A PREPARATORY SHEET, occasioned by the Author's being asked at Sea, SHALL ALL that have never heard of JESUS CHRIST, be ETERNALLY DAMNED?  
ETERNALLY DAMNED, ar● words, that he to whom they wer● propounded, in remote Parts, hath ever since been so dissatisfied about, that he is thence moved to take in hand so grand an Enquiry,[ as, Whether DAMNATION, or the Torment of the Damned or of Hell itself, shall be so eternal, as never to have any End? or Whether that Damnation shall be only Eviternal and have an End, a●ter the Duration of a certain Number of limited Ages, suppose a thousand thousand Years, or longer?  
And the best Expedient that is known in this controverted Case, may be( after solemn seeking the LORD about it) a diligent consulting with, and a di●considering the holy Scriptures of Truth, by the teaching of the holy Spirit, according to the proper significacy of the Words and Expressions, of the Hebrew ● the old, and in the Greek of the New Testament.  
Not to insist now on Catacrima, Crima, Crisis, or Apoleia, which three latt● Words are sometimes translated judgement, and sometimes Damnation, we ma● here only take notice, that the word Englished Damnation, so far as doth concer● the present Question, and is commonly intended by Translators and Annotators, ● that which doth denote a Judicial, both sentemcing of guilty Transgressors( suc● as live and dy in unpardoned Sin) unto, and also the executing upon them thei● deserved Destruction, or Torment in Hell, commonly accounted Eternal.  
This Damnation hath many Expressions both in Hebrew and Greek Scriptures whereby it is set out, which distinctly to ●xamine, and much to enlarge upon, i● not here my present Purpose, who would at present confine my now first offere● Apprehensions, within one Sheet, reserving the rest to another Discourse, if Call, and also Encourragement( as needed) be given hereunto.  
The Word, and meaning of the word, Eternal, is that, which in this short Paper my Thoughts and Meditations are more taken up about, and confined unto As for the common Acceptation of it, relating to Damnation, or the Torment o● the Damned in Hell, or in the Lake of Fire, which is the second Death, as if ● should never have an end, and as if it did signify such a Perpetuity as is endles● ●his now dissatisfying me, gives me an occasion and motive at the present to search very diligently, whether in those Scriptures, where it is most ordinarily used, it doth not, in the intendment of the holy Spirit, hold forth rather Eviternity, or Age-wise, if I may so speak, or a Plurality of Ages, in the space of the different Durations of the old first Creation, and new second Creation, in Correspondency with the Generations of both, and the like; all which, after a definite Continuance, of a certain Number of limited Ages, shall have an End put to it. And this, in this enquiring Age, is mainly the Subject-matter queried here.  
Let me therefore, as one, who is made, both serious in this Enquiry, and willing either to receive or give Satisfaction, as the LORD shall graciously sand forth his Light and Truth, with more clearness, not at all to favour any the least Sin, much less those exceeding odious intolerable Sins of Atheism, and Infidelity, in any present Disobedience against Christ and his Gospel, much less for any Curiosity, more Scepticisms or Contentiousness, but with a quiter contrary Design of Practical Improvement thereof, for the promoting of the great Ends of that which is true and sound Christianity, and good and pure Religion, with that now seasonable Love, that now waxeth could, if I may meet with any winning Invitations, Let me, I say, for Intents and Purposes thus approved, be allowed the modest Liberty, of a tractable Disciple of Jesus Christ, to argue for an Eviternity of Damna●ion only, till I can be farther convinced of the contrary, by any better instructed faithful Friend, under Christ, who may be otherwise helpful to me herein. This Eviternity only I thus argue for.  
Arg. 1. From the Significancy of Gnolam, and Gnolomim in the Hebrew, and ●f Aiωn, Aiωnes, and Aiωnios in the Greek, as they relate to more Creatures.  
1. Gnolam and Gnolamim, a parte ante, or in what foregoes, do in divers Scriptures denote the foregoing Ages and Generations; hence the latin Olim, from Gnolam, where it is taken, of past time; so Deut. 32.7. Remember the days of Gnolam,( seculi, i.e. of old, consider the Years of Generation and Generation, of the Age past, Psal. 77.5, 11.& 119.52. Isa. 42.9. so Joshua 24.2. in passing over the River your Fathers have dwelled Megnolam a seculo, i.e. olim, from of old, Eccles. 1.10. that hath already been Begnolamim, aliquot retro Seculis, in some Ages past.  
2. Also a parte post, in what Gnolam and Gnolamim are consequent towards, and wherein they have respect to a future Duration, Gen. 17.7. a Covenant Gnolam of the Age, where it doth respect Abrahams Seed in their future Generations, and ver. 8, about their Possessions( where it is not everlasting, but Gnolam, of the Age, Exod. 21.6. He shall serve thee Legnolam in Seculum, not for ever, but unto the Age, i.e. unto the Years of jubilee.  
3. Sometimes it takes in both, a parte ante, and respects Duration past, and a parte post too, and respects Duration to come, as Psal. 145.13. Where Christ's Kingdom is said to be a Kingdom Col-Gnolamim, omnium Seculorum, of all or every of the Ages, his Dominations in all Generation and Generations, Isa. 45.17. a Salvation( not everlasting,) but Gnolamim of the Ages; and ye shall not be ashamed, word, Heb. 1.2. that Christ made the Ages, fecit secula, or that the Father m the Ages by Christ. Hence the rabbis speak, amongst their Traditions, of a threefold Gnolamim, the upper, middle, and lower Gnolam, all whith three Gnolamim● they apply, to the Worlds created in time, and may be understood of the Ages of the World, as made in their course of Duration, and the Forms thereof, by Christ Jesus, 1 Tim. 1.17. Christ may be there called the Kingdom tωn Aiωnωn, of the Ages, but what refers to Aiωn may fall in under the next Particular, where,  
4. More particularly of the Greek Aiωn, Aiωnes, and Aiωnios, and Arguments, or Reasons, why they in Scripture mostly, or therein most ordinarily and usually signify not Eternity, but rather Eviternity, or Age-wise. The Reasons hereof follow.  
1. Because these Words are used in Scripture not to express God's absolute Eternity, such as 1 Tim. 6.16. but even in relation to us his Decree is but ( Gr.) tωn Aiωnωn, Eph. 3.11. that is, of the Ages, and not eternal.  
2. Because as here the Predetermination of the Ages is made in Christ so( not the Cosms or Worlds,) but Aiωnes, or the Ages are made by Christ, Heb. 1.2. and as these Texts are of Ages past, or a parte ante, so is also Col. 1.26. where Aiωnes also thus signifies, and is englished, the Ages.  
3. Because Aiωnios also being made an epithet to Chronos plurally, Rom. 16.25. 2 Tim. 1.9. Tit. 1.2. is yet more evidently made not to signify, a parte ante, any other than what is temporal, for so it is also used with a Greek pro, i.e. before.  
4. Because as it is an epithet to Cronos, time plu. of which Cronos the Angel swears that it shall be no more, Rev. 10.6, 7. so a parte post, it also can't ever signify eternal, because made an epithet to hope, Tit. 1.2. beginning, which shall fail and cease, as 1 Cor. 13.13. so that the Ages and Generations coupled together, Col. 1.26. seem much of the same Duration; Christ in the Original being called the Father of the Age, Isa. 9.6. and as Aiωn plurally is used according to the Greek, in judas 25 with an all, so are Generations also used with an all, Eph. 3.21. where, according to the Greek, it is word for word, Unto all the Generations of the Age of the Ages. Thus will not Christ's last of Generations be the last of his Ages?  
5. Because this a parte post, what the Translators englished the end of the World, or the ends of the World, Mat. 13.29, 40. ch. 24.3. ch. 28. v. 20. Heb. 9.26. 1 Cor. 10.11. it is only Aiωn, whether singularly or plurally.  
6. Because Gnolam and Aiωn would be plainly cleared, to signify not that which is eternal or endless, but age-wise, were they not so much concealed, when Englished, of old, for ever, from the beginning, from the beginning of the World, for evermore, for ever and ever, and with a Negative, never, World, both singularly and plurally, and so used plurally is Aiωn also englished World, Course, World without end, and the like.  
Arg. 2. I argue Damnation not to be only Eternal, but Age-wise, from the very nature and being of God himself, and of his glorious Excellencies, and singular Attributes, and from God the Father his choosing, appointing, and covenanting with his Son, finally to save all Men, and consequently the whole World, when ●rist shall become a Propitiation for the Sins of the whole World, 2 Joh. 2.2. with ●oh. 3.17. And thus according to my Understanding, the said Excellencies and At●ibutes seem best-reconciled this way, and thus do they offer matter of sweetest ●editation to all Mankind, God in Christ being Philanthrωpos, Tit. 3.4. Prov. 8.31. ● well as Theanthrωpos, God-man, or Emanuel, God with us.  
But how many hard Thoughts have risen in the Minds of many, yea of some ●aring God, about the common Opinion, that by far the most shall everlastingly be ●rmented, for a short whiles temporary sinning? and how many have been vexed and ●erplexed in their Minds and Spirits, with that dreadful and amazing Question, ●hether it be better or more eligible for rational Creatures, not to have any being at ●l, and to be utterly amnihilated, rather than to be endlessly miserable, and to be tormented ●r ever in Hell?  
And let it be further minded, notwithstanding God's just judgement upon and against fallen Angels, yet he hath given them much Relaxation, and Liberty for thou●nds of Years, here in this World, Gen. 3.15. with Mat. 12 43, 44, 45. Mat. 8.30, 31. ●uk. 8.30, 31. Whereas God is gracious, long suffering and great in Goodness; ●nd how doth he testify it, Act. 14.17. and how exemplarily doth he reach out ●nd extend Good to all, Mat. 5.45. thereby to encourage us▪ to love our very ●nemies! For thus his tender Mercies are over all his Works, and all his Works ●all praise him, Psal. 145.8, 9, 10. and his Mercy triumpheth over judgement, Jam. ● 13. Psal. 103.8, 9, 10. and therefore he judgeth no Man, but hath committed ● judgement to the Son, Joh. 5.22. But this may appear farther under the next ●rgument.  
Arg. 3. I argue from Christ's two natuures in one Subsistence, and consequently ●m his Office of Mediatorship, or Priest, Prophet, and King, and accordingly ●m his two States, both of Humiliation and Exaltation; There being Scriptures ●ry express concerning his dying for all actually, as Joh. 3.16, 17. 2 Cor. 5.14, 15. ● Tim. 2.4, 5; 6. Heb. 2.9, 10. Psal. 6.8, 10. he being the Head of every Man, 1 Cor. ●. 3. and this being plainly spoken of the Son, of his being manifest, on purpose ● destroy the Works of the Devil, 1 Joh. 3.8. with Heb. 2.14. and thus also is it ●ike testified of his being sent into the World, not to condemn the World, but that the ●orld through Him might be saved, Joh. 3.17. and therefore he claims it accordingly ●d saith, All Souls are mine, Ezek. 18.4. how willing may he be therefore, that ●st or last all may come to the knowledge of the Truth, and Repentance, and that ●ey may thus actually in effect, all be saved, 1 Tim. 2.4. 2 Pet. 3.9. also Christ ●aid to be the Saviour of all Men, 1 Tim. 4.10. and he thus giving himself, is said ● be a Ransom for all, 2 Pet. 3.9. as also he is the Propitiation for the Sins of the ●ole World, 1 Joh. 2.2.  
And thus it may be herewith also farther supposed that Christ did actually feel ●d undergo, for all fallen Mankind, all that Death, all those Deaths in the several ●ds of them, which were threatened against Sin and Sinners, even the whole ●l full Wrath of God due to Sin, even the very Torments, as some apprehended, of Hell; or else, that however his Soul was sorrowful unto Death, wherein he might and did undergo the sorrows of Death and Hell, as Gen. 2.17.& 3.15. with Psal. 18.5, 6. Mat. 26.38. Mark 14.34. Luke 22.44. Act. 2.31. Gal. 3.10, 13. 1 Cor. 15.22. 2 Sam. 22.5, 6. and Psal. 19.4, 5.  
Neither is the Everlastingness of the Torments to be suffered in Hell, as some suppose, or in the Lake of Fire, any part of the Penalty threatened by way of Satisfaction to infinite Justice. For so, God's infinite Justice could never be fully satisfied, no not by the endless Torments of the Damned, if they were to be endless; for more and more Justice would still call for further Satisfaction, which mere Man can never fully satisfy, by all his Sufferings; but rather, that full Satisfaction was an Effect of somewhat annexed to infinite Justice, the Punishment itself in the whole of it, being not endurable by any mere guilty Creature; and thus the long-lastingness of the Torment in Hell hath no place, where that which is full Punishment for Sin, is actually born, and fully satisfied, as that was which was performed in and by Christ, so that henceforth on this account no Man therefore was or now is, or shall be tormented in Hell, for want of a Remedy, but only for rejecting the one only Remedy, Heb. 2.3. Such things which may he well proved and cleared by Scripture, may help to a right Determination in the Case. For Christ's Kingdom is that which is age-wise, 2 Pet. 1.11. and yet not of this World, John 18.36. and must at last have an end, 1 Cor. 15.24. and yet then first bring forth judgement unto Victory, in the moment when that which is perfect shall come, Matth. 12.20. with 1 Cor. 13.10. after all its increase, Isa. 9.7. that corruption shall thus in a moment, at last, put on incorruption, 1 Cor. 15.51; 52, &c. and the Triumph be then accordingly, ver. 54, 55, 56. with ver. 57. and thus shall Christ reign, till he make all his Enemies his Foot-stool, ver. 24, 26. he exercising, doing, or executing all his victorious judgement, John 5.22, 27. in human nature, and to the especial honour of his Saints in this World, Psal. 149. last; that when God's Judgments ●hall be thus in the Earth, the Inhabitants( not of the Earth only, but) of the World may learn Righteousness, Isa. 26.9. and thus Christ be glorified and admi●ed in his most believing Saints, 2 Thess. 1.10. to the benefit of all Crea●ures every where, as Rev. 5.10, 14.  
Arg. 4. I argue the like hereto, from the never-failing all-efficiency, which in ●he irresistible and effectual application of Christ's Universal Redemption, is most manifestly the very Office and proper Work of the Holy Spirit. For this Holy Spirit, who is one with the Father and Son in his testimony, 1 John 5.7. being ●iωnian, or agewise, as well as Christ's Kingdom is aiωnian, Heb. 9.14. with 2 Pet. 1.11. How is the Spirit alike judicial also with the Son in its changing and renewing Work, on all, how diversely soever, Isa. 4.4. with 1 Cor. 15.51. and with Ezek. 17.24. and being already given to this very purpose, in way of Earnest, ●nd first Fruits, 2 Cor. 1.22. Rom. 8.23. and why? but in order to the residue of the Spirit, that it may bring in the residue of Men, after Israel's Restitution, Mal. 2.15. Rom. 11.32, 15. with Acts 15.16, 17. in a transforming way changing, all by degrees, in their Light, Life, and Liberty, 2 Cor. 3.17, 18. with Rom. ●. ●. Prov. 4.18. 1 Cor. 13.10. till that all shall at such a perfect day have the benefit thereof accordingly, in seeing by this revealing Spirit, all that the Father hath, to become the Glory of the Son, who is the Age-wise Lord, Heb. 11.40. 1 Cor. 15.51. with Chap. 2.9, 10, 11. Isa. 40.5. Joh. 16.14, 15. 1 Joh 3.2. and how universal, on all flesh, shall this effusion of the Spirit be, Joel 2.28. and that to an answerable universal effect of the Spirit, in and on all Flesh, Isa. 40.5. and that after fore-going judgement and Tribulation, Joel 2.28. with v. 18, &c. and with Mat. 24.22.( Gr.) with Isa. 40. v. 7, 6, 5. Hab. 3.2.  
Arg. 5. This I might largely argue also( if I had space here) from the capacity and expectation of the human Nature and Rational being in all Mankind, in the which is a hope that is aiωnian or age-wise, Tit. 1. v. 2. beg. alike with such things, as Heb. 6.2. Mark 3.29, &c. which seems to good purpose, to reach the very Creature itself indefinitely, without exception, and that with, and from the very now first suffering Saints, Rom. 8.20, 21, 22, 23, 24, 25. and therefore the Gospel to be Gospel so universally preached, as Mat. 28.18, 19. with Mark 16.15, 16. in all the World, to every Creature, as with a regard had therein to every Creature, and that in order to put us therefore upon an abounding in the Work of the Lord, as 1 Cor. 15.58. having our Senses exercised so well, to discern between Good and Evil, in such soundness of Principles, as may conduce to the going on to Perfection, Heb. 5. lat. with Chap. 6. beg. and therefore the Gospel of Christ's Kingdom sometimes is hinted at as alike aiωnian with his Kingdom itself, as Rev. 14.6. Matth. 24.13, 14. with 2 Pet. 1.11. and is not in vain so called aiωnian.  
Arg. 6. I argue it from the New Covenant, about the New Creation that is to be established, thorough and by means of, and upon the taking away of the first old Covenant, Jer. 31.31, &c. Heb. 8.8, &c. Heb. 10.9. and that unto the making, not only of a new Heaven and Ear h according to Promise, 2 Pet. 3.13. Rev. 21.1. but to the making of all Things new, v. 5. So that God causing so great a shaking, as well in Heaven as in Earth, most remarkably: Why is there so great a shaking,[ thereby to remove that which is shaken] but in order to establish that which cannot be shaken, that that may remain in the room and stead of that, which being shaken, is to give place, and to be no more, and all this for encouragement to serve God acceptably and aright, Heb. 12.26, 27, 28, 29. And therefore it is all spoken of, as assuredly as if already done, how that with respect had to the New Creature in Christ, all old Things are done away, and all Things become New, 2 Cor. 5.17, 18.  
Therefore if the first old decayed World, and this corrupt Creation-state of things shall be but near an hundred such Generations, as Psal. 90, v. 10. or according to the seven days of its Creation-week, Gen. 1st, 2d, 3d, Chapters, with 2 Pet. 5.8. Yet there are a thousand Generations mentioned Psal. 105.8. 1 Chron. 16.15. Deut. 7.9. with Exod. 20.6. and do they not hint out the Son's special Generation, proper to the New Creation and Covenant, of which his Kingdom shall in particular especially consist? And which of these thousand Generations shall be less than a thousand Years? For did not Methuselah, in a World destroyed, live near a thousand Years? which may have something of Type in it, there being to be a Season, wherein a hundred Years shall be but an Infants Age, Isa. 65.20. And at the latter end of this World, when the Beast and False Prophet shall suffer, shall not the suffering Saints reign then a thousand Years, Rev. 19. lat. with Rev. 20.4? And is not all this something to intimate, that Christ's Age-wise special Kingdom, in Type and Antitype both, shall be more than a thousand thousand Years? And in all this time, and at the end of it, such as at the last Change, shall not judgement, for and in the behalf of Incorruption, be indeed victorious: as 1 Cor. 15.51, &c. with Matth. 12.20. that there may be a deliverance out of the hands of all Enemies, Luke 1.74. and there be then also no more curse, Rev. 22.3. but Sin itself, or Sins be made an end of, Dan. 9.24. and so the very inferior Creature also be no more made Subject to the vanity which it is at present groaning under, Rom. 8.21, 22?  
Arg. 7. Lastly, I argue it from the final destruction of Death, the gulf, Hell itself, and the very Abyss or Deep, which is become the special place of the great Leviathan, spoken of as the Dragon in the Sea. For what though gradual Death was threatened, Gen. 2.17. ( Heb.) yet this shall not prevent Death, the last Enemy, 1 Cor. 15.26. but this second Death at last, after all the time of the first Death and Hell, before the last judgement unaccomplished and albeit, shall become Death to the very last change of all Creatures, 1 Cor. 15.51. with Rom. 8.21. even till then a Death of Deaths, a Hell-death, the Death of Hell, made up of the two special Ingredients; the one Ingredient of and from that of the former first Death, and of and from the other this of Hell, as it was before unfixed, as if then formerly it had been in the Air, and Sea, or abyss, rather than in Gehenna, or the Lake of Fire and Brimstone on Earth, in that which is in respect of the Holy City and its Appurtenances, called thee without, Rev. 22.15. And how is this place of outward and utter darkness deciphered or deno●ed, in its Type or Antitype, as before, but as 1 Cor. 15.26. Rev. 1.18,& 2.11.& 20.1, 10, 14.& 12.8. Ezek. 28.10.& 32. 21.24-32.& 18.23.& 33.11. with 1 Joh. 5.16, 17. and the like.  
But yet shall it not however be a Death, as great and long a Death and as long as it is, and shall endure, that shall be final and destroyed? And therefore shall there not be a season, when the Sea itself shall be no more, and that as Rev. 21. v. 1 end, as an earnest of a full issue, to what results from thence, which is therefore the more considerable, according to Isa. 27.1, &c. with the end of the former Chapter, and with Isa. 57.20, 21. and so with Rev. 13.1.& 11.7.& 17.8.& 20.1, 3.& 9.1, 2, 11. Luke 8.31. Rom. 10.7. Deut. 30.12. and the like. And therefore shall not all this be that which Christ hath not in vain triumphed against, Hos. 13.14. speaking then so long ago to this purpose; From the hand of Sheol will I free them, from Death I, saith the LORD Christ,( who by consanguinity and propinquity, have a Right, Authority, and Power thereunto) will redeem them: I will be thy killing Pestilence, O Death: I will be thy exterminating Excision, O Sheol, ( that is, O thou gulf& Hell!) Repentance( as to this thus determination ●f all the Ages, and all the Generations thereof, in victory against Hell-death) ●hall be hidden from mine eyes. Neither doth the New Testament disagree from ●his, in 1 Cor. 15.54, 55, 56, with 57. Where the Apostle doth triumph, first, in the ●eneral, against Death, ver. 54 end, and then more especially make a more particular Triumph; 1. Against Death's great sharpness, as quiter enervated, ver. 55 ●eginning; and then, 2ly. against Hades, v. 55, latter end, which doth more properly signify Hell than the Grave, as Psal. 16.10. For who would not conceive the Soul here in this of the Psalmist, to be distinct from the Flesh, in the former verse; and if then the Flesh may be understood of the Body in the Grave, where bodily corruption is usually suffered, how can the Soul be understood but of the incorruptible p●rt of Christ's Humanity, even of his inward man elsewhere? For, did not his Soul continue elsewhere separate from his Body all the time his Flesh or Body was in the Grave? Surely his Flesh, or Body and Soul, may not both of them be thought to have their being and abode, after his Death till his Resurrection, in the same place, till the very hour of his Resurrection, or the third day. But this will appear more evidently from the following 56th verse, where Sin, as the cause mostly and principally of Hell's Victory, is therefore most directly triumphed against, and that as to its Sting, which is not without torment, whereas the Flesh or Body hath no torment at all, or sensible suffering in the Grave. Nay, there also in that same verse, the Law itself, that of Nature, and of the first Covenant broken, yea and of both Covenants not continued in, or of what ever is Law, and is transgressed, and become any way the strength of Sin, is here explicated, and that also under this head of Triumph, which is the Triumph that is here made against all the greatest and most powerful Enemies of the Creature, and therefore against Hell itself, as an Enemy, that all will confess doth last longer than the first Death, and also than the Grave; and that is that which doth take in all Deads, otherwise than the Grave doth. Thus therefore is that which is concluded on in v. 57. that which is to nikos, or cat'exochen, that which is the Victory, as the whole and full Victory through our Lord Jesus; only my Preparatory Sheet will now admit no more but the following   

APPENDIX.  
THis is but a small taste to begin with, and peradventure opposition may follow it; but if so, the hope, under God in Christ, is, That a few chosen may stand by seasonable Truth, and by a favourer of it, sometime under more Soul-distress, whence still a sufferer in Body, by Wind and otherwise, and from whom to the value of hundreds, or nearer thousands of pounds may have slipped, without the discouraging him from his Studies in Scripture-Prophecies, whereon this Sheet is founded, and which may therefore be willingly attended with progress, as there shall be occasion, if he may be thereunto encouraged, and his Family-Concernments may not be so overlooked, that enforcing Necessities should thereunto disenable him.  
FINIS.