no doubt, but your good Examples, and good Counsels, may do them good. And your labour (in all) will not be too much, in so great a work, as the saving of Souls from the second Death.  
My next work is to Exhort All in general, high and low, rich and poor, (one with another.)  
Surely, my Brethren, you had need be heedful to yourselves, since Hell is real; O consider your ways, and use all possible means to escape the Damnation of Hell. I hope I shall not need to add any Motives to it, if you believe its dreadfulness, and your own deservings; And as for Directions for it, the following Section will supply you with them.   

CHAP. iv SECT. iv Containing some Directions to escape Hell Torments.  
Presupposition. THis part of my Discourse is designed for such (especially) as are yet in the ready way to Hell, as common Swearers, Liars, Drunkards, Sabbath-breakers, and such like, to which I may add our factious spiteful Professors, that mix (very wisely, as they think) their Malice, and their Religion together; whose wicked spite against their Parish-Ministers is most blessedly turned into a pure zeal for private Meetings: (abhorring Churches, as profane places, and crying out, when the time and company is fittest, Down with them, down with them, even to the ground) And in a word, Hypocrites, Worldlings, careless and ungodly Persons. To such I now speak; and to them I would give these following Advices, in order to the escaping of Hell-torments.  
Dir. 1 After you have remembered how well you deserve them, and how worthy the least sin makes you of them, (Rom. 6. last verse. The wages of sin is Death, viz. Eternal Death or Damnation, for to Eternal Life it is opposed in the verse) much more all your sins together, with your obstinacy and impenitency in, and under them, etc. I say, having considered your deservings, consider carefully the danger of your present state of sin: O think a little, yea think much how uncertain your life is, and how impossible it will be to scape Hell, if you die in an unconverted, unsanctified state, see Matth. 18.3. Hebr. 12.14. and other places. And withal, how intolerable its miseries will be to you, if for the love of sin you be sent thither. The light afflictions of this World are greatly dreaded by many, and carefully provided against by sober and prudent Men, How much more should the extremity of endless Torments? O consider what it is to be for ever, I say for ever, under the insupportable wrath of the great God, and whether the utmost that sin can do for you, may rationally encourage you to run the hazard of so great a misery? This is the first thing that I would advise you to in this case; and if the escaping of everlasting misery be not a thing worthy of our most serious thoughts that may tend that way, nothing in the World is; nor will Men be apt to provide against a danger, till they see and consider the reality and certainty of it, and the like.  
Except. But (say some) this is harsh counsel, and we cannot take it: To consider of such sad matters, alas we cannot do it, we dare not do it; if we should think much of such things, we are afraid it might make us mad.—  
Answer. But Sinner, take heed in time, and do not deceive thyself; thou knowest thou hast a great adversary, that delights in nothing more than in his hopes of seeing thee in the same Hell with himself; do not join with him in working out thy own destruction. He will surely do it if he can, nor hath he any more compendious way and Method to undo thy Soul than to keep thee from considering thy State seriously, and the dreadful danger thou art in, while thou givest thyself up to the service of Sin (and dost not choose the fear of the Lord) But to come directly to the point in hand:— Thou darest not spend any serious thoughts upon such matters lest it should distract thee— It seems than thou takest thyself to be well in thy wits as yet; and if thou art so indeed, I may hope thou wilt not think it unreasonable to make use of thy Reason, for the good of thy Soul: I mean by answering (for this particular) these following Queries.  
1. Whether there can be any more dreadful or damnable distraction than for a man to follow his sins, and not consider his danger; to rebel against the King of Heaven (wilfully and deliberately) and not to take time to consider what he is doing, and which way he is tending? I think there can be no greater madness than this (unless a greater degree of the same kind) and I hope, Reader, thou art of the same opinion: 'tis sad to see a man, that is thus mad for his Soul, to neglect it still, and plead that he doth so for fear of being mad. O what monstrous madness is this!  
2. Whether thou wouldst Reason at this rate in other matters of far smaller moment? Suppose thou hadst passed through some infected houses (where the most were dead of the Disease) and one say unto thee, Alas man, O how fearful is thy case; consider the danger, and seek out for help; for those houses had the Plague, and 'tis ten to one but thou art infected, etc. wouldst thou reply I dare not consider of it, lest the thoughts of my danger and death should dull my Spirits, and make me Melancholy? And why should not men Reason so in such cases, but that they less mind their Souls concerns than their Bodies?  
3. Whether thy Reason was not given thee to consider of the state of thy Soul in order to its eternal welfare? and whether God doth not require thee to consider thy ways (what they are, and what they tend to.) Hag. 1.5. Thus saith the Lord of Hosts, consider your ways: and Esay 1.3. he complains that his people did not consider. And can you think that 'tis the way to be mad to consider of them, or that God will take away the use of your reason because you use it according to his will and command?  
A Caution. Yet think not of thy danger despairingly, nor draw any sadder conclusions from the consideration of thy present state, than the Scripture alloweth of. Say not I must needs be damned, because I am not yet in a state of Salvation; or that thou must certainly go to Hell, because thou hast been hitherto in the way to it, etc. 'Tis not despairing of Salvation but returning from thy sins that is the work thou hast to mind: and if thou returnest in Truth, as sure as there is a Hell, so surely thou shalt escape it through the Mercies of the Living God. Read for thy comfort Esay 55.7.  
Dir. 2 Be sure to shun all gross and scandalous sins, and all such company (how merry soever) that may be likely to draw thee to them or to harden thee in them. 'Tis as vain to promise yourself Heaven while you walk in any way of gross wickedness, as to promise yourselves life and health when you resolve to take the rankest poison. I have told you in times past (saith the Apostle) and now tell you also, that they that do such things (not only those there mentioned but such like) shall not inherit the Kingdom of God. And especially Take heed of such courses as are injurious to men; vengeance from God is most plainly intimated to be the Reward of such do— 1 Thess. 4.6. That no man go beyond or defraud his brother in any matter, for the Lord is the Avenger of all such, as we also have forewarned you and testified. Yea, this course hath brought men to a hell here on earth: Spira, a famous Gentleman of Cittadella, a Civil-Lawyer, who was almost a Miracle of Spiritual misery, and breathed out Woes and Terrors to himself continually, discovered the sad thoughts that he had of his former practices in that kind, confessing his sin with a most sorrowful heart. His words are these, 
Spira 's life, p. 3. lin. 1.  (translated) I was exceedingly covetous of money, and accordingly I applied myself to the getting of it, corrupting justice by deceit, and inventing ways to delude it; Good causes I either defended deceitfully, or sold them to the Adversary perfidiously; Bad causes I maintained with all my might, opposing often the known truth, etc. He saw, That money was too hardly earned, which was gotten with the loss of Justice and Truth. Noverint universi, & caveant universè.  
Dir. 3 Take heed of your Company: Make not the known enemies of Religion and holiness, your ordinary familiar Companions. But mistake me not; I am not persuading you to forsake your necessary Relations, but your unnecessary wicked Companions; and there is no hope of your Salvation till you are hearty willing to forsake them: a companion of fools (or wicked men that are notoriously such) shall be destroyed, Prov. 13.20. These are likely to frustrate (as far as is possible) the means of grace and Salvation to thy Soul, keeping thee from Hearing or Reading or other duties when thou shouldst be about them, and hardening thy heart against God's fear. O how many that seemed very hopeful for Heaven a long time, have yet at last been taken and overcome by this snare of the Devil, and went to hell for company! shun them carefully as you love your souls, forsake the foolish & live, Pr. 9.6. better leave them than perish with them.  
Dir. 4 If you would escape hell, content not yourselves with a false and ungrounded hope of escaping; do not conclude your safety from false and insufficient grounds. He that lieth in an infected bed, and hopeth that he is in no danger of the Disease because his Smell and Taste is good, or on any the like insufficient ground and reason, is not only never a whit the safer for his hope, but is really so much the more in danger; because he contents himself with his dangerous condition, and concludes his safety from that which will not warrant any such conclusion. Just so in the present case. He that is in the way towards hell, and yet hath a strong hope (upon unsound grounds) that he is not in danger of it, is not the safer because he hopes, but the more in danger because he hopes upon unsound grounds: here therefore I shall name some sandy foundations upon which sinners may be apt to build their hope of escaping hell torments; that so they may not rest in them, but seek for better, by a true and through returning to the lord— Now their false hopes of escaping it are grounded especially upon these following particulars.  

The sinner's false hope removed.  1. Riches and Worldly prosperity. Some doubtless are willing to make this an Argument of their escaping hell; Surely (they think) that God that is so good to them now in this world as to give them the good things thereof in so great abundance, will not be so hard to them as to send them to hell at last (though they go on in sin, and hate to be reform) they hope they may safely conclude he will not press them with his fierce wrath hereafter, because he loadeth them so much with his Benefits here. But how plausible soever such Reasonings may seem at first view, I am sure they are not sound: for how can that be any sure evidence of Salvation, which the worst in hell did sometime partake of? as, Pharaoh, Herod, Nero, Julian, etc. These 'tis confessed were as Rich & Great in the World as most men ever were, and yet we do not believe they are saved. The Pope (good man) hath wealth enough (if he could but think so) yet no understanding Protestant will say, that therefore his Holiness must needs be a Saint, and be Saved infallibly (because He is rich.)  
2. Worldly Troubles and Crosses. As some hope to escape hell torments because they are Rich and Prosperous, so others (on the contrary) hope so, because they are Poor and Afflicted in the world: they have been poor and mean, and despised, (a long time) and therefore since they have their hell here (as they use to speak) they verily persuade themselves they are in no danger of hell hereafter.— And these men are just as wise as the former, or rather as vain; for what place of Scripture saith, that he that is poor and afflicted here, shall therefore be saved hereafter, or that none who are such may ever perish, or the like? Doth it not threaten Damnation to the ungodly in general? or may some of the ungodly be excused, because they are poor and afflicted? Are they not so much the less excusable, if they will walk contrary to the Lord, when his hand is heavy upon them? And therefore when you read that God will save the poor, and the like, in the Book of Psalms, you must understand it either of the poor in spirit, the humble and contrite-hearted Man, or else of the poor that are sober, pious and peaceable, as well as poor.  
3. Moral honesty in their common deal with their Neighbours, freedom from gross and scandalous sins, performing of outward duties of Religion, hearing at Church, reading at home, etc. We do all this, say some, and therefore we do not doubt, but we are delivered from Damnation. But (by their leaves) all this will not prove it; for, in Matth. 5.20. saith Christ, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven. Now he that goes no farther than so, doth not exceed them in righteousness. That they were (many of them) honest in their deal, and free from scandalous sins, is so plain, that it may seem needless to prove it; Ye are they that justify yourselves before men, (speaking to these People) Luk. 16. Nor can we think our Saviour would have spoken thus, [the righteousness of the Scribes and Pharisees] if they had had no righteousness at all, if they had been grossly unrighteous and abominable, common Cheaters, Drunkards, Railers, or the like. And that they did use to observe the outward visible duties of Religion is no less plain: We have mention made of their Prayers and Alms, Mat. 6. and elsewhere. How strict were they about the Sabbath? What a seeming zeal for the public worship was to be found in them? They paid Tithe, so much as of Mint and Cummin, for the maintenance of it. (which ye ought to have done, saith Christ himself, if our Malignants dare believe him) Mat. 23. These were some of the smallest matters that were tythable, yea it was doubted by some whether they were tythable or not; yet they for their part would be sure to pay them, lest they should seem to rob God and Church, by withholding them. And more might be said, if need were.  
Quest. What did they fail in? Or, why were they not right good and religious Men, if they had so much goodness and religiousness in them?  
Answer. For several Reasons, and these following in special. 1. Because they had not their Religion within them, but rather without them; 'Twas not inward holiness, but outside piety: when they made fairest shows, and outwardly appeared righteous to Men, yet at the same time they were full of hypocrisy and iniquity within; like painted Tombs that have a beautiful outside, but have nothing but dead Bones, and rottenness within them, which is our Saviour's comparison in the case. Matth. 23.27, 28.  
2. As they wanted a true Principle of Religion within, so they wanted the main parts (and properties) of it; As first, true humility: How often soever they fell upon their knees to pray, yet still they risen up with proud and haughty hearts. We read how they affected the highest places, and would needs be called by honourable names; yea, their pride was the main ground and original of their religious services: They did them, that they might have glory of Men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (Mat. 6.2.) for that very end, that they might be honoured of Men. That was the great thing they designed in Prayer and Alms giving (for the hypocrites in that place means the Pharisees, as Piscator, and others observe. Compare it with the 23. of Matth. 6, 13, 14, etc.) their Pride also made them hate and scorn the plain Sermons and reproofs of Christ himself. See Luke 16. vers. 14.  
2ly, They had no care to keep a good conscience towards God and Man in their general course. Their Religion and love of God did not conquer the love of Money: Yea, they made it a cloak for covetous practices: devouring Widows houses under plause of devotion. Mat. 23. They were really covetous, 
Luk. 16.14.  when they seemed most religious— The Pharisees who were covetous—  
3ly, They wanted a true valuation of Christ and his righteousness, and a true reliance upon it for justification. Self-righteousness they knew was a real thing, but for the imputed righteousness of the Son of God, it was but a putative sanciful thing with them, as it is with the Papists, and some Protestants amongst us that begin to Romanize in that point, and I hope will get little credit by it. (If Mr. S. would be pleased to call in his Book, and write a more Orthodox one instead of it, no honest Man would blame him for it.) To the true Believer Christ is precious (that is, most precious) but the Pharisees made light of him, and derided him, in Luke 16.14. Thus of the 4th. Direction.  
Direct. The 5th. If you would escape Hell, make sure of a true and sound conversion, and wait upon God in the use of all holy means for it. But above all things take heed you mistake not in so great a concern, nor think your selus converted when it is not so. Matth. 18.3. Except ye be converted— ye cannot enter into the kingdom of Heaven. And surely if a Man cannot come to Heaven without it, he cannot escape Hell without it neither. Now you must not think your selus converted while you are predominantly in love with any wicked course whatsoever; or in plainer English, while you count sin your liberty and privilege, and had rather follow any way of wickedness than a way of real and universal religiousness, if it were not for fear of the shame of the World, or the damnation of Hell. Many, I doubt not, are religious, sober, civil, just, etc. out of constraint, not willingly, and forbear gross sin more out of dread of punishment, than out of any love to God, or obedient regard to his Will and Law, serving God as the poor Indians did the Devil, viz. for fear lest otherwise he should do them a mischief. And what do you think, is such service worth? assuredly very little, or rather nothing in the sight of God; who seethe the principles of men's works and services, and looks more upon the Bent of the mind and will, than the matter of the work. Know thou the God of thy Father, and serve him with a willing mind, 1 Chron. 28.9. A blockish, slavish, unwilling service (when the work is done, which he had rather should not be done) is fit only for a senseless Deity, or a dumb Idol, not for the high and holy one. Believe it, you are not truly and savingly converted, till God and holiness have the main disposition of your hearts and wills, till you had rather have God in Christ for your everlasting portion to enjoy, than Honour and Wealth, and all this World's good, (till then you are but Worldlings) till you had rather walk in a way of holiness, than follow the most gainful Trade of sin. As a false defrauding servant is never turned to be a true and faithful servant, till he had rather be true and faithful to his Master, than to cheat and defraud him. Pray therefore for yourselves, as the Apostle for the Thessalonians, that God would direct your hearts to his love, or (as our Church) [that he would incline your hearts to keep his Law.]  
Dir. 6 Acquaint thyself with Christ, search the Scriptures, and see how sufficient a Saviour he is, how able and willing to receive, and relieve returning sinners. Did he reject any that were but truly willing to accept of him? Did he not come into the World to save such? and complain that the People would not come unto him, that they might have life? Them that come unto him (with true faith and repentance) he will in no wise cast out, Joh. 6.37. O sinner, if thou wilt hearty forsake the Devil's drudgery, he will save thee from Hell, and all its damnation; If thou turnest from every evil way, and givest thyself up to him, relying wholly upon his merit and righteousness, he will give thee acceptance in the sight of his Father, and deliver thee from the wrath to come. 1 Thess. 1. ult. So much for the use of Direction.  
I come now to one or two Uses more, and so shall put a period to my Discourse.  
In the next place then, It may serve for our Instruction, and may teach us not to envy at the prosperity of wicked Men, nor to judge God's ways to be unequal, because of their impunity (joined with final impenitency) in this present World. No cause to judge so, when we consider that he hath a Hell to punish them in; for there the sinner shall have enough of sin, and such wages as is suitable to his works (of iniquity). There the proud sinner shall be low enough, the jovial sinner shall be sad enough, the sottish sinner be thirsty enough, the Revengeful sinner have vengeance enough, the Damner and Sinker be damned enough, and sink deep enough into the lake of fire.—  
There they that tyrannised over pious Christians shall be insulted over by the Devil, and be buffeted by the unclean Spirits; they that willingly forget their God and Souls shall remember their sins whether they will or not: they that made light of Christ and Sermons, shall be loaded (to the full) with wrath and curses; and in a word they that grinned at godliness shall gnash their teeth at their impieties. God, to whom vengeance belongeth, will avenge himself upon them, and punish them with everlasting destruction from his presence, 2 Thess. 1.8, 9  
Lastly, Let me hence add a word to the godly in general; let them be exhorted to grow (more and more) 1. In Grace and holy obedience; for what love, what service, what obedience can ever be suitable to that goodness of God which saves them (through Christ) from the everlasting punishment their sins deserve? We may well exhort them to all holy duties, by the mercies of God, Rom. 12.1. They can never do too much for his Glory, that hath done so much for their Salvation, for he will give them eternal Life, and they shall never perish, Joh. 10.  
2. In comfort and spiritual joy: Rejoice in the Lord always, saith the Apostle to such, Phil. 4.1. Christ is their all-sufficient Saviour, and they shall surely be saved from wrath through him, Rom. 5.9. why should any worldly Troubles trouble them overmuch, since they shall have none in the world to come? Death can do no more than rot them, and hell no more than fright them. Rejoice therefore, O faithful Christian, and give thanks at the remembrance of the goodness of thy God; the joy of the Lord is thy strength, O let it be thy work too. Yea, most certainly, it shall be so at the coming of Christ to judgement. He will then receive thee to himself: Joh. 14.3. His love shall then be stronger than death, and conquer the last enemy for thee. Thou shalt be filled with Joy and Glory, when the wicked shall have their fill of shame and sorrow; and shalt be accepted graciously with him, when all the enemies of his Holiness shall be banished from his Presence, and be buried alive in everlasting fire.— And now bless the Lord, O my Soul, for all his gracious Providences, and, in special, for all his gracious Assistances in this small Work!—  
— Say not This Work thy Hand to End hath brought,  
Or This thy Labour hath attained unto;  
Say rather thus: This God by me hath wrought,  
He's Author of that little Good I do.  
To Him be Glory for ever and ever.    
FINIS.