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 THEOLOGICAL  SEMINARY, 
 
 Princeton,  N.  J. 
 
 '  From  the  Rev.  W.  B.  SPRAGUE,  D.D.    Sept.  1839.  #' ' 
 
 t\  ^  Division 1 
 
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A  N 
 
 E  N  Q  U  I  R  Y 
 
 INTO    THE 
 
 Nature  and  Place 
 
 H  EL  L 
 
 SHEWING 
 I.   The  ReafonablcnefsiV.  The  Improbability  of 
 
 of  a  Future  State. 
 
 II.  The  Punifliments  of 
 the  next  Life. 
 
 III.  The  feveral  Opini- 
 ons concerning  the  Place 
 
 of  H  E  L  L. 
 
 IV.  That  the  F  I  R  E  of 
 Hell  is  not  metaphori- 
 cal, but  real. 
 
 that  Fire's  being  i«,   or 
 about  the  Center  of  the 
 
 E/  A  R  T  H. 
 
 VI.  The  Probability  of 
 the  S  U  N's  being  the 
 Local  Hell,  with  Kea- 
 fons  for  this  Conjefture; 
 and  the  Objeftions  from 
 Atheilrn,  Philolbphy, 
 and  the  Holy  Scriptures, 
 anfwered. 
 
 By   TO  BIAS'^SfFINDEN.^M.  A, 
 
 Late   Rector   of  Cuxton  in  KEN  T. 
 
 The  Second  Edition. 
 
 With  a  SUPPLEMENT,  wherein  the  No- 
 tions of  Abp.  Ti  L  L  o  T  s  ON,  Dr.  L  u  p  t  o  n,  and 
 Others,  as  to  the  Eternity  cf  Hell  Tcrments^  are  im- 
 partially reprefented.  And  the  Rev.  Mr.  Wa  l  l's 
 Sentiments  of  this  learned  WORK. 
 
 LONDON: 
 
 Printed  by  H".  P.  for  T  h  c  A  s r  l  ey,  at  the  Ddphin 
 and  Cnmi  in  St.  TauVi  Church-Tard.  M.dccxxvii. 
 
■Jr. 
 
To  the  Right  Reverend  Father  in  GOD, 
 
 FRANCIS, 
 
 By  Divine  PcrmifTion,  Lord 
 Bishop  o^  ROCHESTER, 
 and  Dean  of  the  Collegiate 
 CHURCH  of  St.  Peter's 
 WESTMINSTER. 
 
 My   Lord, 
 
 H  E  Providence  oiXjoi 
 having  committed  to 
 Your  Lordship's 
 Care  the  Government  of  his 
 C  H  U  R  C  H  in  the  T>toce{e 
 to  which  I  belong,  I  think  my 
 felf  oblio;ed  to  make  an  hum- 
 
 A  Z 
 
 ble 
 
Epifile  Dedicatory. 
 
 ble  Prcfent  of  this  Treatife  to 
 Your  Lordship,  not  as  wor- 
 thy of  Your  Acceptance  in  it 
 felf,  but  as  a  true  and  unfeign- 
 ed Teftimony  of  that  RefpecSt 
 and  Duty,  which,  as  one  of 
 Your  Clergy,  I  owe  Your  Lord- 
 s  H  I  p. 
 
 I  T  is  the  Manner  of  great 
 and  o-QodMcn  to  defcend  iome- 
 times  beneath  themfelves^  and 
 to  receive  as  kindly  the  mean 
 and  homely  Entertainments  of 
 their  poorer  Neighbours,  pro- 
 vided they  do  not  pretend  to 
 any  Thing  above  their  Sphere, 
 as  the  noble  and  coftly  Feafts 
 of  their  wealthy  Friends. 
 
 Mx 
 
Epijile  Dedicatory. 
 
 M  Y  Lord,  this  cncourageth 
 me  to  hope  that  Your  Lord- 
 ship,   in  whom  thofe  Titles 
 eminently  meet,    will,  at  lead, 
 pardon    the    Attempt  of    this 
 Addrefs ;    which  is   made    by 
 one,  who  ingenuoufly  acknow- 
 ledgeth    liimfelf  too   poor  to 
 manage   an  Argument  of  this 
 Nature    with    that    Fund    of 
 Learning  and  Accuracy  it  de- 
 ferves ;  and  who  therefore  chu- 
 feth  rather  to  fet  before  Your 
 Lordship  a   plain  Difh,   than 
 in   vain   to   attempt   to  pleafe 
 Your  nice  and   curious  Palate 
 with  the  Varieties' and  Delica- 
 cies of  a  full,  artificial  Treat. 
 
 A  ?  fMr 
 
EpiJiJe  Dedicatory. 
 
 My  Lord^  I  wrote  the  fol- 
 lowing Difcourfe,  in  a  very  ob- 
 fcure  Retirement,  where  I  have 
 fpent  much  of  my  Time,  and 
 where  I  had  not  an  Opportu- 
 nity of  confulting  any  publick 
 Library ',  and  therefore,  my 
 domeftick  Change  being;  too 
 great  to  fuffer  me,  with  my  lit- 
 tle Income,  to  buy  Books,  it 
 will  be  no  Wonder  if  this  ap- 
 pear like  the  Sketchy  or  rather 
 the  very  ^rjl  Lineaments  of  a 
 ^iHure  whofe  Vacuities  are  left 
 to  be  be  fill'd  up,  and  its 
 Crace^y  oAir^  and  Life-touches 
 to  be  given  by  fome  more 
 majlerly  Hand. 
 
 'Ti  s 
 
Epiflle  Dedicatory. 
 
 'T I  s  poffible  the  Conjec- 
 ture, which  was  the  Occafion 
 of  the  Whole,  and  is  the  Sub- 
 jed:  of  a  great  Part  of  it,  may 
 have  been  propofed  to  the 
 World  before  now  ;  but  that 
 is  more  than  I  know  of;  and 
 certainly,  if  it  had,  even  in 
 my  fmall  Acquaintance  with 
 Books  and  Men,  I  fliould  have 
 met  with  fome  Intimation  of  it. 
 
 But,  why  do  I  plead  No- 
 velty, when,  perhaps,  that  will 
 be  thought  its  Fault,  and  it 
 will  be  condemned  purely  up- 
 on that  iVccount  ?  If  fo,  I  muft 
 fay  it  will  meet  with  a  very  odd 
 Cenfure,  fince  Novelty  feems 
 A  4  to 
 
Epijlle  Dedicatory.      \ 
 
 to  be  of  the  EiTence  of  a  Con- 
 je(5ture,  fo  that  it  is  mere  Non- 
 fenfe  to  propofe  one  without 
 it.  If  Reafon  be  not  wanting, 
 the  newer  the  Thoudit  is  the 
 
 o 
 
 better ;  nor  indeed  except  it  be 
 fuch  will  it  be  tolerable.  What 
 can  be  more  ridiculous  than  to 
 pretend  to  Difcoveries  of  Things 
 which  have  been  already  fo  of- 
 ten difcufsed,  that  they  are  be- 
 come trite  and  thread  -  bare  .^ 
 The  only  material  Thing  then 
 is,  whether  the  Subject  of  the 
 prefent  Conjecflure  be  ferious 
 or  trifling,  whether  it  be  built 
 on  a  found  or  weak  Founda- 
 tion, whether  it  be  treated  of 
 in  a  clear  or  confufed  Method, 
 and  delivered  in  a  familiar  or 
 
 harih 
 
Epifile  Dedicatory, 
 
 haifli  Style :  All  which  is,  with 
 great  Deference,  entirely  fub- 
 mittetl  to  Your  L  o  r  d  s  h  i  p's 
 Judgment. 
 
 In  feeking  out  for  Origens 
 Opinion  I  was  forced  to  ufe, 
 though  at  the  fame  Time  I  was 
 fenfible  it  is  not  wholly  to  be 
 relied  upon,  Rufinus  his  Inter- 
 pretation of  his  Books  7r:p/ 'i^p- 
 %wv;  becaufe  the  more  Authen- 
 tick  Orieinal  is  not  now  to  be 
 met  with.  However,  in  the 
 main,  I  fuppofe  it  exadly  the 
 fame  that  St.  oAuftin  doth,  and 
 fome  of  our  excellent  mo- 
 dern Authors,  Biihop  Tearfor/y 
 Sir  Thomas  "Browne^    and  o- 
 
 thers. 
 
Epljile  Dedicatory. 
 
 thers    who    have    occafionally 
 fpoken  of  it. 
 
 B  u  T  I  forget  to  whom  I  ad- 
 drefi  this :  I  rccal  my  fejf  there- 
 fore, and  ask  Your  Pardon  for 
 it,  I  humbly  ailiire  Your  Lord- 
 ship, that  as  I  join  with  the 
 Diocefe  in  offering  up  our 
 hearty  Thanks  to  GOD,  that 
 in  the  Room  of  that  moft  ex- 
 cellent Bishop  whom  he  hath 
 lately  taken  from  us  to  himftlf, 
 he  hath  been  pleafed  to  place 
 over  us  zTrelate^  vjhofe  confum- 
 mate  Endeavours  peculiarly  qua- 
 Itfie  him  to  fill  the  Chair  after 
 that  great  and  celebrated  Ter- 
 fon  ',  fo  I  humbly  implore  the 
 divine  oy^J^^jefij^    that  he  will 
 
 blefs 
 
Epijlle  Dedicatory. 
 
 blcfi  all  Your  Labours  for  the 
 good  of  this  National  Churchy 
 and  continue  Your  Lordship, 
 what  You  have,  with  eminent 
 Diftin^ion,  hitherto  approved 
 Your  felf,  a  glorious  Infirument 
 of  its  Profperity  and  Welfare, 
 And  in  Rccompence  for  this, 
 that  he  will  pour  down  upon 
 You  the  Bleffings  both  of  his 
 right  Hand^  and  of  his  lefty 
 that  he  will  inrich  You  with 
 all  temporal  Favours  the  Heart 
 of  Man  can  defire ;  above  all, 
 that  he  will  give  You  increafe 
 of  Grace  and  Piety  in  this  Life, 
 and,  at  length,  make  You  per- 
 fed:  and  compleat  with  the 
 great  Xijhof  of  Our  Souls  in 
 the  World  to  come. 
 
 This 
 
Epifile  Dedicatory. 
 
 This  is  the  daily  and  car- 
 neft  Prayer  of, 
 
 qMj  Lord, 
 
 Tour  Lordp^ifs 
 Q^loji  obedient  Son,  and 
 Qy^Iofi  humble  Ser^vant^ 
 
 Tobias  Swinden. 
 
 CUXTON, 
 
 1714. 
 
 THE 
 
THE 
 
 PREFACE 
 
 T  O    T  H  E 
 
 READER. 
 
 H  E  moft  f  roper  Motive 
 to  dijftiade  the  attempting 
 any  AdiioUj  is  the  Evil 
 or  Mifchief  attending  it ; 
 the  greater  and  more  lafting  that  E- 
 vil  is  J  the  greater  and  more  prevail- 
 ing Jiill  is  the  Motive  to  difcourage 
 the  undertaking  of  it :    And  therefore 
 
 amongft 
 
The    PREFACE. 
 
 amongfl  all  the  Arguments  that  are 
 ufed  to  bring  Men  ojf  fro7n  their  /In- 
 fill CourfeSj  that  of  the  eternal  Hell, 
 if  it  be  rightly  nrgedj  and  duly  con- 
 Jideredj  muft  have  the-  mofi  powerful 
 Influence  upon  them;  becuafe  that  is 
 the  greateftj  and  the  moft  lafling  E- 
 vil  our  Nature  is  capable  of 
 
 IT  is  true  indeed^  an  ObjeEi  look- 
 ed upon  at  a  'Diflance.,  willj  as  that 
 is  greater  or  lefs^  appear  fb  like- 
 wife  :  One  that  is  ten  thoufand  times 
 bigger  than  another ^  jhallyet^  by  Rea- 
 fon  of  a  mighty  interjacent  Space  ^  ap- 
 pear lefs  than  almofl  the  leaf  ^art  of 
 that  other.  Nay  it  may^  by  the  In- 
 ter pofit  ion  of  that  be  fo  ec  lip  fed  there- 
 by^ that  the  Eye  fhall  have  no  Per- 
 ception of  it. 
 
 IT  is  thus  likewife  with  the  Eye 
 of  the  Mind  J  and  its  proper  Obje^is  : 
 Things  remote  and  diflantj  however 
 great  and  concerning  in  themfelves_, 
 
 are 
 
The    PREFACE. 
 
 are  hardly  dlfcerned  by  itj  whiljl  thofe 
 that  are  near^  and  at  Handj  though 
 jtever  fo  mean  and  mconfiderable j,  take 
 up  all  its  Thoughts^  and  employ  all  its 
 Faculties. 
 
 HE  NCE  it  is  that  each  poor  pi- 
 tiful ^leafure  affeEiing  the  Senfe^  is 
 preferred  even  before  Heaven  it  felf; 
 and  every  light  Affli6lion,  which  is 
 but  for  a  Moment,  is  far  more  dread- 
 ed than  everlafting  Torments ;  for 
 whtlfl  Men  look  on  the  Things  of  the 
 other  World  through  the  vafl  and  ob- 
 fcure  Medium  of  thisj  they  not  only 
 lofe  of  their  Magnitude ^  but  in  a 
 manner  difappear  and  dwindle  into 
 Nothing, 
 
 I T  mufl  therefore  be  ufeful  to  dif 
 courfe  of  thefe  Things ^  to  place  them 
 at  their  due  T>ijiance  from  ttSj  to  clear 
 the  Medium  through  which  they  aro 
 beheldj  to  paint  them  in  their  true 
 dolours  J  and  to  fet  them  in  their  pro- 
 per 
 
The    PREFACE. 
 
 fer  Light  /  that  the  little  Landfcape 
 which  is  made  of  them  may  give  usj 
 though  not  a  fullj  yet  a  true  and  live- 
 ly Idea  of  the  large  and  fpacious  Conn- 
 try  it  reprefents.     Indeed  '■juhen  all 
 this  is  done.,  when  Things  are  7iever 
 Jo  exaBly  difflayed  in  their  trueft 
 Shapes  J    and  moft  genuine    Colours ., 
 the  defired  Ejfe6i  doth  not  always  fol- 
 low ;  but  then   the  Reafon   isj    they 
 are  not  adverted  to  as  they  ought  to 
 be  ;  either  the  Eye  of  the  Mind  (like 
 that  of  the  Body  many  Times)  is  vi- 
 tiated or  difturbed  with  fome  Hu^ 
 inour ;  or.,   as  I  faid  before .,  fome  o- 
 ther  ObjeB  interveneth_,  and  fpolleth 
 the  TroffeEl ;  but  when  the  Organ  is 
 clear  J   and  the  Obje5f  ferfe^^    and 
 there  is  a  right  Intercourfe  and  Cor- 
 re/pondence   between   them^     Things 
 will  then  appear j    as  they  are^    in 
 their  natural  ^refsj    and  the  Mind 
 will  form  ftich  Inferences   and  T>e- 
 du6iions    as    necejfarily    flow   from 
 them, 
 
 IT 
 
The  PREFACE. 
 
 IT  is  my  Biijiiiefs  therefore j  in 
 My  follo'-Ji'i?ig  'Dtfcourfe  to  lay  before 
 you  as  true  and  clear  a  Reprefenta- 
 tion  of  the  Nature  and  Place  of  Hell, 
 as  the  little  Compafs  I  have  taken 
 to  do  it  isDill  permit.  And  I  hope  it 
 may  be  fuch  as  'will  gi-uc  yoUj  if 
 not  entire  J  yet  fujfcicnt^  or  at  leafi 
 fome  Satisfaction. 
 
 AS  for  the  Nature  of  Hell,  / 
 floall  not  be  over  nice  and  curious 
 in  that  J  but  Jhall  content  my  felf 
 with  '■jnhat  is  manifeflly  contained 
 in  the  Holy  Scriptures  concerning  it : 
 Thofe  I  Jhall  alisaays  have  my  Eye 
 upon  J  and  if  at  any  Time  I  devi- 
 ate in  the  leaf  from  themj  Vm  fure 
 it  jhall  be  unwillingly. 
 
 A  S  to  what  concerneth  the  Place 
 of  Hell,  I  foall  not  attempt  a  To- 
 pography, or  exaEi  Delineation  of 
 each  Region  of  it  ;  /  Jhall  not  quar- 
 ter this  Troop  of  Sinners  in  one^ 
 a  tJmt 
 
The   PREFACE. 
 
 that  in  ancther  ^art  of  it.  Such 
 light  J  airy  J  andfantafiick  Stuff  will 
 better  befit  a  dreaming  vifionary 
 Writer:,  than  one  that  fretendeth 
 to  be  awake  J  and  to  dejign  nothing 
 but  Reality  and  Truth.  No^  it  is 
 my  Titrp'ofe  ouly'to  jhew  yottj  and 
 -  certainly  it  will  be  fuffcient  if  I 
 do  it  J  that  there  a^ually  is  fitch 
 a  Place  as  Hell,  and  to  give  you 
 fome  folid  AccGtint  where  poffibly 
 -tis  Jituate ,  fuch  an  Account  as 
 though  not  demonjirative  J  becaufe 
 the  Nature  of  the  Subje6l  will  not 
 bear  itj  yet  being  rational  and  pro- 
 bable j  may  and  ought  to  fatisfy  any 
 mo  deft  and  fob  er  Enquirer. 
 
 THAT  which  the  Reader  is  ob- 
 liged to  J,  with  Refpe6t  to  this  lit- 
 tle Treatife  (as  I  take  it  J  is  ^ 
 That  he  afply  h'lmfelf  to  it  with- 
 out Tartiality  of  any  Kind ;  Thai 
 he  be  not  biaffed  againft  itj  either 
 by  p'ejudicated  OjpinionSj,  or  inve- 
 terate LuftSj     but   th{it    he   readily 
 
 em,- 
 
The    PR  E  F  A  C  E. 
 
 embrace  the  Truth   when  it  is  fairly 
 and  friendly  offered  to  him, 
 
 THISj  if  he  take  Care  to  doj 
 he  will  perform  his  Tart  ;  and  in 
 Confidence  of  this^  I  freely  commit 
 what  I  have  written  to  the  Blef- 
 fing  of  G  OD,  and  his  candid  and 
 ingenuous  Terufal. 
 
speedily  ivill  be  Puhlijhedy 
 
 'T^  H  E  Sacred  Interpreter  :  Or,  a  PraSiical  In- 
 •'-  iroduBion  towards  a  beneficial  Reading,  and 
 a  thorough  Underftanding  of  The  Holy  Bible. 
 Containing  I.  A  faithful  Hiftory  of  the  four  An- 
 cient Monarchies,  (the  Ajfyian^  Perjian^  Greci- 
 an^  and  Roman^)  abfolutely  necefTary  for  the  Un- 
 derftanding  of  the  Condition  of  the  Jeivip  Peo- 
 ple. II.  A  general  View  of  the  State  of  the 
 jevjip  Church,  to  the  Deftrudion  of  Jerufalem. 
 III.  Remaks  on  the  Pentateuch^  and  the  Pro- 
 phets in  the  Old  Testament,  and  on  the  Gof~ 
 pels^  the  Ads  of  the  Apoftles^  and  the  Epijlles  in 
 the  New  ;  fliewing  the  Defign  and  chief  Scope 
 of  each  Book.  IV.  An  exa>Sl  Chronology  of 
 the  Holy  Scriptures,  taken  from  Archbifhop  Ujh- 
 «?r  and  Mr.  Archdeacon  £f^^r<^.  V.  A  Differ- 
 tation  upon  Revealed  Religion^  and  an  Account 
 of  thofe  Divines  who  have  defended  it.  VI. 
 Difficult  Texts  of  Scripture  explained,  with  a 
 Recital  of  Sacred  Myjieries  as  ought  not  to  be 
 made  the  Subject  of  human  Enquiry.  Wherein 
 the  feveral  Parts  of  the  Holy  Land  is  compared 
 with  the  Accounts  given  thereof  by  modern 
 Travellers  :  The  whole  defign'd  to  render  the 
 Study  of  the  Holy  Scriptures  more  eafy  and  in- 
 Itrudive.  In  two  Volumes.  By  David  Col- 
 lye  r,  Vicar  of  Great  Coxivell^  Berks. 
 
 A  N 
 
A  N- 
 
 ENQUIRY 
 
 INTO    THE 
 
 Nature  and  PI  ace 
 
 O  F 
 
 H  E   L  Ij. 
 
 Chap.  L 
 
 T^he  Rea[onahlene[s  of  a  future 
 State  in  general. 
 
 HE   continual  Mixture    of 
 
 Good  and  Evil,  Happinefs 
 
 and  Mifery  in  this  prefent 
 
 State   of  Things,  naturally 
 
 prompts  a  confidering  Mind  to  the 
 
 Belief   and  Expectation    of  another 
 
 B  World, 
 
%  An  E  N  Q,u  I  R  Y  into  the 
 
 World,  which  fhall  be  both  more 
 conftant  and  more  perfedl:.  St.  Taut^ 
 '^'  from  his  own  Obfervation  of  the  in- 
 conftant  and  perifhing  Nature  of 
 Things  here  below,  maketh  this  ratio- 
 nal and  pious  Inference^  Here  we  have 
 
 Heb.  13.  ^^  continuing  City^  but  w€^^k  one  to 
 
 4. 1         comei 
 
 And  indeed  it  is  altogether  inconcei- 
 vable, that  the  Creator  and  Author  of 
 all  Things  fhould  frame  a  Being  of  fo 
 vaft  a  Comprehenfion  as  the  Spirit  of 
 Man  is ;  endue  \t  with  a  Capacity  of 
 knowing  and  converfing  with  himfelf, 
 give  it  a  Forefight  and  Prelibation  of 
 his  own  Happinefs ;  and  yet,  after  all? 
 blaft  fo  great  an  Expe£lation  by  the 
 mter  Extinction  of  its  Ellence. 
 
 There  is  fomething  in  the  Soul  of 
 Man  that  breathes  after  Immortality  j 
 and  if  all  our  Happinefs  were  commen- 
 furate  only  to  the  unfatisfa£lory  Enjoy- 
 ments of  this  Life,  of  all  created  Be- 
 ings, Man  were  the  moft  miferable.  To 
 
 have 
 
Nature  and  Place  o/'  Hell. 
 
 have  ftrong  and  impatient  Defires  infi- 
 planted  in  liim,  when  there  is  no  Ob* 
 jcd  fuitable  to  them ;  or ,  what  amoun- 
 teth  to  the  lame  thing,  to  know  of  an 
 Heaven  and  everlafting  Happinefs  ; 
 to  be  born  in  Hand,  and  poiTefsM  with 
 earneft  Hopes  of  future  Glory,  and  to 
 be  quite  cut  off,  and  never  able  to  come 
 to  the  Fruition  of  it :  This,  I  fay,  to 
 a  confiderative  Mind  would  be  a  Tor- 
 ment fuperior  to  any  the  other  Crea- 
 tures are  capable  of.  Nor  do  the  Fears 
 and  Apprehenfions  of  an  eternal  Hell 
 fer  ve  to  any  other  End  or  Purpofe  at  all, 
 but  to  plague  us  here,  if  not  to  prevent 
 our  incurring  the  Punifhment  of  it 
 hereafter. 
 
 I F  thefe  things  were  not  in  them- 
 felves  true  and  real,  how  could  the  Ideas 
 of  them  be  fo  powerfully  imprinted  on 
 the  Minds  of  all  Mankind,  fo  that  no 
 Nation  of  the  World  was  ever  fo  bar- 
 barous as  not  to  own  them  ?  Nay,  it 
 is  utterly  impolTibly  to  eradicate  the 
 Notions  of  them  out  of  any  one  Perfon, 
 B  2  the 
 
4      -^n  E  N  Qjj  I  R  T  into  the 
 
 the  Faculties  of  whofe  Mind  are  not 
 diforder'd  by  Phreniy,  or  difabled  by 
 Stupidity. 
 
 Indeed  feme  Men  have  been  fo  un- 
 happy as  to  make  Proteflion  o'i  con- 
 trary Principles  ;  and  have  taken  great 
 Pains  to  propagate  them,  and  infufe 
 them  into  others :  But  upon  clofe  Ob- 
 fervationit  hath  been  judged,  that  they 
 have  rather  wifhed  their  PoOtions  to 
 be  true,  than  believed  they  were  fo  ; 
 and  that  their  Scepticifm  hath  proceed- 
 ed not  from  any  folid  Reafoning  of  their 
 Underftanding,  but  from  an  evil  Difpo- 
 fition  in.  their  Affections.    And  this,  I 
 think,  is  evident  from  the  force  of  Con- 
 Icienqe  in  fome  of  the  chiefeft  of  that 
 Perfuafion;  for  they  who  have  endea- 
 voured moil  of  ail  to  deny  the  Exiftence 
 of  a  future  State,  and  to  obliterate  all 
 Senfe  of  it  out  of  their  Minds,  have 
 not  been  the   ieaft  fenfible   of  thofe 
 vioLvcti  hvoioLi^  thofe  common  Notices 
 within  them,  thofe  fecret  Lafhes  and 
 Gripings  of  Confcience  wliich  accom- 
 pany 
 
Nature  and  Place  of  Hell.      5 
 
 pany  the  Conimiffion  of  bad  Anions, 
 and  that  Serenity  which  fitteth  upon 
 the  Soul  after  good  ones. 
 
 Henc  E  Qua  in  Tully  tells  us  oiEfi- 
 curus.  who,  as"^  Lucretius  confelTeth?  *  V^;  ^* 
 was  the  firfl  that  endeavoured  to  free  Grains 
 and  difengage  the  Minds  of  Men  fiom^°"''»^*'" 
 the  flavifh  Fears  of  thefe  things,  that, 
 when  he  came  to  dye,  he  was  willing  to 
 retra8:  his  Opinions  concerning  them  : 
 And  the  dilinal  Apprchenfions  of  what 
 fliould  become  of  liim,  after  he  quitted 
 this  Station,  made  him  to  quake  and 
 tremble :  Nee  quemquam  v'ldi  (la^tli  hexuiiy  lib. 
 of  him)  qui  magis  ea^  qua  timenda  /^/^  «•  <lc  Nat. 
 negarety  timer et^  Mortem  dico  ^  T>eos, 
 
 Thus  it  was  with  him,  and  thus  it 
 is  or  will  be,  more  or  lefs,  at  one  time 
 or  another,  with  all  Sccpticks  ;  for  the 
 Exiftence  of  a  future  State,  like  that 
 ot  the  Deity  upon  which  it  is  founded, 
 will  be  either  granted  or  extorted. 
 
 B 
 
 NV 
 
6      An  Enquiry  into  the 
 
 Indeed  if  there  be  a  God^  and  hi^ 
 Providence  be  allowed,  it  muft  be  fup- 
 pofed  that  he  will  do  right :  And  fmce 
 things  happen  promifcuoufly  in  this 
 World,  fo  that  there  is  one  Event  to 
 the  Righteous,  and  to  the  Wicked  ; 
 nay,  fince  it  oftentimes  cometh  to  pafs, 
 that  the  Troubles  of  the  Righteous  are 
 many ;  that  they  have  none,  or  little  of 
 the  Enjoyments  of  this  World ;  that 
 they  are  cut  down  and  withered^  wh'tlft 
 f»f.37.35.^^<?  Wicked ftourijh  like  a  green  Bay- 
 Tree^  are  in  no  fear  of  Death^  come 
 into  no  Trouble^  neither  are  plagued 
 like  other  Men :  I  fay,  fince  thele  things 
 are  thus,  how  can  exa£l  Juftice  be  done 
 if  there  be  not  a  future  State  ?  Haw 
 can  the  feeming  Incongruities  of  tffis 
 Life  be  reconciled  and  made  even,  huij,^ 
 by  the  equal  Diftributions  of  the  next,^^ 
 wherein  good  Men  fliall  be  mightily  % 
 rewarded^    and  evil  Men  as  mightilyt_,  V 
 punifhedo 
 
 'Tis 
 
2<Iature  and  Place  of  Hell.      7 
 
 'T 1  s  true,  they  who  feem  to  doubt 
 oii future  State,6o\ikcwi^c  generally 
 deny  the  Being  of  a  God,  and  deride 
 the  Notions  of  Righteous  and  Wicked. 
 They  affirm,  that  all  Adions  are  alike, 
 and  that  Good  and  Evil  are  nothing 
 elle  but  the  Daughters  of  Policy,  and 
 the  Refolutions  of  State :  But  thefc  Po- 
 ntions  are  fo  very  abfurd.  that  Indig- 
 nation at  the  Bafenefs  and  Degerie- 
 vacy  of  fuch  profligate  Wretches  as  de- 
 prave    human   Nature,  dilTolve    So- 
 cieties and  unhinge  the  Foundations 
 of  Religion,  will  not  permit  fo  clofe  an 
 Enquiry  into  them  as  the  Nature  of  the 
 Subiea  doth  require.   Befides,  it  is  al- 
 together foreign  to  my  Def.gn  to  inlilt 
 on^coUatcral  Points;  that  fuitcth  not 
 with  my  intended  Brevity :  It  is  fut- 
 ficient  to  my  Purpofe  at  prelent,  it 
 a  fume  State  be  acknowledged  e- 
 qually  plain  with  this  grand  Truth, 
 that  there  is  Good  and  Evil,  Right 
 and  Wrong,  and  with  the  very  hrlt 
 Principle  in  Religion,  that  there  is  a 
 B  4  ^o^' 
 
8        An  Enquiry  into  the 
 
 God:  I  fliall  therefore  no  farther  ftand 
 upon  the  Proof  of  it,  but  pafs  on  to 
 the  fubjed  Matter  of  the  next  Chap- 
 ter. 
 
 Chap.  II. 
 
 Of  the  Punijhments  of  the  next 
 Lifey  and  particularly  QJ  the 
 Tartarus  pr  HelL 
 
 HAVING,  in  the  foregoing 
 Chapter,  briefly  fet  down  the 
 Realbnablenefs  and  Certainty  of  a 
 •future  State  in  general ;  T  fhall  now, 
 in  order  to  the  Defign  in  Hand,  treat 
 of  the  Tartarus  m  particular,  and 
 make  fome  fhort  Enquiry  into  the 
 Nature  and  Kind  of  its  Punifhments. 
 
 That  the  Punifhments  of  the  ne?t 
 Life  will  be  extremely  fharp  and  vio- 
 lent, hath  been  the  common  and  univer- 
 sally 
 
Nature  anclT^lace  o/Hell. 
 
 fally  received  Opinion  of  Mankind  :  The 
 ancient  heathen  Poets,  according  to  the 
 Light  that  they  had,  reprefcnted  them  in 
 the  moft  terrible  and  frightful  Shapes 
 they  could.  They  tell  us  of  an  Ixion  fail- 
 ned  to  a  Wheel,  that  with  a  fwift  and  ra- 
 pid Motion  turn'd  about  with  him 
 without  ceafing.  They  fing  of  a  Tanta- 
 lus^ who,  for  the  loathfome  Banquet  he 
 made  for  fomc  ofthe  Gods,  was  in  Hclly 
 fet  in  Water  up  to  the  Chin,  with  Ap- 
 ples hanging  to  his  very  Lips ;  yet  liad 
 he  not  Power  either  to  Roop  to  the  one, 
 to  quench  his  Thirfl,  or  to  reach  up 
 to  the  other  to  fatisfy  his  hungry  Ap- 
 petite. They  tell  of  the  Belides^  or 
 fifty  Uaughters  ofDanaus^  who,  for 
 the  barbarous  Maflacre  of  their  Hus- 
 bands in  one  Night,  were  condemned  in 
 Hell^  to  fill  a  Barrel  full  of  Holes  with 
 Water,  which,  as  faft  as  it  was  filled, 
 ran  out  again.  And  much  to  the  fame 
 purpofe  was  the  Story  of  S'tfyphus^ 
 who,  for  his  Robberies,  was  fent  to 
 Hell^  and  there  fct  to  roll  a  great  Stone 
 lip  a  fteep  Hill,  which,  when  it  was  juft 
 
 at 
 
10        /i^  E  N  Q  u  I R  Y  into  the 
 
 at  the  top,  fadd^nly  Hid  down  again, 
 and  fo  renewM  his  Labour.  And  the 
 Punifhment  of  Tityus  was  no  lefs  re- 
 markablcjwho,  for  attempting  to  ravifh 
 Latona^  was  ftruck  dead  with  a  Thun- 
 der-bolt j  and  fo  fent  to  Hell^  where  he 
 was  adjudged  to  have  a  Vulture  feed 
 upon  his  Liver  and  Entrails,  which 
 grew  and  increafed  ftill  as  they  wer  e 
 devoured.  All  which  the  ingenious 
 Poet  Ov'td  pithily  fets  forth  in  thefe 
 feven  Verfes. 
 
 Vifcera  frabebat  Tityus  laniand  a 
 novemque 
 Jugeribus  diftra6iiis  erat  y  tibi^  Tan^ 
 
 talcj  nulla 
 ^eprenduntur  Aqua^  quaque  immr 
 
 net  ejfugit  Arbor  y 
 Aut  fetis^    aut  urges  ruiturnmj  Si- 
 
 fyphe,  Saxum  y 
 Volvitur    Ixion,  ^  fe   fequiturqiiC't 
 
 fugitque  y 
 Molirique   fuis    lethum    ^atrueltbus 
 
 aufa 
 AJJidue  refetunty  quas  ferdnntj  Be- 
 
 lides  ^ndas.  But 
 
Nature  and  Place  of  Hkll,      II 
 
 But  befides  thefe,  together  with  Sal^ 
 moneus^  Lapitha^ l^hle^yas^ T'lr'ithoiis^ 
 and  many  other  particular  Perfons,  who, 
 as  they  tell  us,  were  diver  fly  tormen- 
 ted ;  they  have  given  us  Defcriptions 
 in  general,  and  at  large,  of  all  theWic- 
 keds  Punifliments,  reprefenting  horrid 
 Hydra's,  and  revengeful  and  cruel  Fu- 
 ries, with  fnaky  Heads  and  fiery  Whips, 
 agitating  and  torturing  guilty  Souls. 
 Virgil^  at  the  end  of  his  Defcription  of  ^neM. 
 Hell,  faith,  that  if  he  had  an  hundred ^^-  ^' 
 Mouths,  and  an  hundred  Tongues,  they 
 would  not  fuffice  to  fhew  the  various 
 Diifributions  of  HelPs  Impieties,  and 
 every  Plague  wherewith  they  are  vex- 
 ed and  tortured.  Now  though  the  Par- 
 ticulars of  this,  and  all  their  other  De- 
 fcriptions of  Hell,  were  Stories  and 
 mere  Fictions,  yet  do  they  exprefs  the 
 lively  Senfe  they  had  of  the  fliarp  and 
 terrible  Punifliments  of  the  next  Life. 
 
 But  weChrifl:ians  have  the  Advan- 
 tage of  a  better  Light,  a  clearer  and  tru- 
 er 
 
1 1        An  Enquiry  into  the 
 
 er  Reprefentation  of  thefe  things  in 
 the  holy  Scriptures,  which  plainly  de- 
 clare the  Tortures  of  Hell  to  be,  as 
 indeed  they  are,  violent  in  the  greatell: 
 Extremity,  fo  that  the  very  Thoughts 
 of  them  are  enough  to  create  Horror 
 and  Aftonifhment  in  the  Minds  of  Men : 
 
 Rev.  20  Yq>^  they  defcribe  Hell  as  a   Lake  of 
 10,14,15.  -g-,.         ^  .^  .  , 
 
 Fire  and  Brhnjione^  wherein  the  Wic- 
 
 lied  Jhall  be  tormtJited  T)ay  and  Night 
 for  ever.  So  the  Apocalypft  dire<?tiy ;  re- 
 peating it  no  lefs  than  three  times  in  one 
 Chapter,  for  our  greater  AfTurance  of  it. 
 And  our  blefTed  Saviour  himfelf,  with 
 the  like  Repetition,  and   that  alfo  re- 
 duplicated, exprefly  telleth  us,  that  Hell 
 St.  Mark  is  a  Fire  that  never  jball  be  quenched, 
 ^'  ^^'    ''  And  in  another  place  he  calbth  it  He  li- 
 st.Mm.  Fire^  and  everlafling   Fire.     And  in 
 3!^-  %9'  xX\Q  parabolical  Relation  he  maketh  of 
 St.  Luke  it,  he  faith,  the  rich  Man  ///  Hell  lif- 
 }^:  ^3>    ff^  up  fjis  Eyes^  being  in   Torments  ; 
 and  the  next  Verfe  flieweth  us   what 
 tliofe  torments  were,  viz.     that    he 
 was  tormented  in  that  Flame.     Now 
 what  greater  Torn^entcan  the  fenfitive 
 
 part 
 
Nature  and  Place  0/  He ll.       13 
 
 part  of  Man  be  imagined   to  endure 
 than  that  of  Fire  ^  l^ho  amorgft  us  can  irai.  r.. 
 live  Ttth  devouring  Flames^  i^ho  can 
 diL'cllouith  everlafting  Burnings^ 
 
 But  this  is  not  all  neither,  there  is  a- 
 nother  Hell  in  the  midil:  of  Hell-,  for 
 tliQi'C  f he  f Form  diet h  not,  as  well  as  fbest.  Mark 
 Ftre  is  not  quenched,  rhere^x^  Agonies  9'^4.4,  46, 
 and  Tortures  peculiar  to  the  Soul,  as 
 well  as  Fire  and  Brimftone  to  torment 
 the  Body.  There  theV/icked  tall  be  ex- 
 pofed  to  the  intolerable  x\nguiQi  of  an 
 enraged  Confcience,  the  Remorfe  of 
 which  fhall  continually  prey  upon  them 
 for  what  they  have  done  in  their  Lives- 
 time.  There  they  (liall  be  poffefsM  with 
 a  prefent    and  conftant  Senfe   of  the 
 cverlalling  Difpleafure  oiGod,  and  an 
 utter  ImpoiTibility  of  ever  obtaining 
 his  Favour.    There  they  Pnall  be  tor- 
 tured with  an  ablblutc  and  compleat 
 befpair  of  any  better  Condition,  or  of 
 the  leall:  Relaxation  irom  their  Pains, 
 fo  much  as  of  a  "Drop  of  Water  to  cool 
 their    Tongues^    tormented    in    thofe 
 
 Flames. 
 
i4        An  Enquiry  into  the 
 
 Flames,  In  a  word,  there  is  the  Abfence 
 of  all  Good,  and  the  Prefence  of  all  Evil. 
 
 The  Panifliments  of  Hell  are  by  Di- 
 vines reckoned  to  be  thefe  that  follow; 
 Shame,  and  Confufion  of  Face,  the 
 Wrath  of  God^  an  eternal  Separation 
 from  God^  and  his  holy  Angels,  and 
 the  Spirits  of  juft  Men  made  perfe(9: ; 
 a  Society  or  Fellowfhip  with  Devils 
 and  wicked  Men,  Tribulation,  and 
 Anguifh  of  Mind :  And  lallly  the  Tor- 
 ments of  outer  Darknefs,  and  Tortures 
 oi Hell-Fire,  But  all  thefe  are  rightly 
 reduced  by  that  known  Diftinftion, 
 which  the  Schools  have  made  of  them, 
 to  the  ^(£na  'Damni^  ^  Tcena  Senfus  • 
 the  Punifliment  of  Lofs,  and  Pain  of 
 Senfe*. 
 
 I.  The  Punifhment  of  Lofs;  for 
 though  the  Wicked  are  not  fenfible,  in 
 this  Life,  what  it  is  to  fall  iliort  of  hea- 
 venly Blifs,  yet  at  their  Death,  after 
 the  Separation  of  the  Soul  and  Body^ 
 the  Eye  of  the  Underftanding  fhall  be 
 
 open- 
 
Nature  and  Place  of  Hell.      l$ 
 
 opened ,  and  they  fliall  then  clearly  dif^ 
 cern  what  it  is  to  be  iliut  out  of  the 
 Kingdom  of  Heaven,  to  be  deprived  of 
 the  beatifickVifion,  and  to  lofe  the  Frui- 
 tion of  all  the  Glory,  Splendor  and  Blef- 
 fednefs  of  it :  They  fliall  then,  to  no  pur- 
 pofe  incefTantly  cry,  Lord,  Lord,  open  ^^^^  25, 
 nnto  us.  Befides  which  Punifliment  of 
 Lofs,  they  fhall,  as  it  is  before  faid, 
 be  affeded, 
 
 2.  With  the  fliarpeft  Pains  of  Senfe, 
 even  all  the  Horrors  oi  outer  T>arknefs, 
 and  Tortures  of //<?//- /^/>5';  and  that 
 not  for  an  hundred,  or  a  thoufand,  or  a 
 Million  of  Years  only,  but  unto  all 
 Ages,  ov  for  ever  and  ever. 
 
 And  this  is  that  which  confumma- 
 teth  the  Torments  of  Hell,  that  they 
 muft  be  undergone  unto  all  Eternity, 
 that  they  muft  never  have  an  end,  al- 
 though they  are  each  moment  intole- 
 rable. If  by  numbring  one  Grain  of 
 Sand,  one  Spire  of  Grafs,  or  one  Ear 
 of  Corn  every  Day,  thoie  miferable 
 
 Per- 
 
l6        An  Enquiry  into  the 
 
 Perfons.had  Hopes  of  Releafment,  after 
 they  had  told  fo  far  as  to  count  all  the 
 Sands  upon  the  Sea  Shore,  ail  the 
 Blades  of  Grafs,  and  all  the  Ears  of 
 Corn  growing  throughout  the  whole 
 World,  it  would  be  fome  Comfort  to 
 them:  But  after  fo  many  milHons  of 
 Ages  pafb  as  would  fuffice  for  that 
 Task,  their  Torments  will  be  as  far 
 from  ending  as  they  were  the  very 
 firft  Moment  they  began  :  For,  after 
 all  thofe  Ages,  Eternity  is  nothing  lef- 
 fen'd,  ftill  it  is,  what  it  w^as  before,  an 
 Abyfs  of  Duration  that  can  have  no 
 End. 
 
 Thilre  are  tv\^o  Opinions  contradic- 
 tory to  the  foregoing  Notion  of //<?//, 
 and  the  PuniQiments  thereof;  the  one 
 againft  the  Eternity  of  them,  the  other 
 againft  a  local  Hell^  or  place  of  Fire, 
 where  the  Wicked  are  tormented,  I 
 fhall  defer  my  Enquiry  into  the  formei* 
 to  its  proper  Place  ;  and  for  the  other^ 
 it  may  be  fufficient  at  prefent  to  ob- 
 lerve,  that  a  Tartarus^  or  local  Hell^ 
 
 what- 
 
2Sfature  and  Tlace of  Hell.       1 7 
 
 whatever  the  Punifhments  may  be  ink, 
 of  which  I  iliall  treat  farther  in  the 
 fourth  Chapter,  hath  been  unverfally 
 received  by  moft  Men  of  all  Religions? 
 as  well  Heathens  and  Tiirks^  as  Jews 
 and  Chriftians.  And  the  metaphorical 
 //(?//,  or  bare  State  of  feparation  from 
 God,  whether  in  this,  or  in  the  World 
 to  come  J  doth  by  no  means  contain 
 the  whole  of  thofe  fearful  and  terrible 
 Defcriptions  of  Hell  we  meet  with  in 
 the  holy  Scriptures  ;  fo  that  either 
 they  were  made  to  very  little  purpofe, 
 or  it  muft  be  acknowledged,  that  they 
 infer  not  only  a  State,  but  alio  a  Tlace 
 of  fuftering. 
 
 Indeed,  to  fay  that  there  is  not  a  /^» 
 cal  Hell^  feemeth  to  me  to  contradict 
 the  very  Letter  of  the  Text :  For  the 
 rich  Maji  petitions  Abraham  to  fend 
 Lazarus  to  his  Brethren^  that  he  may  L^^^  x5» 
 tefiifie  unto  them^  lefl  they  alfo  come 
 into  this  Tlace  of  Torment.  If  it  be 
 objeCled  here,  that  this  is  only  inferred 
 from  a  Parable,  we  may  obferve  far- 
 C  ther, 
 
1 8      An  E  N  Q^u  I  R  Y  mxo  the 
 
 2  Pet.  c.  ther,  how  St.  y^^/^r  telleth  us,  thsit  God 
 /pared  not  the  Angels  that  finned,  but 
 caft  them  down  to  He  11^  and  delivered 
 them  into  Chains  of  Tiarknefs  to  be 
 re  fervid  ( where  ?  c/v  too  A  tm  rctpia." 
 f(fj,  mod  certamly,  as  may  be  juftly  in- 
 ferred from  the  Participle  ^aprccpaxroa) 
 unto  "^tidgment.  And  St.  Jude  tells  us 
 the  lame  thing,  and  exprefleth  it  in  this 
 
 Ep  Jud.  manner,    The  Angels  that  left   their 
 
 *'  '  own  Habitation  ;  fo  that  if  Heaven-^ 
 which  was  their  own  Habitation,  and 
 out  of  which  they  were  call:  down,  be 
 a  ^lace )  then  Hell^  their  prefent  Pri- 
 fon,  into  which  they  were  thrown 
 down,  and  in  which  they  are  referv'd, 
 or  kept  in  fafe  Cuilody,  muil:  be  a. 
 Tldce  alfo.  The  ftudious  and  diligent 
 Compilers  of  the  Magdeburgican  Eccle- 
 liaftical   Hiflory  gave  their  Opinion  in 
 
 Hia.  Ec-(-{;ijs  Point  thus,  Quod  ant  em  locus  alim 
 
 del.  Mag-  .       '^^ 
 
 deburg.    quis  torqueudis  damnatis  fit  deftinattis 
 ^A^'u     raanifefte  Chriftus  docet :   Vbi  verb  lo- 
 Cap.  5.    cus  illefit^  non  eft  a  Chrifto  exprejfnmy 
 X.  e.  That  there  is  a  certain  Tlace  ap- 
 pointed for  the    Vunijhment  of  the 
 
 dam- 
 
Nature  and  Place  0/  He l l.       19 
 
 damned^   Chr'tft  plainly  teacheth;  but 
 '■jubere.  that  'Place  is^  he  hath  not  ex- 
 frejly   declared.       To  them  that  ask 
 whether  Hell  be  a  material  Tlace  or 
 no,  fiiith  Dr.  T>ove^  a  learned  Writer 
 of  the  laft  A2;e,  /  anRjDer„  It  muft  ofD-  pove'f 
 necejjity  be  jOj  hecauje  in  tt  are  to  hetimojA- 
 tormented  not  only  Souls ^  but  alfo  Bo-  ^'^''l"l\ 
 dies  y  it  is  no  imaginary  things  becattfe^  . 
 isuhen  they  come  there.,   it  Jhall  be  no 
 imaginary  ^unijhment  which  they  Jhall 
 fuffer.       And  the  exquifitely  learned 
 Bijhop  Tear  fin  obferved,   that  how- 
 ever the  antient  Fathers  of  the  Church 
 differed  in  their  Opinions  about  the 
 Hellj  yet  they  all   agreed  that  there 
 was  fuch  a    Place  j    and  never  anyPearfon 
 doubted   but    that    it  iignilied  fome^^/;J^ 
 ^lace  or  other. 
 
 And  truly  for  Divines  To  far  to  for» 
 fake  the  Scripture  and  them,  as  to  make 
 it  merely  Metaphorical,  would  be  high- 
 ly in)urious  to  the  Truth;  it  would 
 betray  and  give  it  up  to  the  profane 
 Scoffs  of  Atheifts  and  Scepticks,  who, 
 C  2  if 
 
10  An  E  N  Q^u  1  R  Y  into  the 
 
 if  they  fliould  once  directly  conclude  it 
 to  be  no  wbere^  would  eafily,  if  not 
 rationally  infer  from  thence,  that  it  is 
 no  thing. 
 
 But,  as  they,  who  fuppofe  only  a 
 Metaphorical  Hell,  are  comparatively 
 but  very  few  ;  fo  if  any  modern  Scep- 
 tick  will  not  be  perfuaded  of  the  Truth 
 of  a  real  Hellj  but  will  go  on,  and  walk 
 after  his  own  Lufts,  and  follow  his  own 
 vain  and  extravagant  Imaginations ; 
 he  may  hear  what  I  have  fomewhere 
 read,  quoted  out  of  St.  Auftin^  Who- 
 ever laugheth  at  this  Fakh^  and  there- 
 fore will  not  believe^  becaufe  he  doth 
 not  fee  y  when  that  jh all  come  to  pafs 
 which  he  did  not  believe^  he  Jhall  blujh^ 
 and  be  confounded  y  he  jhall  be  confoun- 
 ded and  feparated  from  the  Blejfedj 
 and  have  his  ^lace  with  the  'Damned 
 for  evermore. 
 
 Chap. 
 
Nature  and  Place  o/'  H  e  l  L.       21 
 
 Chap.     III. 
 
 A  fkort  Vieio  of  the  fenjeral  Opt- 
 mons  concerning  the  PUce  of 
 HelL 
 
 HAVING,  in  the  preceding  Chap- 
 ter, laid  down  this  as  a  mod: 
 certain  Truth,  that  there  is  a  local 
 Hell^  or  Place  of  Torments  in  the  next 
 Life  ;  it  may  not  be  amifs,  in  order  to 
 our  fcarch  after  it,  to  look  briefly  in- 
 to the  feveral  Opinions  concerning  it. 
 
 Among  the  Heathen,  the  Grecians ^uic\^n 
 as  Luclmi  tells  us,  perfuaded  there un-*^^  ^"*^"* 
 to  by  Horner^  Hejiodj  and  others  of 
 their  Poets  believed  it  to  be  ToVv  -ma 
 •ocro  lYiv  ynv  jug-j  ar,  Jt)  ^o^^c^^'j   ^  certain 
 large  and  dark  Tlace  under  the  Earth, 
 And  Eujiathius  upon  Homer  giveth 
 the  like  Account  of  it,  viz-.  ^'  ToTe7(^?H^'^''- 
 u-Komvoi  \szipQ  yr\i'^    tJiat  It  was,  accor-il. 
 ding  to  him,  a  dark  Tlace  under  the 
 Earth,  Some  of  the  hat  ins  ^  from  the 
 C  3  GrC' 
 
Z2r        An  Enquiry  into  the 
 
 Grecians  J  placed  it  in  fubterraneoiis 
 
 Regions,  immediately  under  the  Lake 
 
 Avernus  in  Campania^  a   Conntry  of 
 
 Italy  J  in  the  Reahn  of  Naples  ;  only, 
 
 becaufe  in  that  fruitful  Country,  that 
 
 Lake  fent  forth  fuch  fulphureous  Ex- 
 
 r  halations,  as  that  Birds  could  not  fly 
 
 "  over  it,    but,    overcome    v/ith    the 
 
 Strength  of  the  Vapors  that  arofe,  they 
 
 fell  down,  and  were  drowned  in  it. 
 
 Through  a  dark  Cave  near  this  Lake, 
 
 Enead./.6.the  Poet  Virgil  faith,  that  Eneas  vi- 
 
 fited  the  infernal  Kingdoms. 
 
 Others  placed  it  under  Tenarus_y 
 a  Promontory  of  Laconia  in  Telo^o- 
 7iefus  ;  only  becaufe  it  was  a  horrid 
 dark  Place,  full  of  thick  Woods,  into 
 which  if  any  enterM  they  were  very 
 rarely  known  to  return,  being  ufually 
 loft,  either  through  the  vaft  Extent 
 and  inextricable  Windings  of  the 
 Woods  themfelves,  or  by  the  Fury  of 
 Wild  Beads  tlmt  devoured  them.  And 
 
 Metam.   ^^'^^  ^ay  the  Poet  Ovid  faith,  that  Or- 
 
 i^  lo.      2^^^^'"^  defcended  into  Hell, 
 
 Others 
 
Nature  and  Place  of  Hell.     2  j 
 
 Others  fancied  the  River  or  Foun- 
 tain of  Stjx  to  be  the  Spring-head  of 
 Hell  J  becaufe  the  Waters  of  it  were  fo 
 venomous,  that  they  furely  killM  any 
 thmg  that  drank  of  them. 
 
 But  thefe  and  the  like  were  the 
 Fi£lions  of  Poets,  who  from  the  cer- 
 tain Death  which  they  expofed  thcm- 
 felves  to,  who  attempted  any  of  thefe 
 Dangers,  took  occafion  to  reprefent 
 them  as  fo  many  Gates  or  entring  Pla- 
 ces into  the  other  World.  They  ufed, 
 indeed,  fome  of  thefe  Names  to  figni- 
 fy  Hell  it  felf :  But,  if  they  really 
 thought  they  were  fo,  nothing  could 
 be  more  ridiculous  and  abfurd  ;  ex- 
 cepting what  others  of  them  fancied, 
 viz.  that  it  flood  in  the  CymmerJan 
 Regions,  a  proper  Name  for  thofe 
 Parts  of  the  World,  which,  by  reafon 
 either  of  the  Sun's  Diliance,  or  the 
 GrofTncfs  of  the  Air,  were,  as  they 
 thought,  uninhabitable,  excepting  it 
 were  by  Ghoits  and  Spirits,  the  pro- 
 C  4  per 
 
2-4       ^^  Enquiry  into  the 
 
 per  Subie8:s  of  that  dark  Kingdom  ; 
 which  was  placed  by  them  now  in  one 
 unknown  Corner  of  the  World,  and 
 then  in  another,  according  as  their 
 Story  or  their  Fancy  led  them. 
 
 But  this  Opinion,if  ever  it  obtain- 
 ed, is  iiow  perfeQily  exploded  ;  thofe 
 Parts  of  the  World,  which  wher-e  un- 
 known to  them,  and  thought  unin- 
 habitable, being  on  the  Account  of 
 Trade,  or  Curioilty,  frequently  vifit- 
 ed,and  known  to  be  inhabited,  as  well 
 as  other  pleafant  and  more  temperate 
 Climates. 
 
 To  leave  then  the  Heathen,  and 
 their  fancifiil  GuefTes  at  it^  let  us  pafs 
 on  to  the  Jews,  to  fee  what  Light  we 
 can  get  from  them  to  dire£l  us  in  our 
 Enquiry  after  it.    ^  But,  to  Ipeak  the 
 
 *  Dr.  Barrow,  Vol.  2.Serm.  i^.  Indeed  as  to  evi- 
 dent Difcovery  ccncern'tng  the  Immortality  cf  MatCs  Soul^ 
 cr  thT  juture  State^  even  the  Gentile  Thetlgy,  Hncfeems 
 to  have  outgone  the  Jev!ijl\  &c.  The  Vapan  'Sriefts  more 
 tfxprefl)i  taugbty  more  frequently  inculcated  Arguments 
 4ravonJrcm  thence,  than  the  Hebrew  Prophets- 
 
 Truth, 
 
Nature  and  Place  of  Heli..      25 
 
 Truth,  It  muft  be  acknowledged  that 
 the  State  of  the  World,  as  to  this 
 Point,  was  not  much  more  perfect 
 under  the  Mofaical  Difpenlation  ;  for 
 though  the  Prophets,  and  other  lear- 
 ned Men,  particularly  of  the  Sedof 
 the  Pharifees,  had  a  good  Underftand- 
 ing  enough  of  thefe  things  ;  yet  the 
 generality  of  the  Jews  were  not  much 
 lefs  ignorant  of  them  than  x.\\z  very 
 Heathen  themfelves.  The  future  Life 
 it  felf  was  no  other  wife  made  knowa 
 to  them  than  by  bare  Tradition,  by 
 ambiguous  Exprellions  of  their  infpi- 
 red  Men,  or  by  fuch  Sayings  as  im- 
 plyed  it  only.  That  the  Notices  of 
 thefe  things  were  not  clear  and  cer- 
 tain, is  apparent  from  hence,  that  there 
 was  a  numerous  and  prevailing  Sed 
 amongfl:  them,  'uiz.  the  Sadduceesj 
 who  abfolutely  denied  that  there  was  .  ^  „ 
 either  Angel  (Good  or  Bad),  Re/ur- 
 reEiion  or  Spirit :  And  yet  never,  that 
 we  read  of,  was  this  their  Herefie  con- 
 demned by  any  publick  Cenfure  of 
 the  Jewifh  ChurcL  Now,  if  the  fu- 
 ture 
 
1.    10. 
 
 l6        ^/^  E  N  Q  u  I  R  Y  into  the 
 
 ture  Life  it  felf  was  not  generally,  and 
 fufficiently  made  known  to  them,  much 
 lefs  was  the  particular  Nature  and 
 Place  of  Hell  determined  by  them. 
 
 But  when,  as  St.  ^^^// tells  us, (put- 
 ting this  Matter  beyond  all  Contro- 
 2.  Tim.  verfy)  Life  and  Immortality  was 
 brought  to  Light  through  the  Gofpel : 
 When  that  had  given  the  World  true 
 Ideas  of  the  Rewards  and  Punifhments 
 of  the  next  Life,  and  plainly  told  us 
 that  there  alTuredly  is  both  a  Heaven 
 and  a  Hell  y  the  one  the  Court  of 
 God  and  his  Holy  Angels,  the  happy 
 Region  of  the  Jull  and  Bleffed  ;  the 
 other,  the  proper  Manfion  of  the  De- 
 vil, and  thofe  rebellious  Spirits  that 
 fell  wath  him,  the  miferable  Seat  of 
 wicked  and  damned  Men ;  I  fay,  when 
 thefe  things  were  once  clearly  and 
 plainly  revealed,  the  Scales  began  to 
 drop  from  Mens  Eyes,  and  they  to 
 confjder  and  difcourfc  of  them.  And 
 as  Heaven  was,  on  good  Grounds> 
 judged  to  be  above  •,  fo  Hell;,  in  op- 
 
 pofi- 
 
Nature  and  Tlace  o/'  H  e  l  l  .      17 
 
 pofition  to  tliat,  was  thought  to  be 
 beneath.  And  fince  the  Earth  was, 
 according  to  its  Appearance  to  the 
 Eye,  efteemcd  by  the  firfl:  ChriiHans 
 to  be,  not  a  round  globular  Body,  but 
 one  vaft  extended  Plain,  fixed  upon 
 its  own  firm  and  fure  Bafis ;  and  the 
 Heaven  J  as  it  feemed,  a  bright  Cry- 
 ftalline  Arch,  expanded  far  and  wide 
 over  the  face  of  the  whole  Earth  ; 
 they  thence  inferred  that  the  loweft 
 Parts  of  the  Earth  muft  be  at  the  great- 
 eft  Diftance  from  Heaven^  and  by 
 Confequence,  that  the  moft  likely 
 Place  for  the  Situation  of  HelL  This 
 Opinion,  I  think,  was  generally  re- 
 ceived amongfl:  the  Primitive  Chrifti- 
 ans.  And  though  their  Error  concern- 
 ing the  Syftem  of  the  Earth  was  after- 
 wards clearly  difcovered  ;  yet  their 
 Conjefture  about  the  Place  of  Hell^ 
 arifing  from  that  miltaken  Hypothefis, 
 hath  been  very  rarely  gainfaid.  llieir 
 Authority  was  defervedly  great,  and 
 of  very  high  account  ,•  and  i^  the  Scrip- 
 ture feemingly  clofed  with  it,  or  was 
 
 but 
 
Anima 
 Cap.  5^ 
 
 l8        ^^2  E  N  Q  u  I  R  Y  into  the 
 
 but  filent,  it  ufually  prevailed  with  fuc- 
 ceeding  Generations  ;  and  where  Ex- 
 perience did  not  plainly  refute  it,  as  m 
 the  Cafes  of  the  round  Figure  of  the 
 World,  the  Antipodes,  and  the  like, 
 obtained  an  entire  and  almoft  implicit 
 Subjection  to  it. 
 
 That  they  placed  Hell  in  the 
 Bovvc-s  of  the  Earth,  may  appear  from 
 Lib.de  what  Tertull'ian  faith.  Inferos  Tlato 
 velut  Grem'mm  Terra  defcribit  in 
 T^hadone^  quo  omnes  Labes  mundal'ium 
 Sorditim  conjlttendo^  ^  ibidem  defiden- 
 do  exhalentj  &  qtiafi  Cocno  Immitndi' 
 tiarnm  Juarunij  crajjiorern  haujiumj 
 ^  ^rivatii?n  illuc  Aerem  fitment  :  No- 
 bis aiitem  Lifer ij  non  mida  Cavojitas^ 
 nee  fiibdivalis  aliqua  Mundi  fcntina 
 credunturj  fed  in  Fojfd  Terra^  &  in 
 Ako  VaftitaSj  &  in  ipfis  Vifceribits 
 ejus  abjfrufa  ^rofunditas  :  Siquidem 
 Cbriftiim  in  Corde  Terra  tridtium  Mor~ 
 tis  legimus  ex^miBum^  i.  c.  /';/  Recef- 
 fu  intimo^  ^  interno^  ac  in  ipfd  Ter- 
 ra operto  ^  intra  i^fam  cavato^  &  in- 
 ferior 
 
Nature  and  Place  of  Hell.      Z9 
 
 ferioribus  adhuc  Abyfjis  fuferjtrit^fo  \ 
 1.  e.  Plato,  /"//  his  Phedo,  defcribeth 
 Hell  as  d  holh'w  Bo  font  of  the  Earthy 
 fituate^  I  fuppofe,  in  fome  unknown 
 part  of  it,  where  into  all  the  T)regs 
 and  Off'Jcotiring  ofixjorldly  Filthinef- 
 fes  flowing  and  fettling^  are  thrown  up; 
 which^  as  it  were  by  the  Mud  of  their 
 ^ncleannefs^flop  the  thicker  T^r aught ^ 
 and  ftifl.cd  Air  :  But  we  Chriftians 
 do  believe  it  to  be  not  a  bare  Cavity ^ 
 on  the  Superficies  J  or  Surface  of  the 
 Earthy  not  any  open  Sink  of  the  World 
 but  a  vaft  ^lace  in  the  Cleft  and 
 'Depth  of  the  Earthy  an  hidden  Tro- 
 fundity  in  the  very  Bowels  of  it  ;  fince 
 we  read  that  Chrift  was  three  Days 
 (dead)  in  the  heart  of  the  Earth  /  i.  c. 
 in  the  moft  intimate  Recejfes  ofit^  co- 
 ver'^d  clofcj  and  kept  fecret  by  the 
 Earth  J  arid  hollow'' d  within  itj  but 
 yet  built  ^  and  founded  on  lower  Abyjfes 
 of  it. 
 
 This   is  a  very  plain  Account  of 
 their  Thoughts  concerning  the  Tlace 
 
 of 
 
30        An  Enquiry  into  the 
 
 of  Hell,  And  the  great  Argument  by 
 which  they  ftrengthen^d  their  Hypo- 
 thefis  was  drawn  from  QhrtjFs  T)efcent 
 into  Hell  y  an  Article  own'd  by  the 
 whole  Church  of  Chriil:,  and,  as  they 
 conceived,  the  more  plainly  to  be  pro- 
 ved in  the  Scriptures^  by  fuppofing  it 
 to  be  in  the  very  Heart,  and  Bowels 
 
 Ff.  i6. 10.  of  the  Earth.  The  Tfalmift  had  pro- 
 phetically fpokert  of  Chrtft.,  and  the 
 
 Aa5  2.3T.  Apoftle  St.  Teter  diredly  applied  it  to 
 liim,  that  his  Soul  ijvas  not  left  in 
 Hell,  This  was  fufficient  whereon  to 
 ground  the  Article ;  but  then  they 
 thought  it  re-alTerted  and  confirmed 
 by  other  Texts,  importing  his  Defcent 
 into,  and  continuance  in,  the  lower 
 Parts  of  the  Earth.  Thefe  they  took 
 as  Expofitions  or  Explanations  of  the 
 former  ;  from  thence  concluding,  that 
 Hell  and  the  low^er  parts  of  the  Earth 
 were  fynonimus  Termsj  or  fuch  as 
 fignified  the  fame  thing. 
 
 This  Tertullian  plainly  inferreth, 
 not  only  in  the  Words  before  cited 
 
 drawn 
 
Nature  and  Place  of  Uell.      3 1 
 
 drawn  from  the  12th  Chapter  of  St. 
 Matthew,  and  the  40th  Verfe.     For 
 as  Jonas  "sjas  three  "Days,  and  three 
 Nights  in  the  Whale's  Belly,  fo  Jhall 
 the  Son  of  Man  be  three  T>ays,  and 
 three  Nights  in    the    Heart  of  the 
 Earth  :  But  likewife  in  the  next  Chap- 
 ter where,  fpeaking  of  the  fame  thing, 
 he  faith,     ^ihdfi Chriftus  "Deus^qma^^- 
 ^  Homo  mortiius  feciindim  Scriptu-Q^-^,<^6. 
 rasj  ^  fepilttis  fecimdim  eafdem,  hie 
 quoq;  legi  fatisfecit,  Forma  humana 
 Mortis   apid  Inferos  fundus  :    Nee 
 ante  afcendit  in  Sublimiora  Qxlornm^ 
 qiiam  defcendit  in  InferioraTerrarum, 
 nt   illic   Tatriarchas    ^    Trofhetas 
 compotes  fill  faceret :  Habes  ^  Regio-^ 
 nem  Inferum  fnbterraneam.  credere,  ^ 
 illos  cubito  fellere  qui  fatis  fnferbe 
 tion  fntent  Animas  Fidelium  Inferis 
 dignas :  i.  e.  IfChrift  be  God,  and  he, 
 as  Man,  alfo  died  according   to   the 
 Scriptures  ;   and  being-  buried  accor- 
 ding to  the  fame,  here  alfo,   i.  e.  /// 
 Hellfatisfied  the  Law,   and  fujfered 
 the  per fe^  Form  of  Human  'Death  to 
 
 pafs 
 
32.         ^;^  E  N  Q  u  I  R  Y  into  the         ^\ 
 
 ^afs  upon  him  :  Nor  did  he  afcend  in- 
 to the  h'lghefl  Heavens ^  before  he  def- 
 vended  into  the  loweft  T^arts  of  the 
 Earth  J  that  there  he  might  make  the 
 'Patriarchs  and  Trophets  Tartakers  of 
 his  Merits  :  Hence  thou  haft  both  to 
 believe^  that  there  is  a  fubterraneous 
 Region  of  Hell ;  a7id  alfo  to  make  them 
 ft  and  off^  and  at  a  T)iftance^  who  have 
 Tride  enough  to  imagine^  that  the 
 Souls  of  the  Faithful  are  too  good  for 
 that  Tlace. 
 
 I  win  not  (ay  that  by  Infer i  Tertul- 
 lian  meant  nothing  but  the  Tartarus 
 properly  /peaking  :  But,  by  the  Oppo- 
 fition  he  maketh  of  the  Chriftian  Hell 
 to  that  defcribed  by  Tlato^  'tis  evi- 
 dent that  he  took  the  Tartarus^  at 
 leaft,  to  be  a  Part  of  thofe  Infer i^  in- 
 to which  he  fuppofed"  the  Souls  of 
 Chriftians,  as  well  as  thofe  of  the  Pa- 
 triarchs and  Prophets,  to  have  defcend- 
 ed  after  Death.  And  it  is  alfo  plain, 
 that  his  Argument  is  diredly  built  on 
 thofe  Words  of  the  Apollle,  Now  that 
 
 he 
 
JSlature  and  Tlace of  Hell,       33 
 
 he  afiended^  what  is  it^  hut  that  Z^^Eph.  4.9. 
 alfo  defcended  into  the  lower  Tarts  of 
 the  Earth  ? 
 
 But  though  that  Text  feemeth  to 
 come  near  to  the  Words  of  the  Arti- 
 cle, and  to  exprefs  the  fame,  efpecial- 
 ly  as  it  was  at  firft  delivered  by  Riifi- 
 nus^  defcendit  in  inferna^  almoft  in 
 Terms,  as  the  learned  Bifliop  Tear  fin 
 hath  obferv'd  ;  yet  doth  it  by  no 
 means,  of  it  felf,  prove  the  a£tual  Def- 
 cent  of  Chrift  into  He  11^  or  that  the 
 Apoftle  meant' any  fuch  thing  by  it. 
 For,  as  he  argueth  :  "  We  cannot  be 
 "  allured  that  the  Defcent,  which  St. 
 "  Tatd  fpeaketh  of,  was  performed  af- 
 "  ter  his  Death,  or  that  the  lower 
 "  Parts  of  the  Earth  did  fignify  //<?//, 
 "  or  the  Tlace  where  the  Souls  of  Men 
 "  are  tormented  after  the  feparation 
 "  from  their  Bodies.  For  it  is  writ- 
 "  ten.  No  Man  afcendeth  n^  to  Hca-]oh,^^.\z, 
 "  ven  J  but  he  that  defcended  from 
 *'  Heaven  ;  fo  this  may  fignify  jull: 
 "  thus  much  and  no  more  ;  in  that 
 D  "  he 
 
"  he  afcended^  what  is  it^  but  that  he 
 "  defcended  firft  ?  And  for  the  lower 
 "  Parts  of  the  Earth,  they  may  figni- 
 "  fy  no  more  than  the  Place  beneath  : 
 "As  when  our  Saviour  faid,  Te  are 
 •tt  from  beneath:,  lam  from  above  :  Te 
 "  are  of  this  World^  I  am  not  of  this 
 "  IVorld,      Or  as  God  fpake  by  the 
 
 Joel  2. 30. "  Prophet,  /  will  jhew  Wonders  in 
 "  Heaven  above^  and  Signs  in  the 
 "  Earth  beneath.  Nay,  they  may 
 "  well  refer  to  his  Incarnation,  accor- 
 "  ding  to   that  of  T)avid,  My  Sub- 
 
 pfai.  139."  fiance  was  not  hid  from  thee^  when 
 
 ^^'  "  I  was  made  in  fecret^  and  cur  ion  fly 
 "  wrought  in  the  lower  parts  of  the 
 "  Earth  ;  or  to  his  BuriaL  according 
 "  to  that  of  the  Prophet,  Thofe  that 
 '-''  '  "  feek  my  Soul  to  defiroy  it  Jhall  go 
 "  into  the  lower  parts  of  the  Earth  ; 
 "  which  two  Inferences  have  a  great 
 
 y  "  Similitude,  according  to  that  o^Job^ 
 
 ' "  Naked  came  I  out  of  my  Mother's 
 
 "  IVomb^  and  naked  Jhall  I  return  thi- 
 
 "  ther.    Thus  far  the  learned  Bifliop. 
 
 And 
 
Nature  and  Place  of  Hell.       J  J 
 
 And  the  no  lefs  learned  Dr.  Ham-Uam- 
 mond,  doth  direftly  reftrain  the  Heart'^l^ll 
 of  the  Earth  to  the  laft  of  thefe  Inter-  40. 
 pretations,  the  Grave  ;  and  like  wife 
 giveth  us  this  Paraphrafe  on  that  Verfe 
 of  the  Apoftle,  containing,  in  fliort, 
 the  whole  of  the  Billiop's  Expofition 
 of  it ;  "  What  doth  this  his  Afcent  to 
 "  Heaven  fignify,  but  that  he  firft  de(^ 
 "  cended  to  thefe  lower  Parts  of  the 
 "  World,  called  the  Earth  ;  or  to  the 
 "  Virgin's  Womb  to  be  conceived 
 *'  there  in  human  Flefli,  which  is  by 
 "  the  Pfalmill  alfo  ftyled  being  fa- 
 *'  jkioned  beneath  in  the  Earth j  or  elfe 
 "  to  the  Grave  J  called  the  lower  parts 
 "  of  the  Earth  ? 
 
 These  Interpretations  agree  well 
 with  that  of  the  learned  Hemhwtus.  Hemingi- 
 
 ,        T--    . -, ,      us  Com' 
 
 in  his  Commentaries  on  the  Epiltlesment. 
 of  the  New  Te  (lament,  where,  on  that 
 Text,  he  difcourfeth  thus,  Hac  in  pa^ 
 renthefi  legenda  funt :  Ex  citato  enim 
 Tfalmi  Teftimonio^  duo  coUigtt  (nem- 
 D  2  pe 
 
^6  An^^  a.u  I R  Y  into  the 
 
 ps  Apoftolus)  fer  digrejjlonts  fchema^ 
 unitm  de  Chrijli  Hum'iLiatione^  alte- 
 rum  de  ejttfdem  Glorlficattone :  Ex  eo 
 enim  quod  afcender'it^  Jigjilficat  pra- 
 cejjlffe  dcfcenfum  ;    hoc  eji  Htimilmt'tO' 
 nentj  quod  faBmn  efl  per  Affumptio- 
 nem  humana  Katura^  per  Tajfionem 
 &  Mortem  :  i.  e.  The  Apoffle  having 
 cited  the  Teftimony  of  the  Tfalmift^  by 
 way   of  T)igreJJlon ,    colledfeth    two 
 things^  the  Humiliation  ofChrift^  and 
 his  Exaltation ;  the  latter  of  which 
 prefuppofeth  the  former j  for  in  that 
 he  afcended  it  is  plainly  fignified^  that 
 his  T>efcent  went  before  :  JFhich  T>ef 
 cent^  viz.  his  Humiliation^    was  ef 
 fe5fed  by  his  Ajfumption  of  the  human 
 Nature^  and  by  his  T>eath  and  T*ajf^ 
 en.  And  prefently  after  he  faith,  They 
 who  from  this  ^Flace  infer  the  T>cf. 
 cent  ofChrift  into  He  11^  or  the  Tlace 
 of  the  damned  J   do  it  not  upon  good 
 Grounds.     Non  enim  hie  Comparatio- 
 nem  infituit  Apoftolus  unius  Tartis 
 Terra  ad  aliam^  fed  tot  am  Terr  am  cum 
 C(€lo  confcrt.     For^  faith  he,  the  A- 
 
 pofile 
 
Nature  and  Place  0/  H  e  l  l.       3  7 
 
 Jjojlle  doth  not  here  make  a  Compart- 
 fin  between  one  part  of  the  Earthy 
 and  another^  but  he  comparcth  the 
 whole  Earth  with  the  Heaven. 
 
 Indeed  he  oppofeth  the  loweH: 
 Earth  to  the  highelT:  Heaven,  and  that 
 in  an  hyperbolical  Exprelfion  both  of 
 the  one  and  of  the  other  :  For  though 
 Chriji  is  fiid,  in  the  Verfe  following, 
 to  have  afiended  far  above  all  Hea- 
 vens^  it  cannot  be  imagined  that  he 
 went  up  above  that  Heaven  which  is 
 the  Throne  of  God^  and  in  refpeO:  of 
 which  our  Saviour  commandeth  us  to 
 pray  to  our  Father  which  is  in  Heaven. 
 That  being  the  Heaven  into  which  he 
 really  afiended^  and  in  which  he  fit- 
 teth  at  the  right  Hand  of  God ^  and 
 from  whence  he.,  at  the  end  of  the 
 JForld^  Jhall  come  to  judge  the  ^tick 
 and  the  'Dead  ;  fo  though  he  is  faid 
 to  have  defcended  into  the  lowed:  parts 
 of  the  Earth,  yet  is  this  rather  to  be 
 underilood  as  a  rhetorical  Antithefis 
 to  the  other,  denoting  his  extreme  Hu- 
 D  3  milia- 
 
38        An  Enquiry  into  the 
 
 miliation,  as  that  his  higheft  Exalta- 
 tioflj  than  in  a  literal  Con{tru8:ion  of 
 the  Words,  as  if,  by  his  Defcent,  he 
 had  penetrated  the  opake  Body  of  the 
 Earth,  and  went  down  to  the  central 
 Recefles  of  it. 
 
 Vid.Peai-  And  this  will  farther  appear,  if  we 
 inll  '^'obferve  with  the  learned  Bifhop  T ear- 
 fin^  that  it  hath  been  the  Opinion  of 
 moft,  both  ancient  and  modern  Di- 
 vines, that  the  proper  Delcent  of  Qhrtft 
 into  Hell:,  was  by  the  Tranfition  of 
 his  Soul  or  Spirit  into  it ;  that  rational 
 intelle£lual  part  of  his  human  Nature, 
 which  by  the  violence  of  Pain  upon 
 the  Crofs  was  forc'd  from  the  Body, 
 and  not  by  any  proper  Defcent,  either 
 of  the  divine  Nature  or  of  his  whole 
 Perfon,  both  Soul  and  Body  aiTumed 
 into  it,  thereinto.  Not  of  his  divine 
 Nature,  for  that  could  not  be  faid  to 
 defcend  into  where  it  was  before ;  that 
 always  fiUeth  all  Places,  though  it  is 
 not  confined  to  Time,  or  contained 
 in  any  Place.  Not  of  his  whole  Per- 
 fon^ 
 
Nature  and  Place  of  Hell,       39 
 
 fbn,  for  it  is  certain,  that  one  part  of 
 it,  his  Body,  was  buried  and  relied  in 
 the  Grave  moll  part  of  the  thr^e  Days 
 it  was  bereft  of  Life.  It  remaineth? 
 therefore,  that  his  Defcent  into  He// 
 was  by  /jis  Sou/j  wliich,  as  the  'P/a/m- 
 //?  fpeaketh,  was  not  /eft  in  He//.  But 
 now  the  Apollle  immediately  adding, 
 He  tljat  defc ended  is  the  fame  a/fo  that 
 afcended  far  above  a//  Heavens j  that 
 Ije  might  fi//  a//  things ^  mull  be  un- 
 derllood  as  fpeaking  not  of  the  Soul 
 of  Qhrift  defcending  into  He//j  for 
 that  was  not  the  fime  that  afcended  up 
 intoHeaven  that  it  might  fill  all  things, 
 but  of  the  eternal  AoV©«,  the  divine 
 Subilance  or  Eifence  in  xht  fecond  Hy- 
 foftafis  of  it  ;  who,  in  a  wonderful^ 
 ineilable,  inconceivable  Manner,  de- 
 fcended  from  Heaven  into  this  lower 
 World,  to  take  upon  him  our  Nature. 
 Which  having  done,  /.  e.  alfumed  our 
 Nature,  and  fuffer'd  in  it,  the  fame 
 eternal  hiy^  clothed  with  that,  went 
 up  into  Heaven  again,  that  fo  he  might 
 fi//  at/  thingSj  viz,  with  his  divine 
 
 D  4  Pow- 
 
An  Enquiry  into  the 
 
 Power  and  Godhead,  whereby  he  is 
 prefent  every  where,  and  by  Confe- 
 quence  with  us  unto  the  end  of  the 
 World  ;  and  whereby  he  not  only  fills 
 but  fulfils,  or  perfe8:eth  all  things,  (as 
 the  original  Word  importeth)  beftow- 
 ing  his  Gifts  and  Graces  amongft  us, to 
 do  us  good,  and  tofupplyall  our  Wants, 
 if  12.  ^'Giving  fome  Afoftles^  fome  Trofhets^ 
 andfome  Evangellfts^  and  fome  ^aftors 
 andTeacherSj  for  the  perfedimg  of  the 
 Saints^  for  the  JVork  of  the  Mtmftryj 
 for  the  edifying  of  the  Body  of  Chriji, 
 
 I  have  infifted  the  rather  on  the  Ex- 
 plication of  this  Text,  becaufe  I  take 
 it  to  be  the  only  one  in  Scripture  on 
 which  they  who  fuppofe  Hell  to  be  in 
 the  Entrails  of  the  Earth  do  fuftain 
 themfelves.  And  therefore  having 
 fhewn,  that  it  is  fo  far  from  proving 
 what  is  alTerted  by  them,  that  it  hath 
 no  relation  at  all  to  it ;  I  may  now 
 with  greater  Safety  affirm,  that  though 
 th^  holy  Scriptures  have  given  fome 
 general  Intimations  of  the  Situation  of 
 
 Hell, 
 
l^ature  and  Place  of  Hell.      41 
 
 Helh  which  fliall  be  confidered  in  their 
 clue  Places,  yet  have  they  by  no  means 
 pofitively  determined  where  it  is  fixed. 
 ^  So  that  we  have  our  liberty  to  en- 
 quire into  the  Nature  of  the  thing,  and 
 to  examine  the  feveral  parts  of  the 
 Creation  ;  to  fee  which  of  them  agrees 
 beft  with  thofe  general  Hints  and  De- 
 fcriptions  of  it  we  meet  with  in  the 
 Word  of  God,  and  is  moft  confonant 
 to  the  Principles  of  right  Reafon  and 
 Philofophy,   by  which  our  Opinions, 
 in  Matters  not  revealed,  are  to  be  re- 
 gulated. 
 
 *  Hid.  Eccl.  Magdeburg.  Cent.  i.  Lib.  2.  Cap.  4« 
 Locum  aliquem  fore  in  quo  poenis  aternis  afRcian- 
 tur  Damnari  ex  jam  citatis  fententiis  apparet,  &c. 
 Sed  ubi  Infernus  feu  locus  Damnatorum  fit  futurus, 
 ut  Apoftoli  a  Chrifto  non  acccperunt,  ita  nee  Ecclc. 
 fise  tradiderunt. 
 
 Chap. 
 
4^        ^n  En  Q,v  iRY  into  the 
 Chap.  IV. 
 
 TToat  the  Firg  of  Hell  is  not 
 metaphorical^  but  real. 
 
 HAVING  fiiewn  that  the  Scrip- 
 tures are  filent  as  to  the  Tlace 
 where  Hell  is,  and  that  they  have  not 
 determined  it  to  be  in  the  Bowels  of 
 the  Earth :  Let  us  now  enquire  into 
 the  Nature  of  the  Thing,  and  fee  whe- 
 ther that  Hypothefis  be  confonant  to 
 Reafon  and  Philofophy.  In  order  to 
 which  we  muft  once  more  obferve, 
 that  the  chief  Ingredient  of  the  fenfi- 
 tive  part  of  Hell's  Torments,  as  they 
 are  reprefented  in  the  Scriptures,  is 
 Fire,  This  they  have  plainly  made 
 the  Materia  of  that  '^(Ena  Senftis^  or 
 Punifhment  of  Senfe,  that  doth  fo  mi- 
 ferably  torture  the  Damned  ;  as  the 
 Materia  of  the  Teena'lDamni^  or  Pun- 
 ifhment of  Lofs,  is  the  Exclufion  from 
 the  beatific  Vifion,  and  all  other  con- 
 
 fequent 
 
% 
 
 Nature  andTlace  of  Hell,      43 
 
 fequent  Glories  and  Happinefs  of  Hea- 
 ven, And  the  Confcioufnefs  of  the 
 Eternity  of  both  thefc,  with  the  Hor- 
 ror and  Defpairthat  attend  it,  I  take 
 to  be  the  formal  part  oiHell^  or  that 
 which  compleateth  it,  and  maketh  it, 
 what  it  really  is,  intolerable. 
 
 I  know  there  are  fbme  who  have 
 rejedled  this  Divifion,  and  rcfolved  the 
 whole  into  the  two  latter  ^   fuppofing 
 tJie  unquenchable  F'tre^  to  be  only  me- 
 tafhorkally  fpoken,    to  denote  that 
 grievousBurningand  Anxiety  of  Mind, 
 which  doth  torment  the  Souls  of  the 
 "Wicked,  for  the  Sins  they  have  com- 
 mitted in  this  Life,  and  becaufe  they 
 are    excluded    from    God\    Prefence.^     j^ 
 Thus  St.  Aujlin  telleth  us  of  fome  that  Civ.  Dei 
 thought  fo  in  his  Days ;  and  fo  Cal-  '   '  '    ' 
 vin^  and  fome  of  his  Adherents,  have  £^^^^^5^"* 
 taught  of  late  :  But  certainly  I  fhould 
 think  that  to  multiply  Figures  in  the 
 divine   Writings ,    and   to  allegorize 
 away  the  Text  when  there  is  no  necef- 
 fity  for  it,  is  unreafonable.  If  that  late 
 
 Repen-  , 
 
44        -^i?^  E  N  Q  u  I  R  r  into  the 
 
 Repentance  and  Do^or  of  Mind  be  fuf- 
 ficiently  exprefs'd  by  the  Worm  that 
 dieth  not^  to  what  End  is  the  Addi- 
 tion of  Fire  unquenchable^  and  Hell 
 Fire  made,  if  not  to  denote  fomething 
 different  from  the  other  ? 
 
 "Whosoever  narrowly  obferveth 
 the  repeated  Defcriptionof  i/<?//in  St. 
 Mark  9.  will  find,  that  they  will  be 
 put  to  a  very  great  Plunge,  to  make 
 tolerable  Senfe  of  the  whole,  who  thus 
 expound  that  particular  of  it.  For  if 
 we  take  it  out  of  the  Metaphor  in 
 which  they  are  pleafed  to  clothe  it, 
 and  put  It  into  plain  Language,  it  will 
 s:.  ?«^ark  be  found  to  fpeak  thus,  It  is  better 
 '  'to  enter  into  Life ',n aimed ^  than  hav- 
 ing two  Hands^  to  go  into  the  eternal 
 Punifhment  of  the  Wicked  ;  into  Vex- 
 ation cf  Mind  that  ihall  never  ceafe, 
 where  their  Vexation  of  Mind  never 
 ceafeth. ,  Now  how  forced  and  unna- 
 tural is  this,  and  what  a  manifeft  Tau- 
 tology doth  it  infer  ?  Whereas  the  o- 
 ther  Interpretation,  wliich  fuppofeth 
 
 the 
 
Nature  and  Place  of  Hell,      4? 
 
 the  word  Geheima  not  to  denote  the 
 Punifliment" it  felf,  (which  by  a  Meto- 
 nymie  it  is  true  it  may,)  but  the  Tlace 
 of  Punifhment,  ( and  the  Particle 
 07r«  '•johere  hath  a  diredt  relation  to  it 
 as  fuch)  and  eternal  Fire  the  Nature 
 and  Qiiality  of  that  Place,  (as  in  the 
 laft  Inftance  it  is  plain  i^  doth,  where 
 it  is  called  Ihwcl  tS  'mvQ^q^  the  Hell  of 
 Fire)  then  the  Senfe  is  plain,  and  the 
 Text  eafie  and  familiar;  then  we  have 
 but  one  Repetition  in  each  of  the  two 
 former  Inftanccs,  (which  may  well  be 
 fuppofed  to  be  ob  majorem  Terrorem) 
 and  none  in  the  lall:,  which  yet  mull: 
 be  judged  to  fpeak  the  whole  Senfe  and 
 Importance  of  the  other. 
 
 But  befides  the  Indecency  of  the 
 Tautology^  that  which  maketh  it  more 
 unpardonable  is,  that  there  is  no  ne- 
 ceiTity  at  all  for  it  \  the  literal  Con- 
 ftruQion  being  far  more  confonant  to 
 other  Scriptures,  to  Reafon,  and  to 
 the  Authorities  both  of  modern  and 
 ancient  Doctors  ov  the  Church. 
 
 I.  Tis 
 
4^        ^4n  Enquiry  into  the 
 
 I.  -'TIS  more  confonant  to  other 
 Scriptures.  There  are  two  or  three 
 Texts  whereby  the  reality  o^ Hell  Fire 
 (as  I  take  it)  is  peculiarly  allerted,  be- 
 caufe  the  metaphorical  Acceptation 
 cannot,  without  great  violence  to  the 
 Nature  and  Defign  of  their  Contexts, 
 pofTibly  take  place.  Our  bleiTed  Savi- 
 our put  forth  a  Parable  to  the  Multi- 
 
 st.  Mat.  tudes,  concerning  good  Seed  fown  by 
 
 ^3*  the  Owner  of  the  Ground^  and  of  Tares 
 fown  by  the  Enemy^    as  alfo    of  the 
 
 y^  24.  Harveji  and  Reapers,  And  when  his 
 Difciples  pray'd  him  to  declare  unto 
 them  the  Parable,  he  expounded  it  in 
 
 i'.37,&c.there  "Words,  He  that  f owe th  the  good 
 Seed  is  the  Son  of  Man  ;  the  Field  is 
 the  JVorldy  the  good  Seed  are  the  Chil- 
 dren of  the  Kingdom  ^  but  the  Tares 
 are  the  Children  of  the  Wicked  one  : 
 The  Enemy  that  fowed  them  is  the  De- 
 *uil  j  The  Harveft  is  the  end  of  the 
 Worlds  and  the  Reapers  are  the  An- 
 gels.  As  therefore  the  Tares  are  ga- 
 thered and  burnt  in  the  Fire^  fofljall 
 
 it 
 
Nature  and  Place  t?/  H  E  l  l.      47 
 
 it  be  in  the  end  of  the  IVorld  ;  the  Son 
 of  Man  jhall  fend  forth  his  Angels^ 
 and  they  jhall  gather  out  of  his  King- 
 dom  all  things  that  offend^  and  theyn 
 which  do  Iniquity^  and  jhall  caji  them 
 into  a  Furnace  of  Fire ;  there  jhall  be 
 Wailing  and gnajhing  of  Teeth,  Now 
 when  Parables,  by  realbn  of  their  Dark- 
 nefs,  are  expounded,  that  tliey  may 
 be  underftood,  the  Expofition  furely 
 fliould  be  in  plain  and  proper  Speech  ; 
 left  a  dark  and  doubtful  Expofition 
 breed  a  farther  Confufion  in  the  Minds 
 of  the  Hearers  than  the  Parable  it  felf. 
 The  Fire  therefore,  into  which  the 
 Wicked  fliall  be  caft,  muft  be  no  para- 
 bolical Allufion,  becaufe  by  it  the  Ob- 
 fcurity  of  the  Parable  is  unfolded  ;  and 
 we  may  as  well  fuppofe,  that  the  An^ 
 gels  and  the  End  of  the  JVorld^  and  e- 
 very  other  part  of  the  Expofition  is 
 allegorical  as  that. 
 
 And  this,  I  think,  is  very  manifeft 
 from  what  follower h  :  For  when  our 
 Lord  had  repeated  the  fame  Expofition 
 
 on 
 
4-8        ^;;  E  N  Q  u  I  R  Y  into  the 
 
 on  the  occafion  of  the  Net  cafl  into 
 the  Sea^  viz.  fe  Jhall  it  be  in  the  end 
 of  the  World.  The  Angels  Jhall  come 
 forth  J  and  fever  the  Wicked  from  a- 
 mong  the  Jtiftj  and  Jhall  cajl  them  in- 
 to the  Furnace  of  Fire  ;  he  faid  unto 
 his  T>ifciples^  underjiand  ye  all  thefe 
 things  ?  And  they  faid  unto  him^  yea 
 *•  ^^*  Lord,  The  Parable  it  felf,  'tis  plain, 
 they  underflood  not,  becaufe  they  ask- 
 ed him  to  declare  it  to  them  ;  but  all 
 and  every  part  of  the  Expofition  they 
 underftood,./.  e.  They  prefently  con- 
 ceived his  Meaning  by  the  Perfpicuity 
 and  Propriety  of  his  Words,  as  indeed 
 every  good  Chriftian  may  at  the  very 
 firft  hearing  of  them. 
 
 Again,  our  blefTed  Saviour  defcri- 
 bing  the  great  and  terrible  Day  of 
 Judgment,  telleth  us,  he  will  then  pals 
 this  final  Sentence  upon  the  Wicked^ 
 Mat.  2  5.  depart  from  me^ye  cur  fed.,  into  ever- 
 lajiing  FirCj  prepared  for  the  'Devil 
 and  his  Angels,  Now  the  Sentence 
 of  a  Judge  cannot  well  be  fuppofed  to 
 
Nature  and  Tlace  of  Hell.       49 
 
 be  wrapt  up  and  delivered  in  Figures 
 and  Parables,  efpccially  at  that  time 
 when  Allegories  muft  ceale,  arid  all 
 dark  and  obfcure,  both  Things  and 
 Words  too,  muft  be  laid  open  and 
 brought  to  Light.  The  End  or  Ufe 
 of  Parables,  or  allegorical  Similitudes, 
 our  Saviour  fliewed  to  his  Diiciples, 
 vi^.  That  fce'tng  they  might  feCj  and^^'  -^^^^ 
 not  perceive^  and  hearing  they  might 
 hear^  and  not  tinder  ft  and :  And  there*- 
 fore  '-johcn  they  '■juere  alone  he  expound-^''  ^^* 
 ed all  things  to  hisT)'ifi'iples^  becaufe 
 to  them  it  'was given  to  know  the  Myf-v.  n. 
 teries  of  the  Ifingdom  of  God.  The 
 Ufe  then  of  Parables  or  Allegories  (for 
 they  are  both  one)  is  to  hide  the  Mea- 
 ning of  the  Speaker,  and  to  darken  the 
 Underftanding  of  the  Hearer  :  But  the 
 laft  Judgment  of  Chrift  is  to  a  quite 
 contrary  End,  viz.  That  the  whole 
 World  may  not  only  hear  it  with  their 
 Ears,  but  underftand  it  too  with  their 
 Hearts,  and  fee  it  executed  with  their 
 Eyes.  It  is  evident  therefore,  that  thc^ 
 general  and  final  Sentence,  by  whicli 
 
 E  the 
 
$o       An  Enquiry  into  the 
 
 the  Wicked  jQiall  be  adjudged  to  ever- 
 lafting  /^^>^,mufl:  have  in  it  no  Figures 
 or  Allegories  J  but  plain  and  proper 
 Speech  only ;  becaufe  the  Guilty  muil: 
 perceive  thereby  what  is  their  Doom  ; 
 the  Angelsj  who  are  the  Minifters  of 
 that  Judgment,  muft  know  what  they 
 are  immediately  to  execute  ;  and  the 
 Elect,  who  fhall  concur  with  Chrift  in 
 Judgment,  mull:  difcern  what  they  are 
 to  approve  of. 
 
 Besides   thefe  felf- evident  Texts, 
 there  are  others  no  lefs  plain  and  clear, 
 Rev.  20.  as  thole  of  the  Afocalypfe  ;  Whofoever 
 *^'         ijuas  not  fottrid'-jjrztten  in  the  Book  of 
 Life  was  caft  into  the  Lake  of  Fire, 
 c.  21.  8.  And  again,  But  the  fearful  and  tm- 
 believing^  and  the  abominable  ^and  Mur- 
 thererSy  and  Whoremongers^  and  Sor- 
 cerers^ and  Idolaters  J  and  all  Lyars^ 
 jhall  have  their  part  in  the  Lake  that 
 burneth   with   Fire  and    Brimftone, 
 Thefe  and  other  places  of  Scripture  are 
 cxprefs  and  emphatical.    Nor, 
 
 2.  Doth 
 
iSlature  and  Ttace  of  Hell.      5 1 
 
 ■    2.    Doth  Rcafon,  as  is  pretended  J 
 in  the  leaft  contradi6l  the  literal  Con- 
 llruclion  of  them.     For,  to  fee  down 
 the  whole  Hypothecs,  as  briefly  as 
 maybe;  Can  it  be  thought  irrational 
 to  aiTert  the  Immortality  of  the  Soul, 
 or  the  Exiftence  and  Operation  of  ic 
 after  its  feparation  from  the  Body  ? 
 That  though  it  be  of  a  fpiritual  Na- 
 ture, yet  is  it  then  really  in  a  Place,  if 
 not  circumfcribed  by  it,  as  Bodies  are^ 
 yet  at  leaft  determined  thereunto,  and 
 thereby  rendered  diftant  from   other 
 Places  ;  io  that  we  may  rightly  fay,  it 
 is  actually  prefent  there,  and  not  elfe- 
 where.     And  as  it  is  in  ibme  Tlace^  fo 
 muft  it  be  fuppofed  to  operate,  to  un- 
 derftand,  and  to  will,  and  to  be  fub- 
 jsd  to  the  AffcQions  of  Joy  and  Sor- 
 row, and  by  Confequence  to  be  in  a 
 State  of  Happinefs  or  Alifery.     If  it 
 hath  demeaned  it  felf  righteoufly  and 
 well  in  this  Life,  it  is  by  the  Mercy  of 
 God  difpofed  of  to  a  Place  of  Peace 
 and  Pvcft  :  But  if  unrighteoufly  and  ill^ 
 E  2  it 
 
52-  An  E  N  CLU 1 R  Y  into  the 
 
 it  is,  by  his  Juftice,  condemned  to  a 
 ^/ace  of  Pain  and  Sorrow.  And  there- 
 fore, as  there  are  two  different  Kinds 
 of  Men  here ,  fo  are  there  two  different  ii 
 "Places  for  the  Societies  of  Souls  after 
 Death,  one  for  the  Juft,  the  other 
 for  the  Uniuft.     And  as  the  Tlace  in 
 which  the  Souls  of  the  Juft  are  happy  i 
 is  Heaven  ;  fo  the  Place  where  the  Souls 
 of  the  Wicked  are  tormented  is  HeiL 
 In  a  word,  as  the  Soul  is  thus  happy  - 
 or  miferable  after  this  Life ;  fo  the  Bo- 
 dy, at  the  laft  Day,  will  be  raifed  and 
 reunited  to  it,  and  partake  of  its  Blifs 
 or  Torments;  fo  that  every  individual i 
 Peribn  fhall  either  in  his  Flefli  fee  Goi  i 
 fliining  in  his  glorious  Majefty  on  his  i 
 Throne  in  Heaven _,  or  have  his  Por- 
 tion (both  Soul  and  Body)  with  the 
 T>evtl  in  Hellj  the  Lake  that  burU'  i 
 eth  "ivtth  Fire   and  Brimfione  for  e*i 
 verm  ore.  flj 
 
 Now  what  is  there  in  all  this  irra- 
 tional or  falfe,  though  taken  in  the 
 plained:,  and  moll  literal  Conftrudion 
 
Nature  and  Tlace  of  Hell.       55 
 
 oHt  ?  I  am  fure,  thus  it  hath  been  iin- 
 dci-ftood,  by  great  and  orthodox  Wri- 
 ters, if  not,  generally,  by  the  whole 
 Church  of  God. 
 
 Amongst  modern  Divines,  thofe 
 of  our  own  Church  whom  I  fliall  pro- 
 ducCj  fliall  be  Dr.  Barro'jVj  Dr.  Ham- 
 mond^  and  Bidiop  Biljon  ;  all  great 
 Lights  and  Ornaments  of  it,  and  they 
 exprefly  declare  the  Dodrine  I  con- 
 tend for. 
 
 Dr.  Barro'-juwrionthQ  Creed,  wdiere^'^'^^""" 
 :]ierefore  he  profeiiedly  treateth  on 
 n\  hat  we  are  to  believe,  in  the  Article 
 ^{  Life  everlafting^  giveth  us  his  Scnie 
 of  the  Point  in  this  Manner.  ///  the 
 State  ofeverlafthig  T^cath^  onr  Bodies 
 ihalL  be  affiled  continually^  by  afv.L 
 vhurcous  Flame ^  not  only  fcorcbing  the 
 Skin  J  but  piercing  the  inmofi  Sineiz's  ; 
 znd  our  Souls  jh all  incejfantly  begna'-ji'- 
 -^d  upon  by  a  IVorm  (the  JVorm  of  bit- 
 er Rcmorfe^  for  our  "jur etched  'Ber- 
 lerfenefs  and  Folly ^  the  JVorm  of  hor- 
 E  3  rid 
 
54      -^n  E  N  qlu  i  r  y  into  the 
 
 rid  ^hfpairj  ever  to  get  out  of  that 
 fad  Eftate')  under  which  inexprej]lhle 
 Vexations^  always  enduring  Twangs  of 
 ^Ueathj  always  in  Senfe^  and  in  T^e- 
 '^ fire  dyings  we  Jhall  never  be  able  to 
 dye.  Now  if  the  Bodies  ofthe  Damned 
 fliall  be  afflided  continually  by  a  ful- 
 phureous  Flame,  (and  what  Flame,  I 
 befeech  you,  is  that,  if  not  a  corporeal 
 one  ?  )  as  well  as  their  Souls  be  gnaw'^d 
 upon  by  the  IVorm  of  bitter  Remorfe^ 
 and  horrid  T>efpair  ;    if  the  Damned 
 fhall  be  always  dyings  as  well  in  Senfe 
 as  T^efire^  it  is  evident  that  the  Flame 
 muft  be  diitincl  from  the  Worm  ;  the 
 .  Flame  by  which  the  Body  Ihall  be  torr 
 tured,   and   be   continually  dying  m 
 Senfe,  from  the  Worm  by  which  the 
 Soul  is  gnaw'd  upon,  and  continually 
 dying  in  Defire  :  Unlets  we  will  con- 
 found Senfe  and  Defire,  and  make  the 
 Soul  and  the  Body  one  and  the  fame 
 thing. 
 
 UawmoncJ    Dt.  Hanmiond  on  the  forementioned 
 ^"^'••^j;^'^'' Sentence  oiC\v:i%1)ep  art  from  me^ye 
 
 cur- 
 
Nature  and  Tlace  c/  H  e  l  l  .       ')'} 
 
 cnrfed^  into  everlajiing  Fire^  -prepared 
 for  the  'Devil  and  his  Angels^  thus 
 paraphrafctli.  Ton  are  an  acctirfcd 
 Number  of  Men ,  adjudged  to  the 
 eternal  Hell^  'uohich  ''d^as  not  original- 
 ly created  or  defigned  for  jon^  or  any 
 cf  Mankind^  but  for  the  Prince  of  the 
 Devils^  and  thofe  Angels  that  finnedy 
 and  fell  with  him  ;  but  now  by  your 
 wilful  Defaults  is  become  your  Por- 
 tion alfo.  Now,  which  is  more  proper 
 to  fay,  that  the  Regret  and  Anguifli  of 
 Mind,  to  which  the  Wicked  will  be 
 condemned,  was  made  or  prepared  for 
 the  Devil  and  his  Angels  ;  (which,  I 
 think,  cannot  be  affirmed  at  all)  or 
 that  the  Eternal  Fire  of  Hell^  which 
 was  made,  or  prepared  for  the  Devil 
 and  his  Angels,  is  by  the  wilful  Defaults 
 of  wicked  Men  adjudged  to  be  their 
 Portion  alfo  ?  The  latter,  I  am  fure,  is 
 much  more  confonant  to  what  he  clfe- 
 where  delivereth,  viz.  That  whofoe- 
 ver  died  not  conftant  in  the  Faith.,  he 
 was  caft  out  into  eternal  Fire  ;  for  fo 
 he  expoundeth  the  Lake  of  Fire  mzn- 
 tioned,7^^x'.  20.  25.  E4       The 
 
$6      j4n  E  N  Q  u  I  R  z  into  the 
 
 The  zealous  Bifliop  Bilfon  was,  in 
 his  time,  very  copious  upon  this  Sub- 
 je6l.     And,  indeed,  as  Dr.  Heyim^  in 
 liis  Introduftion  to  the  Hiftory  of  the 
 Life  and  Death  of  Archbifhop  Laud^ 
 obferved,  he  amaiTed  together,  in  his 
 Survey  ofChriJi^s  Sufferings ^   what- 
 foever  the  Fathers,  Greek  and  Latin^ 
 or  any  of  the  ancient  Writers,  have  af- 
 firmed of  the  local  Defcent  of  Qhrijl 
 into  Hell^  with  all   the   Points  and 
 Branches  which  depend  upon  it.    One 
 of  which  is  the  Truth  and  Reality  of. 
 Hell-Fire^     Concerning  which,  to  his 
 m\fcn\    Opponent  loofely,  interrogating  whe^ 
 CbrHVs°  ^^^^  there  be  not    true  Brimftone  as 
 Suffer     -vvell  as  true  Fire  in  Hell,  he  returneth 
 *^g5,po    .^^  ^j^.^  Manner.      "  Touching  Brim- 
 
 "  Hone,  you  may  jeft  at  St.  "^ohn  if 
 
 "  you  lift,  who  faith  of  the  Wicked, 
 Apoc.  14. «  They  jhall  be  tormented  in  Fire  and 
 
 "  Brimftone  ;  and  likewife  of  the  De- 
 Cap.  20,  "  vil,  that  he  was  caft  into  a  Lake  of 
 JO.         «  pjyg  ^^^  Brimftone  : .  Or,   if  you 
 
 *^  pleafe,  you  may  oppofe   God  him- 
 
I 
 
 r 
 
 Nature  and  Tlace  of  Hell.      jr 7 
 
 "  felf,  and  ask  whether  material  Brim- 
 *'  ftone  were  mixed  witli  the  Fire 
 ''  which  he  rained  on  Sodom  and  Go- 
 "  morrah,  and  why  he  poured  them 
 "  both  on  the  Heads  of  thofe  Wicked 
 ''  ones,  as  if  Fire  alone  were  not  fuf-» 
 *^  ficient  to  deftroy  them  who  are  fet 
 "  forth  for  an  Enfample  (by)y//^r/;/g-Ep.  Jud. 
 "  the  Vengeance  of  eternal  Fire  ?  But 
 "  howfoever  you  prefume  to  alter  or 
 "  new  frame  the  Judgments  of  G<?^af- 
 *'  ter  your  Fancies,  when  I  read  that 
 "  God  rained  Fire  and  Brimftonc  nf-^^'  ^^' 
 "  on  Sodom ^  and  the  Cities  adjoining, 
 "  and  'will  rain  Fire  and  BrimJioneVL  n.  6. 
 "  upon  the  Wicked^  I  dare  not  allego- 
 "  rize  either  of  them  ;  becaufe  I  reve- 
 "  rence  the  Word  of  God^  whicli  is 
 "  his  Will,  and  by  no  means  diftrufl 
 "  his  Power.  For  if  God  will  have 
 ^'  Brimjtone  mixed  with  Hell-Fire  to 
 "  make  it  burn  not  only  the  darker 
 ^'  and  fharper,  but  alfo  the  h^athibmer, 
 *'  and  fo  to  grieve  the  Sight,  Smell, 
 ^'  and  Tafte  of  the  Wicked,  which  have 
 2'  here  furfeitcd  with  fo  many  vain 
 
 "  Plea- 
 
58 
 
 ^4n  Enquiry  into  the 
 
 ^^  Pleafures,   what  have  you,  or  any 
 
 "  Man  living,  to  fliy  againfl  it  ?  Yea, 
 
 "  rather,  why  teach  you  not  Men  to 
 
 "  tremble  at  the  Terror  of  God's  Judg- 
 
 *'  menns,  who  can  and  will  lb  fully  pu- 
 
 *'  nidi  all  the  Powers  and  Parts  of  Bo- 
 
 "  dy  and  Soul,  with  one  and  the  fame 
 
 "  Fire  in  Hell  ? 
 
 And  for  Confirmation  of  the  Do- 
 Qrrine  of  true,  fubttantial,  external  Fire 
 in  He II J  he  fetteth  down  the  Opinions 
 of  feveral  later  Writers,  not  inferior  in 
 true  Religion  and  Learning  to  any  of 
 his  time,  viz,  fa  J  Teter  Martyr  ^ 
 (b)  Miinfter^  (c)  Bullingerj  (d)  Gual- 
 ter^  (e)  Mtifcnlus  and  Zancbius.  It 
 will  be  too  tedious  to  give  you  the 
 Words  of  all  thefe,  I  fliall  only  refer 
 you  to  them  in  the  Margin,  and  fpecify 
 in  the  laft  their  Senfe  of  the  Point  being 
 
 (a)  Pet.  Mart,  in  ^  Cap.  2.  L.  Reg. 
 
 (b)  Munfter  Annctat.  in  30.  Ela. 
 (f)  Bulling.  Honiil.  90  in  Ela.  30. 
 la)  Gunlttr  Honiil.  163.  in  Efa.  30. 
 (f>)  Mufcul.  in  IA2.U  c.  25. 
 
 much 
 
Nature  and  TUce  of  Hell.      59 
 
 much  to  the  fame  Purpofc  with  his. 
 And  he  very  foberly  and  learnedly  exa- 
 mining this  Qiiertion,  refolveth  it  in 
 this  fort,     ffj  "  It  is  certain  the  De-C  O^  Zan- 
 "  vils  and  all  the  Wicked  fliall  be  in^pc'Jibus 
 "  everlafting  Fire,  and  therein  tormen-  ^'^\jP'^'; 
 "  ted.  Chriji  plainly  proteffeth  he  willc.  19. 
 "  fay  to  the  Wicked,  T>efart  into  e- 
 "  verlajiing    Fire^  prepared  for  the 
 "  T)evil  and  his  Angels.     What  man- 
 "  ner  of  Fire  it  fhall  be,  I  difpute  not, 
 "  becaufe  the  Scripture  doth  not  ex- 
 "  prefs  it.     But  this  is  without  Qiief- 
 *'  tion,  that  not  only  the  Souls  of  the 
 <'  Wicked,  but  alfo  their  Bodies  fliall 
 "  fuifer  Torment  from  this  Fire  :  And 
 "  therefore  the  Fire  muft  be  fuch  as 
 "  may  work  upon  their  Bodies,  and 
 "  infli£l  on  them  a  far  greater  Pain 
 "  than  our  Fire  doth  im prefs  on  us. 
 "  What  Quality  foever  it  fhall  be  of;. 
 '^  it  feemeth  it  fliall  be  altogether  a 
 <'  corporeal  Creature,  which  m.ay  ope- 
 *'  rate  upon  Bodies,  and  torment  them. 
 *'  Which  being  fo,  it  is  manifelf,  the 
 ^'  Devil  fliall  fuffer  Pain  and  Torment 
 '  ""  "  from 
 
6o        y^;^  E  N  Q  u  I  R  Y  into  the 
 
 "  from  a  corporeal  Thing,  I   mean 
 
 "  from  this    Fire^     and    that    ever- 
 
 "  laftingly  :  Therefore   it  is  called  e- 
 
 "  ternal  and  unquenchable  Fire."  And 
 
 asking  the  Qiieftion,  how  it  is  pofTible 
 
 that  fpiritual  Subftances  fhould  fuffer 
 
 Idem  in   ^^'^^  corporcal,    he  anfwereth,  "  We 
 
 I.  Cap.  2,''  have  an  Example  in  our  felves,  in 
 
 Theff.     "  whom  the  Soul  fuffereth  many  things 
 
 par?.     «  from  the  Body  by  her  Conjunction 
 
 "  with  it.     Again,  what  can  refift  the 
 
 "  Power  and  Will  of  God  ?  Let  this 
 
 "  Doubt   therefore    depart  from  the 
 
 ^'  Minds  of  the  Faithful. 
 
 To  thefe  that  he  hath  brouglit  I 
 fhall  only  add  the  Opinion  of  thofe 
 learned  Divines  who  compiled  the 
 Magdebiirgian  Hiftory  ;  and  they  not 
 only  exprefly  declared,  as  was  before 
 faid,  for  the  Locality  of  Hell^  but  a- 
 mongft  the  Punifliments  which  the 
 "Wicked  lliall  fuffer  in  that  place  of 
 Torments,  they  reckon  eternal  Fire 
 ^'f'J"^'for  one  ;  which,  fay  they.  It  is  to  be 
 Cent.  I .  believed  ijuill  be  not  only  J^iritualj  but 
 
 C.  5.''  ^'^^t 
 
Nature  and  Tlace  of  Hell.      6l 
 
 ccrforealj  fince  Chrift  is  plcafcd  fo  of- 
 ten to  fpeak  m  that  Manner, 
 
 Nor  have  the  ancient  Fathers  of 
 the  Church  been  lefs  forward  to  up- 
 hold and  maintain  the  fame  Doctrine. 
 The  learned  Bifliop,  but  now  cited, 
 produceth  many  of  them  in  Confirma- 
 tion of  it.    I  think  it  may  not  be  amifs 
 to  lay  down  the  Sentiments  of  fome 
 of  them,  with  others  of  my  own  Ob- 
 fervationj  that  the  Chriftian  Reader, 
 being  throughly  fatisfied  of  the  Truth 
 of  it,  may  the  better  difpofe  himfelf  to 
 receive  what  I  have  to  offer  in  Confe- 
 quence  of  it. 
 
 Jufl'in  Martyr,  in  Iiis  firfl  Apology j,^^;,"., 
 for  the  Chriftians,  faith,  the  Devils  lliallprimi 
 futfer  Punifliment  and  Vengeance^  iv   ^°  * 
 sLioovlco  -mvoji  lytcKeioiivm  (by)  being  en- 
 clofed  or  iliut  up  in  everlafting  Fire. 
 And  Tolycarj^  the  Martyr  anfwered  the 
 Pro-conful,  threatning  to  confume  him  Eun^b. 
 
 .  ,    T^.  >,      ,       ^  ,v        ,  ,       «        Eccl.Hift. 
 
 Wltn  rire,   -sruj?  ccTretAeii   to    -sr^s    «£^>'Lib.  4. . 
 
6i        ^/^  E  N  Q  u  I R  Y  wto  the 
 
 Thou  threatneft  me:,  Taith  he,  ijutth 
 Fire  that  biirneth  for  an  hour^  and^ 
 after  a  little  thnCj  is  quenched  y  but 
 thou  knoweft  not  the  Judgment  to 
 come  J  and  the  Fire  which  is  kept  in 
 ft  ore  for  the  eternal  Ttmijhment  of  the 
 Wicked. 
 
 St.  Cyprian^  or  whoever  elfe  was  the 
 Oratio  ^e^^j-i^Q^,  Q^  ^|-,g  Oration  de  Afcenfione 
 
 ChriiH.  Chrtftij  faith,  Vivent  Licendidj  &  in- 
 confumptibiles  Flamma  nudum  Corpus 
 allambent :  That  thofe  Fires  Jhall  live^ 
 and  the  unconfuming  Flames  jhall  lick 
 the  naked  Body.  And  again,  Inter  far- 
 tagines  flammeas  miferabilia  Corpora 
 cremabuntur  :  The  miferable  Bodies  of 
 the  ^ajnned  ftoall  fry  and  burn  in 
 thofe  Flames. 
 
 Tertui]        TertuUiaUj  never  efleemed  hetero» 
 
 Apoiog.   dox  by  the  Church  for  this,  in  one  part 
 
 of  his  Apologetickj  defineth  theZkr^^- 
 
 rns  or  Hell.^  wherein  the  Souls  of  the 
 
 Wick- 
 
Nature  and  Tlace  of  Hell,      6^ 
 
 Wicked  are  tortured,  to  be  mfernartim 
 'T(cnarnm  Career^  the  ^rlfon  of  infer- 
 nal l?un'tj}?ments.  And  in  another,  he 
 faith,  that  the  Gehenna  is.  Ignis  ar- 
 can'i  fubterranens  ad  Toenam  Thefau- 
 rus  s  a  fiibterraneous  Trcafttry  of  fe- 
 cret  Fire  for  the  Tun'ijhment  of  the 
 Wicked,  And  he  addeh,  "  As  Philofo- 
 "  phers  know  the  difference  between 
 "  the  fecret  and  common  Fire ;  fo  that 
 *'  Fire  is  of  one  kind  which  wc  make 
 *'  ufe  of,  and  that  of  another  which 
 "  ferveth  the  Judgment  of  Godj,  whe- 
 "  ther  it  pierce  or  Ilrike  through  the 
 "  Clouds  of  Heaven  m  Thunder,  or 
 "  break  out  of  the  Earth  through  the 
 ^'  tops  of  Mountains."  And  wherein  . 
 the  difference  lieth,  he  fheweth  im- 
 mediately ;  "  For  this,  faith  he,  doth 
 *'  not  confume  what  it  burneth,  but 
 "  repaireth  what  it  preyeth  upon  ;  fo 
 *'  that  the  Mountains  remain  which 
 *'  always  burn,  and  he  that  is  ftruck 
 "  with  Fire  from  Heaven  is  not  to  be 
 *'  reduced  to  Allies  by  other  Fire  : 
 .'  And  this  may  be  a  Teiiimony  of  the 
 
 "  eternal 
 
(54        An  E  N  Q  tf  I  R  Y  into  the 
 
 "  eternal  Fire,  this  an  Example  of  thit 
 "  Fire  which  continually  nouriflieth 
 "  and  preferveththofe  that  are  punifh* 
 "  ed  in  it.  The  Mountains  burn  and 
 *'  endure,  and  why  not  alfo  the  Guilty 
 "  and  Enemies  of  God  "  ?  He  never 
 dreamt  of  a  mere  metaphorical  Fire, 
 which  needed  no  fuch  lUuftration  or 
 SimiUtude  to  fhew  the  pofTibiiity  of  it. 
 
 And  as  the  Dodrine  of  a  kcal  Hell^ 
 and  true  Fire  in  it,  was  never  reckoned 
 amongft  the  erroneous  and  heterodox 
 Opinions  of  Tertulltan  y  fo  the  con-^ 
 trary  Conceit  hath  been  efteemed  as 
 fuch  by  Catholick  Writers  in  Origen, 
 
 Hieron.       St.  Jerom  dire8:in2;^i^i^//jwhat  he 
 
 sd  Avi-  .    ^        , 
 
 turn, quid  fliould  bcwarc  of  in  Ortge^i's  Books, 
 
 dumT^"^'^^^^^'  Scias  deteftenda  tibi  ejfe  quam- 
 
 Libris     ])liir'tmaj  fy  juxta  fermonem  'Domini j 
 
 yiy.   ^'  inter  Scorpones^  ^  Qolubres  inceden* 
 
 dum.  This  know  J  that  there  are  very 
 
 many  things  which  thou  art  to  deteft  / 
 
 and  J  as  God/peaketh^  thou  mufl  walk 
 
 amongji  Scorpions  and  Serpents,  And 
 
 repeat* 
 
Nature  and  Tlace of  Hell.       6$ 
 
 repeating  divers  Errors,  he  mentionetli 
 this  for  one  of  thofe  things  he  was  to 
 beware  of  and  detefb,  Igr/es  qttoque  Ge- 
 henna  ^  Tormenta,    qu£  Scripttira 
 fanHa  'Teccatoribus  eommlnatur ^  nou 
 fonit  in  fupplic'iis  fed  in  Conjcientid 
 ^eccatorum^   quando  'Dei  Virtute  ^ 
 ^otentidj    omnis    Memoria   Delicio- 
 rum  ante  oculos    noflros  ponituVj,  ac 
 praterttas  Voluptates ,  Mens  intnensj 
 Confcientia  ftinitur  Ardorej,  ^  Voeni- 
 tudinis  jliynnlis  confoditur.,  i.  e.  "  The 
 "  Fire  of  Hell  alfo,  and  the  Torments 
 "  which  the  holy  Scripture  threatneth 
 "  unto  Sinners,  he  fviz.  OrigenJ  pla- 
 "  ces  not  amongft  external   Punifli- 
 "  ments,  but  within  the  Confcience  of 
 "  Sinners  ;    when,  by  the  Virtue  and 
 "  Power  of  God^  the  Remembrance  of 
 "  all  our  Sins  are  fet  before  our  Eyes, 
 "  and  the  Mind  beholding  her  Plea- 
 *'  fures  paft  is  punifli'd  with  the  Fire 
 "  of  Confcience  J  and  pierced  with  the 
 ''  ftings  of Griefand  Repentance".  This 
 Error  St.  Jerom  more  lully  exprefleth, 
 and  more  feverely  reprimandeth  in  his 
 F  Com- 
 
66       An  Enquiry  Into  the 
 
 Commentaries  on  the  Epiftle  to  the  E- 
 fhejians ;  whofe  Words,  tho^  they  be  ,m 
 many,   I  fliall  fet  down,  as  they  are  in  fl 
 the  Latin^  becaufe  they  give  Light  to  1 
 the  former  Teftimony. 
 
 Hieron.  §luia  fuiit  pkriquc j  qiti  dlcunt  non 
 Epi^.ld.' frt^^y^ p^o  'Teccatis  ejfe  fupplkiaj  nee 
 Ephef.  extrinfeciis  adblbenda  Torment  a  ;  fed 
 ipfiim  ^eccatum  ^  Qonfc\entiam  'De- 
 licit  ejfe  fro  Twnd_y  diim  Vermis  in  Cor- 
 de  non  moritur^  &  in  Ani7no  Ignis  ac- 
 cendititr\  in  'Jimilitudinem  Febris^  qua 
 Mon  torquet  extrinfecus  a  grot  ant  em  _, 
 fed  Corpus  if  fa  corrifienSj  funit  fine 
 Cruciatuum  forinfeeus  Adhibitione. 
 Has  itaqiie  Terfnafiones  &  T)eeifulas 
 fraudulent  as  J  Verba  inania  appellavit 
 iB  vacua  J  qu£  videntur  bldhdiri  fec- 
 cantibuSj  fed  ?nagis  eosferent  ad  ater. 
 na  fupfliciaj  /.  e,  "Becaufe  there  are 
 *'  many  that  fay,  there  fliall  be  no  ex- 
 "  ternal  PuniRiments  for  Sin,  nor  Tor- 
 "  ments  outwardly  inflicted,  but  that 
 "  Sin  it  felf,  and  the  Confcience  there- 
 "  of  is  inftead  of  a  Punifliment,  whilft 
 
 "  the 
 
Nature  arid  Tlace  of  IT  ell.      67 
 
 "  the  JFor?n  in  tlie  Heart  dieth  not^ 
 "  and  a  Fire  is  kindled  in  the  Soul  \ 
 "  after  the  manner  or  likenefs  of  a  Fe 
 *•  ver,  wliich  doth  not  outwardly  toi- 
 *'  ment  the  Sick,  but  feizing  the  Body 
 "  vexeth  it  without  any  foreign  iiidi^l- 
 "  ing  of  Pain:  Thele  Pe^fuafions  and 
 "  deceitful  Devices  the  Apoftle  cal'  di 
 *^  vain  or  empty  Words,  becaufe  they 
 "  fcem  to  flatter,  out  do  indeed  deceive 
 "  Sinners,  and  pufli  them  on  towards 
 "  eternal  Torments.  He  11- Fire ^hy  this 
 Refolution  of  St.  Jerom^  is  a  Punilh- 
 ment  ^///'xvzr^/)'^infli6led  on  the  Dam- 
 ned, and  not  an  inward  Fire  or  Pair 
 kindled  in  the  Mind,  and  polfefling  the 
 Soul  or  Body  as  a  Fever  doth,  which 
 is  an  inward  Grievance,  but  no  exter- 
 nal Violence  :  And  the  contrary  Opi- 
 nion, that  a  fpiritual  Fire  in  the  Mind 
 is  the  only  Hell  Fire,  is  here  condem- 
 ned in  OrigeUj  and  others,  as  a  deceit- 
 ful and  deteftable  Error,  haftening  Men 
 to  eternal  Punifliment. 
 
 The  lame  Doctrine  o^ true  Fire  in 
 Hell  lUll  continued  in  the  Church  of 
 F  2  Cbriji 
 
68  An  E  N  Q.U  i  r  y  into  the 
 
 ^'°VitI    ^^^^'^fl '     ^rofper  faid,  To  be  cajl  into 
 contem-   everlafl'tug  Fire  with  the  T)ev'il  and 
 piam-a,    IjI^  Angels;  to  fee  no  Light  in  that  Fire^ 
 Cap.  u.  but  to  feel  that  it  burneth  ;  to  fifir 
 the  terrible    Cracks  of  that  flaming 
 Fire  ;  to  have  their  Eyes  blinded  with 
 the  bitter  Smoke  ofthatfumingGulphj 
 and  to  be  drowned  in  the  deep  Lake  of 
 Hell  y   to  think  on  thefe  things^  and 
 many  fuch  like^  is  a  fure  way  to  re- 
 nounce  all  Vice^  and  refrain  from  all 
 
 MofaUum  ^^^^^^^^^'^^^-^  ^/^/'^  Flejh.  So  Gregory  : 
 
 Lib,  9.    Tho/e  whom  the  Flame  of  Hell  devour - 
 
 ^  '  eth\  it  bllndeth  from  feeing   the  true' 
 
 Light ^  that  the  Tain  of  Burning^  may 
 
 outwardly  torment  them^  and  "Tuni/h- 
 
 ment  of  Blindnefs    inwardly  benight 
 
 them;  that  as  they  finned  again  ft  their 
 
 Maker  with  Mind  and  Body^  fo  they 
 
 may  be  f  unified  both  in  Soul  and  Body, 
 
 St.  Ber-    Thus  St.  Bernard :  Fear  /hall  amaze 
 
 nard  de    iJ^qq  when  thou  jh alt  fall  into  the  Lake 
 
 Domo.     of  burning  ftlnking  Brimftone  s  Fire 
 
 Cap.  38.  jjy^ii  outwardly  burn  thy  Flefio^  and  a 
 
 Worm  Jhall  inwardly  gnaw  thy  Con- 
 
 fcience,. 
 
Nature  and  Tlace  of  Hel l.       6(p 
 
 7-ieHce.     So  Jfidore  :  There  is  a  double  J.^i'^ore  d« 
 
 Tnmfhmejit  of  the  Dmnuea  in  tieU :  Bono. 
 
 '  ib.  1 
 
 ap.  31. 
 
 Their  Minds  bur 71  "juith  Sorro^'ju^  ^^^d]^'  ^' 
 
 their  Bodies  with  Fire  and  Flame ^  hy 
 ajufl  Retaliation  y  that^  as  they  deba- 
 ted ''juith  their  Minds  'uuhat  they  might 
 do  with  their  Bodies^  fo  they  Jhould 
 be  fiinifhed  both  in  Soul  and  Body,  So 
 venerable  Be  do  :  By  the  Worm  Chrijl^^^^yy^-^- 
 
 t      1  r  T~t  /^f>-      3.  in  Cap. 
 
 noteth  the  over  late  Repentance  of  din^g,  Samfti 
 which  jh all  never  ceafe  to  bite  the  Con. ^^"^^1. 
 fcience  of  the  "Damned  in  their  Tor- 
 ments ;  as  by  Fire  the  burning  of  He  11^ 
 that  the  Fire  might  be  a  Torment  out- 
 wardly raging^  and  the  Worm  a  Grief 
 inwardly  accujing.    And, 
 
 St.  Auftin^    (to  name  no  more  inAugud. 
 Confirmation  ot"  this  Point)   writcthj^^^j   ^ib. 
 thus,   Jam  enim  fuperiiis  difpiitavij^^-  C.  9* 
 pojfe  Animalia   etiam  in   Ignibus  Vi- 
 ^ere,  ^c.    "  I  have  before  diiputed>. 
 "  that  Animals  may  live  even  in  Fire, 
 "  in   Burning  without   being;  confu- 
 
 't» 
 
 ii. 
 
 med,  in  Pain  without  Dillblution, 
 ^'  by  the  miraculous  Appointment  of 
 F  3  "  our 
 
70      ^n  E  N  Q^u  I  R  Y  into  the 
 
 *'  our  Almighty  Creator.  And  he  who 
 "  denieth  that  this  is  poiFible  with 
 "  him,  knoweth  not  who  it  is  that 
 "  doth  every  thing  that  is  wonderful 
 ^'  in  all  Natures. 
 
 *  Expio-  'W"hy  then  muft  thefe  Truths  be  ex- 
 dendae  ploded  as  grofs  ^  Imiginations,  fince 
 fje  hujuf"  they  are  delivered  in  the  Scriptures,  and 
 modi  I-    received  by  the  Church  o^God?  Let 
 
 maginati-  ■'     .-  .-, 
 
 ones,  cum  us  not  be  wiicr  than  Wifdom  it  felf, 
 Proph^e-  but  beware  how  v/e  cenfure  fuch  great 
 tarn  loquiand  sood  Men  as  inept,  ridiculous  and 
 
 intelliaa-    r      ^'r^•      ^       ^  r  •    •         i  • 
 
 mus.  cai-iophitrical :  Let  us  not  ipu'itualize  a- 
 vininEfa^^^y  the  fubftantial  Flames  o^  HelL 
 
 30.  V.  ult.       J  .  .  ■* 
 
 and  renne  them  into  nothing.  What, 
 though  we  cannot  difcern  the  Man- 
 ner how  material  Fire  may  be  of  eter- 
 nal Duration,  will  we  thence  directly 
 conclude  it  is  impoflible  to  be  fo  ?  'Tis 
 true,  no  material  or  phyfical  Thing  is 
 naturally  capable  of  immaterial  or  hy- 
 per-phyfical  Properties  ;  but  what 
 then?  Will  we  confine  the  infinite 
 Power  of  God  to  the  fcanty  Laws  of 
 Nature,  or  to  the  more  fcanty  Meafures 
 
 0^ 
 
Nature  and  Tlace  of  Hell.       7 ^ 
 
 of  our  flnllow   Undcrilandings  ?  Will 
 we  deny  a  pofTibility  of  Continuation 
 to  that  by  the  Breath  of  his  Mouth, 
 which  by  his  Word  he  created  ?   Be 
 fides,  to  fay  that  no  material  or  corpo- 
 real Being  is  in  any  refpe£i:  capable  of 
 Eternity,  is  manifcftly  falfe ;  for  the  Bo- 
 dies of  Men,  after  they  are  raifcd  a- 
 gain,  and  re-united  to  their  Souls,  Hiall 
 endure  for  ever.       And  why  not  then 
 thofe  Flames  wherein  many  of  them 
 fliall  be  tormented  ?  How  is  any  one 
 fure  that  corporeal  Fire  hath  no  Power 
 to  affed  or  aft  upon  a  Spirit,  and  that 
 therefore  fmce  the  fame  Fire  o^  He//  is 
 prepared  for  the  Devils,  as  well  as  wic- 
 ked Men,  under  the  Image  of  that  fome 
 fpiritual    Punifliment    muft  be  deci- 
 pherM  ?  I  am  fure  St.  Aitjiin  beftow- 
 eth   a  whole  Chapter  upon  proving 
 the  contrary. 
 
 "  Why,  faith  lie,  may  not  the  Pu-^ 
 "  nifliment  of  corporeal  Fire  afflift:  e-  ie  Ci"?* 
 *'  ven  incorporeal  Spirits,  after  a  true,^^^-^^''- 
 "  though  wonderful  Manner  ?  Ifthcic' 
 F  4  "  Spirits 
 
7^      ^ri  Enquiry  into  the 
 
 *'  spirits  or  Souls  of  Men,  which  are 
 "  alfo  trqly  incorporeal,  may  both  now 
 "  be  included  in  corporeal  Members, 
 "  and  then,  i,e.  after  this  Life  be  in- 
 ^'  dilfolubly  united  to,  or  join'd  with 
 "  the  Bands  of  their  Bodies ;  then  the 
 "  Spirits  of  Devils,  nay  though  the 
 "  Devils  be  all  Spirit,  and  perfe6lly 
 "  without  Bodies,  may  be  tortured  by 
 "  corporeal  Fires,  which  may  adhere 
 *'  to  them,  although  they  have  no  Bo- 
 ^'  dies.  Not  that  the  Fires  which  ad- 
 *'  here  to  them  will,  by  that  Adhefion, 
 ^'  make  them  living  Creatures,  con- 
 "  filling  of  a  Body  and  a  Spirit  ;  (as 
 ,  "  in  the  Cafe  of  a  Spirit's  Union  with 
 "  a  Body  to  make  a  Man)  but,  as  1 
 "  faid,  by  adhering  to  them  after  a 
 ^'  w^onderful  and  ineffable  Manner, 
 *•  they,  /.  e,  the  Spirits,  receive  their 
 *'  Punifliment  from  them,  yet  do  not 
 "  thefe  give  Life  to  them.  And  this  is. 
 "  rationally  inferred,  becaufe  that  o- 
 "  ther  mode  or  way  of  the  Spirit's  or 
 *^  Soul's  Union  with  the  Body  is  al- 
 -  together  as  marvelous ;  nor  can  a 
 '  ■  ■■  '  "  Man 
 
Nature  and  Tlace  of  He  ll.      7  j 
 
 "  Man  comprehend  this  very  thing, 
 "  that  he  is  a  Man. 
 
 The  Argument  for  the  pofTibih'ty 
 of  the  Thing  is  demonflrative  ;  for  if 
 Spirit  and  Matter  may  be  joined  here, 
 fo  that  Spirit  may  be  affeded  with  mere 
 Matter,  and  Matter  may  a£t  upon  mere 
 Spirit ;  what  hindreth  but  that  it  may 
 be  fo  hereafter  ? 
 
 He  concludeth  therefore,  at  the  end 
 of  that  Chapter,  and  I  with  him  and 
 all  the  o:her  fore- mentioned  Fathers 
 and  Do£lo:-s  of  the  Church,  that  He//^ 
 which  is  called  a  Lake  of  Fire  in  the 
 holy  Scriptures,  is  a  true,  real,  corpo- 
 real Fire  ;  and  that  it  doth  torture  the 
 Bodies  of  t!ie  Damned,  both  thole  of 
 Men  and  of  Devils,  folid  ones  of  Men, 
 and  aerial  ones  of  Devils,  which  he  faith 
 before,  fome  learned  Men  fuppofed 
 them  to  have  ;  or  it  may  be,  fiith  he, 
 only  the  Bodies  of  Men  with  their  Spi- 
 rits ;  and  the  Devils,  if  they  are  Spi- 
 rits without  Bodies,  receive  their  Pu- 
 
 niihmcntj 
 
71        An  Enquiry  Into  the 
 
 nifhment  from  the  corporeal  Fires,  by 
 Adhefion  to  them,  ^mis  quippe  utrif- 
 que  Ignis^  Jicut  Veritas  dixit  y  for 
 there  is  but  one  Fire  for  both^  as  the 
 Truth  hath  faid. 
 
 Chap* 
 
Nature  and  Tlace  f?/  H  E  l  l  .      75 
 Chap.  V. 
 
 T^he  Improbability  of  Hell  Fire's 
 being  in^  or  about  the  Center 
 of  the  Earth. 
 
 HELL  being  fuppofcd  a  Lake  of 
 real  corporeal  FirCj  as  it  is  de- 
 fcribed  in  the  Scriptures,  and  concluded 
 to  be  by  the  beft  and  moll  orthodox 
 Writers  in  the  Catholick  Church  of 
 Chrift ;  I  have  two  or  three  Things  to 
 object  againfl:  the  Opinion  that  it  is  in 
 the  Bowels  of  the  Earth. 
 
 T.  The  firft  is,  that  this  Hypothefis 
 fecmethto  contain  in  it  fomething  con- 
 tradi£lory  to  the  Nature  of  Fire.  For 
 the  due  undcrftanding  of  which,  it  will 
 be  needful  to  obferve,that  to  the  Being 
 and  Conftitution  of  Fire,  there  is  re- 
 quired both  an  un^lious  fulphureous 
 'Tabulum  on  which  it  feedeth,  and  alio 
 a  nitrous  Fewel  which  it  receiveth 
 
 from 
 
7(5        ^^  E  N  Q  u  I R  T  into  the 
 
 from  the  Air ;  without  both  which  it 
 can  by  no  means  fLibfiil:  or  aQ.  For  Fire 
 being  a  thin  and  fubtle  Body,  whofe 
 Particles  are  in  a  very  vehement  and 
 rapid  Motion,  if  the  Matter,  adequate 
 to  receive  the  Property  of  its  Body, 
 either  confume  or  be  fubftra£led,  it 
 muft  decay  and  languifh ;  or,  if  the 
 rapidity  of  its  Motion  be  on  a  fudden 
 over-powered  and  flopped,  it  will  be 
 ftifled  and  extinguiflied.  In  plain 
 Terms,  when  the  Fewel  is  fpent  or 
 taken  away,  it  dies,  and  when  the  Air 
 is  wholly  excluded  or  kept  from  it,  'tis 
 put  out. 
 
 Now  on  both  thefe  Accounts//^// 
 can  hardly  be  fiippofed  to  be  placed 
 about  the  Center  of  the  Earth ;  for 
 though  there  are  indeed  lodged  within 
 the  Bowels  of  the  Earth  mighty  Quan- 
 tities of  oleaginous  and  fulphureous 
 Matter;  which,  if  diipoft^d  into  due 
 Order  and  Form,  might  conflitute  a 
 vafl:  Furnace,  and  maintain  its  Fires 
 for  a  great  fpace  of  Time  •  yet  if  we 
 
 confide  r 
 
Nature  and  Tlace  of  Hell.      77 
 
 confider  hdw  that  this  Matter  is  not 
 fo  diipofcd  of  together  into  one  Place, 
 but  difpcrfed  here  and  there,  and  in- 
 termixed with  other  folid  incombuili- 
 ble  Bodies ;  and  alfo  how  long  the 
 World  hath  already  continued  without 
 any  pcrceptib'e  Alteration  in  the  Bo- 
 dy of  the  Earth  in  that  refpetl:,  any 
 Diminution  of  that  Matter  by  fuch 
 Fire  ;  we  mull:  think  that  it  cannot 
 naturally  be  placed  there,but  that  it  ra- 
 tlier  is  in  fome  other  part  of  the  World, 
 although  unobferved  by  us. 
 
 I  doubt  not  but  on  Computation  of 
 the  magnitude  of  the  terreftrial  Globe, 
 the  little  Wit  and  Underftandins;  of 
 Man  might  lay  out  the  Dimenfions  of 
 fuch  a  Furnace,  as  were  the  Earth  all 
 proper  Matter,  and  accordingly  applied 
 to  it,  would  confume  the  whole  in  far 
 lefs  time  than  it  hath  already  flood  : 
 Much  more  then  may  we  conclude, 
 that  the  eternal  Tophet^  which  the  in- 
 finite Power  and  Wifdom  of  God  hath 
 prepared,    had  it  been  placed  in  the 
 
 Earth, 
 
78        -^/^  E  N  Q  u  I  R  T  into  the 
 
 Earth,  would  have  long  fince  reduced 
 it  into  Afhes. 
 
 But  if  we  could  fuppofe  Fewel  e- 
 nough  laid  up  in  the  Earth  for  fuch  a 
 Fire,  yet  how  can  we  imagine  fo  free 
 a  PafTage  of  Air  into  it  as  is  requifite 
 to  fupport  the  violence  and  rapidity  ot 
 its  Flames  ?  The  external  part  of  the 
 Earth  is  of  fo  folid  and  fubftantial  a 
 Nature,  and  that  Solidity  (as  we  are 
 aGTured  by  Experience)  of  fo  vaft  a 
 Thicknefs,  if  it  be  not  quite  fo  to  the 
 very  Center,  that  it  cannot  be  thought 
 previous  and  penetrable  by  the  Air  to 
 that  degree. 
 
 If  it  be  objected  here,  that  the  Na- 
 ture of  that  Fire  may  be  fuch,  as  that 
 it  doth  not  confume  but  repair  what 
 it  preyeth  upon,  as  Tertulltan  argued  ? 
 or  elfe  that  the  Power  of  God  maymi- 
 raculoufly  fupply  or  renew  both  the 
 pabulum:,  and  the  nitrous  Particles  ne- 
 ceffary  to  its  continued  Subfillence,  as 
 St.  Atijlin  fuppofeth. 
 
 To 
 
Njture  and  Tlace  of  Hell,      79 
 
 To  the  former  of  thefe  I  anfwer, 
 thsit  Tertull/au  founded  his  Argument 
 On  the  Allegation  or  Conceffion  ot 
 Philofophers  {iioverunt  Thilofopbi  "lD/- 
 "verfuatcm  arcani  &  fiiblici  Ignis) 
 wiiom  yet,  upon  Enquiry,  we  fliall 
 find  to  have  been  millaken  in  what 
 was  reported  by  them.  For  in  thofe 
 Inftances  of  fecret  Fire,  which  he  men- 
 tioneth,  we  really  find  no  fuch  diffe- 
 rence, as,  he  faith,  they  allowed  of  As 
 for  Lightning,  one  of  the  two,  it  is  fo 
 far  from  doing  what  they  alledged 
 viz.  rendring  Bodies  combuftible  ia 
 their  Natures,  impoffible  to  be  calcin- 
 ed by  other  Fires ;  that  it  many  times 
 kindieth  fuch  Flames  as  are  not  extin- 
 guiilicd,  till  tlie  whole  Matter  it  light- 
 eth  upon  is  reduced  into  Allies.  Nay, 
 the  Nature  of  it  is  fo  quick  and  pier- 
 cing, that  it  hath  a  very  ftrange  and 
 wonderful  Operation,  quite  contrary 
 to  what  they  mention,  on  many  Bo- 
 dies that  are  not  ordinarily  wrought 
 upon  by  other  Fires  \  calcining,  if  Re- 
 ports 
 
8o        An  Enquiry  Into  the 
 
 ports  are  to  be  believed,  the  Blades  of 
 Swords  within  the  Scabbards,  the 
 Scabbards  in  the  mean  time  remaining 
 untouched  or  unhurt  by  it. 
 
 A  s  for  the  Inftance  of  Mountains 
 burning  and  enduring,  I  fhall  account 
 for  that  by  and  by,  in  a  brief  Difcuffi- 
 on  of  the  Nature  of  Vulcano^s  by  it 
 felf.  In  the  mean  while,  to  the  other 
 Part  of  the  Objeftion  drawn  from  the 
 Suppofition  of  St.  AuJiiUy  I  anfwer? 
 that  if  the  Place  of  Hell  were  as 
 plainly  revealed  in  the  holy  Scripture, 
 to  be  in  the  Body  of  the  Earth,  as 
 tliat  there  are  everlafling  Burnings^ 
 and  that  the  Devils  and  wicked  Men 
 are,  and  (hall  be^  tormented  in  them  ; 
 which  were  the  Pofitions  he  brought 
 it  in  Proof  and  Confirmation  of,  then  I 
 fhould  readily  clofe  with  any,  and  ef- 
 pecially  with  that  Argument  for  it : 
 But  fince  this  is  not  a  revealed  Truth, 
 we  are  not  prefently  to  have  recourfe 
 to  Miracles,  and  to  what  God  can  Aoj 
 to  prove  that  of  which  we  have  no 
 fuch  Pre-affurance .  T  0 
 
Nature  and  Tlaceof  Hell.       8i 
 
 To  refume  the  Argument  therefore  ; 
 fince  the  Fire  o^  Hell  is,  as  St.  Atijlin 
 and  the  other  Catholick  Writers  have 
 inferred  from  the  Scriptures,  a  true 
 corporeal  Fire ;  fince  corporeal  Fire  doth 
 require  both  Fewel  to  feed  upon,  and 
 likewife  Air  to  fulhin  and  preferve  it  \ 
 and  fince  a  fufficientQiiantity  of  either 
 of  thefe  cannot  reafonably  be  fiippofed 
 to  be  about  the  Center  of  the  Earth, 
 therefore  I  conclude,  that  //<?// cannot 
 rationally  be  thought  to  be  placed 
 there :  Which  Conclufion  will  be  more 
 evident  if  we, 
 
 2.  Take  into  our  Confideratioa 
 the  Compofition  of  the  Globe  of  the 
 Earth  ;    for,    I   think,  the   foregoing 
 Hypothefis  to  be  no  lefs  contradictory 
 to  the  Nature  of  that  than  of  Fire;  for 
 though  the  Earth  (as  is  obfcrved  by  the 
 ingenious  Mr.  Ray)  is  reprcicnted  by^,    , 
 MofeSj  notasa  fimple,  uniform,  homo-iciuticn  cf 
 geneous  Body ;    yet  is  it  as  compofedca  ^''"^^' 
 pf  the  parts  of  Water  and  Earth,  from  Sea.  3' 
 Q  whence 
 
Si        An  Enquiry  mto  the 
 
 whence  it  is  ufually  called  the  terra- 
 queous  Globe.  Not  that  the  Elements 
 of  Fire  and  Air  are  perfeftly  excluded 
 from  it,  there  is  a  Mixture  of  both 
 in  it ;  but  becaufe  Water  and  Earth 
 are  the  main  Ingredients  of  its  Body, 
 and  conftituent  Parts  of  the  lame, 
 where  they  are  and  acquiefce  as  in 
 their  proper  Sphere:  Whereas  Fire 
 and  Air  are  m  the  Body  of  the  Earth, 
 as  it  were  by  Accident,  and,  like  Pri- 
 foners,  are  held  there  by  Force,  againil 
 the  violent  Bent  and  Inclination  of 
 their  Natures.  They  are  Bodies  of  a 
 more  rare  and  fubtle  Contexture, 
 whofe  Parts  are  volatile  and  light,  ef- 
 pecially  thofe  of  Fire,  which,  above 
 all  others,  is  endued  with  a  mounting 
 and  foaring  Qiiality,  quite  contrary 
 to  that  ofWater  and  Earth,  which  are 
 grofs  and  heavy,  and  apt  to  defcend 
 or  tend  downwards.  It  feemeth  there- 
 fore to  be  a  great  Violence  offered,  not 
 only  to  the  Nature  of  Fire,  to  fix 
 \  that  to  a  Place  which  it  abhorreth  and 
 Ihunneth ;  but  to  the  Nature  of  the 
 
 Earth 
 
Nature  and  Tlace  of  Hell,      8 J 
 
 Earth  too,  to  with-hold  and  keep  that 
 from  the  Center  of  its  Acquiefcence 
 and  Reft. 
 
 If  there  muft  be  fome  other  Bo- 
 dy about  the  Center  befides  Earth,  it 
 would  be  more  confonant  to  Reafon 
 and  "^  Experience,  if  not  to  Revela- 
 tion too,  to  place  Water  there  than 
 Fire ;  for  by  fo  doing  we  fuppofe  no- 
 thing contrary  to  either  of  their  Na- 
 tures, or  difagreeing  with  their  Qua- 
 lities. Water  indeed  feemeth  to  be  of 
 a  lighter,  and  lefs  folid  Conllitution 
 than  Earth ;  but  yet  we  find  that  it 
 equally  tendeth  to  the  lower  Place  with 
 Earth;  and  if  Earth  fink  through  to 
 the  bottom  of  Water,  fo  Water  fink- 
 eth  through  to  the  bottom  of  Earth, 
 in  fo  much  as  the  deeper  and  lower  we 
 dig  in  the  Earth,  the  greater  Plenty 
 of  Water  is  llill  found. 
 
 Vide  /?>'.  Nicliol'j-  Conference  rcith  t  Tbeifi,  Pa>t  7* 
 P.  204..  rPfjiie  th:  Rcajl/ublc/iefs  oj  this  Hjpothcjii  is 
 Jhcwn, 
 
 G  2  Mr. 
 
H 
 
 An^^  CLU I R  Y  into  the 
 
 Ray.  loco  Mr.  Roy  relatcth  an  Obfervation 
 'of  a  Friend  of  his  concernifig  Coals, 
 viz.  that  the  Beds  of  Coals  lie  all  one 
 way,  and  do  always  dip  towards  the 
 Eaft,  let  them  go  never  fo  deep;  fo 
 that,  would  it  quit  coft,  and  were  it 
 not  for  one  Reafon,  the  Colliers  fay, 
 they  might  purfue  the  Beds  of  Coalg 
 to  the  very  Center  of  the  Earth. 
 Coal  is  certainly  one  of  the  mighticft 
 and  chiefelf  Veins  of  combuftible 
 Matter  in  the  Earth  ;  and  if  Fire  were 
 placed  about  the  Center,  one  would 
 imagine  that  might  be  the  Reafon  why 
 their  Attempt  in  this  refped  is  un-, 
 feafible ;  but  it  feemeth,  not  Fire,  but 
 Water  is  their  Hindrance,  as  is  pro- 
 felTed  by  them. 
 
 In  a  word.    Revelation  fo  far  a- 
 
 greeth  with  Reafon  and  Experience, 
 
 as  to  favour  this  Opinion  rather  than 
 
 the  other ,    for,  do  not  we  read  in 
 
 Exodi.  ^X'Mofes  of  Waters  under  the  Earth  ? 
 
 PC  24.  2.  Doth  not  the  tPy^/?»//^  declare,   that 
 
 God 
 
Nature  and  Tlace  of  Hell.      i$ 
 
 God  founded  the  Earth  nfon  the  Seas , 
 and  efiablijhed  it  upon  the  Floods  ? 
 Doth  not  Gody  fpeaking  of  the  Won- 
 ders of  his  Creation,  ask  Joi^  this 
 Queftion,  Who  Jhut  up  the  Sea  -i^-i^/jjobsi.  8. 
 ^oorsj  when  it  brake  forth  as  if  it  had 
 iff  tied  oat  of  the  Womb?  An  ExprefTi- 
 on  thac  leenicth  to  fugged  its  Erup- 
 tion from  the  Womb  of  the  Earth,  be- 
 fore it  covered  the  Face  of  it,  and 
 was  commanded  by  God  to  his  decreed^'  lo. 
 'Place  which  he  brake  np  for  it.  And 
 doth  not  St.  Teter  tell  us,  that  of  <?/<^j2Pet.3.5. 
 i.  c.  in  the  begianing  the  Earth  was 
 made  by  the  PFord  of  Godj  /landing 
 out  of  the  Water  J  and  in  the  Wat.  r  ? 
 t|  u/'aTig-  ff\;mc.<Tcc^  i.  e,  confifting  or 
 made  up  of  Water,  and  <^'<'  u/'aT©" 
 o-uvts6)o-ci,  ftanding  or  placed  in  the 
 midft  of  Waters  ;  for  fo  the  Original 
 importeth,  as  the  learned  Dr.  Ham- 
 mond remarketh  in  his  Annotations  on 
 that  Text ;  obferving  farther,  that 
 the  Globe  of  the  Earth  confifted  of  a 
 great  Quantity  of  Waters  called  the 
 Abyfs  or  T>eepj  which  Abyfs  or  Deep  Gen.  i.  2. 
 G  5  is 
 
$6      \An  E  N  Q^u  I  R  Y  mto  the 
 
 is  it  that  maketli  the  whole  Body  of 
 the  Ocean,  and  all  other  Rivers  in  the 
 World  :  And  alfo  great  quantities  of 
 Waters  in  the  Bowels  of  the  Earth, 
 breaking  forth,  if  I  may  ufe  the  Scrip- 
 ture Phrafe  once  mor£,  as  if  it  iflued 
 out  of  the  Womb,  in  Fountains  that 
 flow  perpetually,  and  maintain  with 
 Supplies  all  the  Rivers  and  Seas  in  the 
 World.  And  this,  faith  he,  may  fitly 
 own  the  Expreflion  of  the  Apoftle 
 concerning  the  Earth,  that  it  is  i|  u^a- 
 T(5H  o-uves&oc  made  up  of  Water,  be- 
 caufe  it  hath  abundance  of  Water  in 
 its  Conftitution  or  Compafs,  viz,,  all 
 the  Water  under  the  Expaufum^  i,  e. 
 under  the  Body  of  the  Air,  which 
 maketh  up,  as  the  Philofophers  fay, 
 one  Globe  with  the  Earth.  To  be 
 fliort,  I  do  not  fay  that  Water  abftraft- 
 ed-  or  feparated  from  Earth,  is  cert^n- 
 ly  at  the  Center  of  the  Globe,  but 
 that  it  is  much  more  likely  to  be  there 
 than  Fire,  efpecially  fo  vail  a  Store  of 
 it  as  mull:  be  llippofedto  conftitute  the 
 Hellj  or  the  Place  where  the  Devils 
 Y  are 
 
Nature  and  Tlace  of  Hell.       87 
 
 rc  puniflied,  and  the  Damned  with 
 ihem    after    this   Life.      For   fuch  a 
 quantity   of  Fire  would  furely  have 
 dcferved  to  be  mentioned  amongfl:  the 
 Wonders    of   the  Terreftrial   Globe; 
 and    the  Word  of  Go^_,    which  is  fo 
 particular  in  the  Defcription  of  the  o- 
 ther  parts  of  it,    would  not  wholly 
 have  omitted  that,  or  at  leafl:  would 
 not  have  infmuated  the  quite  contra* 
 ry  to  it. 
 
 5.  A  third  Argument  againft  HeWs 
 being  at  or  about  the  Center  of  the 
 Earth,  is,  that  fuch  a  fuppofed  Place 
 there  muft  be  too  fmall  to  contain  the 
 lapfed  Angels,  and  the  infinite  Num- 
 bers of  the  Damned.     It  is  certain,  if 
 we  compare  the  Earth  with  the  Hea- 
 vens, it  is  but  as  a  'Drop  of  the  Buc-\[\.  40, 
 ket  to  the  Ocean,  or,   as  the  fmalleft*'* 
 Particle  of  the  Dtiji  of  the  Balance 
 to  the  whole  Body  of  the  Earth.     It 
 is  affirmed  by  Aftronomers,  that  the 
 leaft  of  the  fixed  Stars  is  bigger  than 
 fjie  Earth,  and  that,  by  reafon  of  the 
 G  4  vaft 
 
S8      An  Enquiry  into  the 
 
 V2.Pi  djftance  between  us  and  them,  if 
 v^e  were  from  thence  to  behold  the 
 Earch,  it  would  app;;ar  to  us  as  no- 
 thing ;  fo  inconfiderable  for  Magni- 
 tude is  this  fordid  Globe,  not  only  in 
 refpeQ  of  Gcdj  who,  ss  the  Prophet 
 Cap.  &  fpeaketh,  taketh  up  the  Ifes  as  a  very 
 ^^''^'  ^  ///^/^  th'mo^j  but  of  the  Heavens  too, 
 which,  ir  compared  with  that,  are 
 immenfe,  and  almoil  of  infinite  Ex- 
 ten  fion. 
 
 N  o  w  if  the  whole  Body  of  the 
 Earth,  thus  confidered,  is  fo  fmall, 
 what  then  mull  the  leaft  part  of  it, 
 vizi.  that  neareii:  the  Center  be  ? 
 
 '^  B  Y  the  Fall  of  Angels  there  was 
 piiyx  ^oia-fjLccj  a  great  Gap  made  in 
 Heaven,  a  vaft  void  Place  there.  Nov/, 
 
 *  Aug.  de  Civ.  Dei.  1.  22.  c  i.  Qui  (viz.  Deus) 
 
 cli?  mortali  Progenie,  merito  juftcque  damnata  tan- 
 tuiti  Populum  per  gratiam  fuam  colligit,  ut  inde  fup- 
 pJeat  &  inftauret  Partem,  quae  lapfa  eft  Angelorum  ; 
 ac  fir  ilia  Qile<fta  •:  fuperna  Civitas  non  fraudetur  fuo- 
 rum  r.umei'o  Civium,  quin  etiam  fbrtaffis  &  uberioro 
 
 as 
 
Nature  and  Tlace  of  Hell.      89 
 
 as  St.  Aujihtj  and  many  otlier  learn- 
 ed Men  have  fuppolcd ;  one  kind  is 
 to  fupply  for  another,  Men  to  recover 
 what  Angels  fell  from,  thofe  having 
 left  their  Stations  we  are  to  pofTefs 
 them  j  Heaven  having  loft  a  Number 
 of  Spirits,  that  Lofs  is  to  be  made  up 
 with  Souls  :  For  that  Place  admitteth 
 no  vacuum  J  no  more  than  this ;  Na- 
 ture abhorreth  it  and  Grace  too.  If 
 then  fuch  a  Number  of  Angels  fell  as 
 caufed  a  great  Chafm  in  the  vaft  Orb 
 of  Heaven  it  felf,  how  can  they  be 
 conceived  as  containable  in  a  minute 
 Part  of  the  little  Ball  of  the  Earth  ? 
 And  then  if  we  add  to  thcfe  the  pro- 
 digious Numbers  of  the  damned  Men, 
 as  contained  and  puniflicd  in  the  fame 
 Place,  the  Hypothefis  will  be  much 
 more  incredible. 
 
 Now  that  the  Number  of  Angels 
 that  fell  was  indeed  very  great,  even 
 beyond  our  prelent  Apprehenfion,  will 
 appear,  if  we  confider  how  it  is  fiid, 
 tliat   the  Tail  of  the  great  'Dragon^^'^'  12. 
 
 when 
 
90        An  Enquiry  into  the 
 
 when  he  fell,  drew  with  hm  the  third 
 ^art  of  the  Stars  of  Heaven,     The 
 
 jobsS.  7,  Angels  are  called  Stars  by  G<?<^  himfelf, 
 the  Stars  reprefentmg  them  not  only 
 in  the   Glory  and  Brightnefs  of  their 
 
 I  Cor.  15,  Nature,  (fo  St.  !P^^/ faith,  Ojie  Star 
 differ eth  fror/i  another  Star  in  Glory ^ 
 but  alfo,  and  principally  in  the  Multi- 
 tude and  mighty  Numbers  of  them  ; 
 the  Hofts  of  Heaven  being,  like  the 
 Stars  of  it,  faid  to  be  innumerable. 
 Nor  are  the  lapfed  Angels  to  be  ef- 
 teemed  much  lefs  fo  than  the  Holy  and 
 Ele^l  \  for  the  Saints  taken  up  to  fup- 
 ply  their  Places  are  ftill  fpokcn  of  in 
 Numbers  altogether  indefinite,    they 
 
 Rev.  5     are  faid  to  be  Thoufands  of  Thoufands ^ 
 
 ^^'         and  Myriads  of  Myriads  ;  and  to  be 
 a  great  Multitude  of  all  Nations^  and 
 
 c,  7.  V.  5.  jcindredsj  and  Teo^kj  and  Tongues ^ 
 which  no  Man  can  number.  And  if 
 the  Saints,  or  they  who  are  faved,  are 
 numberlefs,  what  then  are  the  Dam- 
 ned ?  It  is  a  fad  and  difmal  Contem^ 
 plation  to  enter  into  a  Comparifon 
 between  them  in  this  refped ;  and  yet 
 
 I  can- 
 
Nature  and  Tlace  0/  H  E  l  l.      91 
 
 I  cannot  but  obfcrve  what  is  plainly 
 aiHrmed  in  the  holy  Scriptures,  viz. 
 Strait  is  the  GatCj  and  narro'-jj  is  the  ^^'  ^^^' 
 Way  which  leadeth  unto  Lifej  and 
 few  there  be  that  find  it ;  but  wide  is 
 the  Gate  J  and  broad  is  the  IVay  that 
 leadeth  unto  T^eftruBioUj  and  many 
 there  be  that  go  in  thereat.  This 
 Comparifon  was  made  by  Truth  it 
 fclf,  and  the  Argument  needeth  no 
 Enforcement ;  the  SubjeQ:  of  it,  al- 
 though mclancholick  and  fad,  is  yet 
 beyond  a  poflibility  of  Contradiftion  : 
 And  therefore  they  who  fix  the  Di- 
 menfions  of  Hell  in  the  Earth,  and 
 flate  it  to  any  determinate  Number 
 of  lapfed  Angels  and  miferable  Men, 
 are  unpardonably  prefumptuous;  they 
 intrude  into  thofe  things  which  they 
 have  not  feen,  they  undertake  that 
 which  is  impoITible  for  them  to  do, 
 ^'i^.to  demanftrate  that  which,  whilll: 
 they  are  on  Earth,  they  cannot  com- 
 prehend ;  and  to  define  that  which 
 with  us  is  really  indefinite. 
 
 It 
 
9^        An  Enquiry  into  the 
 
 It  IS  a  poor,  mean,  and  narrow 
 Conception  both  of  the  Numbers  of 
 the  Damned,  and  of  the  Dimenfions 
 of  Hell  J  which  ^  T>rexelius  hath 
 laid  down.  The  former  he  fuppofed 
 to  be  an  hundred  thoufand  Millions 
 of  Men :  And  the  other  a  Place  fquare, 
 a  German  Mile  each  Way,  /.  e.  fo 
 mu:h  in  Length,  Depth,  Heighth, 
 and  Breadth.  The  Number  he  cal- 
 leth  ci  prodigious,  liupendous  Num- 
 ber, and  a  Place  of  thole  Dimenfions, 
 he  faith,  is  capable  ot  receiving  fuch 
 a  Number  of  Men.  But  alas  !  How 
 iniinitely  fhort  is  that  Computation 
 to  thofe  Multitudes  who,  as  many^ 
 are  fet  in  Oppofition  by  Chrift  to  the 
 few  Saints,  which ^  yet  no  Man  can 
 number  ?  Certainly,  if  a  Million  or 
 more  of  Men  have  been  broughc  in- 
 to the  Field  at  one  Time,  by  one 
 Prince,  as  Hiil:orians  tell  us,    were  by 
 
 *  Drexelius  de  Damnator.  Carcere  &  Rogo,  par, 
 2.  ia^.  S. 
 
 *  Tamer- 
 
Nature  and  Tlace  of  Hell.      95 
 
 Tamerlane  the  Zagataian  Tartar-^  a- 
 gaitift  Bajazet  King  of  the  Turks ; 
 what  mult  the  Number  of  the  whole 
 Body  of  Men  be,  at  the  fame  time 
 living  upon  the  Face  of  the  whole 
 Earth  ?  And  if  the  Numbers  of  Men 
 alive  upon  the  Earth,  at  one  time, 
 do  furmount  any  certain  Calculation, 
 how  may  it  be  guefled  at,  if  multi- 
 plied by  the  Computation  of  thofe 
 Ages  of  Years  the  World  hath  already 
 continued,  and  thofe  that  poffibiy  are 
 to  come  ? 
 
 T>Yi.  Burnet^   in  his  Theory  oftbeBurnee% 
 Earth  J  fuppofeth  it  an   abfor^t  Smi.,'^^^^^2^1 
 as  the  beft  Account  of  the  GenerationLib.9. 
 of  all  the  Planets,    and  maketh   the^^^**^' 
 twentieth  Part  of  its  Semidiameter  on 
 either,  I  fuppofe  he  meaneth,  on  eve- 
 ry Side  the  Center,  the  Sphere  of  the 
 Central  Fire  ;    the  nineteen  Parts  be- 
 ing requifire,  as  he  iaich,  to  fecure  us 
 from  the  Apprehenfion  of  the  Earth's 
 being  confumed  by  the  Central  Fire. 
 Now  though  this  is  a  much  more  no- 
 ble 
 
94-        -<4/^  E  N  Q  u  I  R  T  into  the 
 
 ble  Idea  of  fuch  a  Furnace  of  Fire  as 
 Hell  mdiY  be  fuppofed  to  be,  yet  is  it 
 by  no  means  difficult  to  number  the 
 Men  which  a  Sphere  of  that  Magni- 
 tude will  contain  :  Nay,  the  Globe  of 
 the  Earth  it  felf  hath  its  certain 
 Bounds  and  Limits,  and  the  Under- 
 flanding  of  Men  hath  found  out  the 
 Dimenfions  of  it  ;  and  were  it  hollow 
 from  the  very  Superficies,  may  polli- 
 bly,  for  ought  that  I  know  to  the 
 contrary,  by  the  Rules  of  Art  com- 
 prehend and  define  the  Number  of 
 Men  it  would  contain  ;  but  that  there 
 fhall  never  be  a  greater  Number  than 
 that,  is  what  no  Mortal  can  affirm. 
 For  how  can  any  one  fix  a  Time  for 
 the  putting  an  End  to  the  Generations 
 of  Mankind?  G^^  hath  referved  that 
 peculiarly  to  himfelf,  who,  as  he  in 
 the  Beginning  made  the  World,  and 
 Mankind  in  it,  fo  doth  he  only  know 
 the  Time  when,  with  them,  it  fhall 
 ceafe  to  be.  He  certainly  fiienceth  all 
 fuch  Accountants,  and  biddeth  them 
 to  ceafe  their  Curiofity,  who  faith, 
 
Nature  and  Tlace  of  Hell,      95 
 
 'T/J"  not  for  yon  to  kno'-jj  the  Times  and ^e^  1.7. 
 Seafons  'u;hich  God  hath  kcj^t  in  his 
 o\zii  To'-Ji'cr, 
 
 T  o  leave  then  fuch  nice,  and 
 therefore  dangerous,  becaufe  forbid- 
 den, Speculations:  Let  us  proceed  to 
 that  which  is,  with  fomcthing  more 
 of  Reafon,  urged  againll  us,  in  De- 
 fence of  the  foregoing  Hypotliefis, 
 viz.  The  mighty  Viilcanocs^  or  vail 
 Eruptions  of  Fire  out  of  certain 
 Mountains,  that  have  been  taken  No- 
 tice of  in  all  Ages  of  the  World. 
 And  here,  I  readily  grant  tliat  fome 
 of  thcfe,  viz.  Aitna^  VefuviuSj  Hel- 
 ga^  Hecla^  thofe  of  Guatimallaj  and 
 fome  others,  according  to  the  Re- 
 ports of  credible  Authors,  are  prodi- 
 giouOy  great :  And  the  Noifcs,  Flames 
 of  Fire,  wonderful  Qiiantities  of  bi- 
 tuminous Matter,  Stones,  A  flies,  and 
 the  like,  which  are  thrown  out  of 
 them,  are  'Co  terrible  and  furprifing, 
 that  they  gave  Occafion  enough  for 
 the  Poetical  and  Fanciful  to    conceit 
 
 that 
 
9^        An  Enquiry  Into  the 
 
 that  they  were  the  Mouths  of  HelL 
 But  if  we  take  them  into  a  ftrid  Ex- 
 amination, and  weigh  them  in  the 
 Balance  of  Truth,  we  fliall  find  that 
 they  are  far  from  being  really  fo  ;  and 
 that  they  are  only  Fires  of  Nature's 
 kindling  in  fome  of  the  extreme  Parts 
 of  the  Earth,  and  not  Refults  of  a 
 general  Tofh^t^  about  the  Center  of 
 it, 
 
 I  very  freely  acknowledge,  that 
 there  are  many  and  great  Cavities  in 
 the  Body  of  the  Earth ;  and  likewifo 
 .abundant  Veins  of  fuch  Matter,  as 
 not  only  yieldeth  to  the  Power  of 
 Fire ;  but,  in  a  manner,  coveteth, 
 and  catcheth  at  it.  And  where  that 
 Matter  is  lodged  within,  or  difpofed 
 amongft  thofe  Cavities,  and  they  ef^ 
 pecially  lie  under  the  dire£t  Beams  of 
 the  burning  Sun^  they  are  very  apt 
 to  take  Fire ;  and,  according  to  the 
 Quantity  and  Quality  of  them,  to 
 rage  more  or  lefs.  Such  I  imaging 
 the  Nature    of  thefe  Vukanoes^  or 
 
 bura* 
 
N^iture  and  Tlace of  Hell.     97 
 
 burning  Mountains  to  be.  Not  that 
 the  Fire  of  them  is  contrary  to  the 
 Nature  of  other  Fire,  in  that  it  doth 
 not  calcine  or  confume  what  it  fecdeth 
 upon,  as  was  fancied  by  Philofophers 
 in  Tertull'ian'*^,  time  :  But  that  they 
 proceed  from  hidden  Stores  of  inflam- 
 mable Matter,  the  Mountains  thtm- 
 felves  being  in  the  Nature  of  Chim- 
 nies,  of  fuch  a  folid  incombuiiible 
 Subilance,  as  yieldethnot  totheA^io- 
 lence  of  the  Flames.  And  this  ap- 
 peareth  from  the  Allies  that  are 
 thrown  out  of  them,  the  mighty 
 Qiiantities  of  which,  far  beyond  any 
 thing  elfe,  clearly  prove  both  the  de- 
 vouring, alterative  Nature  of  the 
 Fire,  and  the  vaft  Stores  of  bitumin- 
 ous and  fulphureous  Matter  in  the 
 great  Cavities  of  the  Earth,  near 
 thofe  Mountains ;  the  In-breajhes  or 
 Down-fallings  of  which  do  not  only 
 feed  thofe  Fires,  but  alfo,  by  reafon  of 
 the  Air  that  is  gotten  into,  and  pent 
 within  thofe  Caverns,  occafion  more 
 violent  and  convulfive  Shocks,  or 
 H  Earth' 
 
98      ^n  E  N  Q,u  I  R  Y  into  the 
 
 Earthquakes,  to  thofe  Parts  of  the 
 "World,  than  are  experienced  elfe- 
 where. 
 
 Indeed,  if  thefe  Vulcanoes  were 
 much  more  confiderable  than  they  are 
 for  Number,  and  were  equally  dif- 
 perfed  through  all  the  Quarters  of  the 
 Terreftrial  Globe,  as  well  towards  the 
 Polar  Circles  as  near  the  Equator  ; 
 and  if  the  Fire  that  appeareth  out  of 
 the  Tops  of  them  were  pure  Flam.e, 
 conftantly  bright  and  clear,  we  might 
 be  apt  to  think  them  fo  many  Vents 
 or  Difcharges  of  a  central  Fire  :  But; 
 when  we  find  that  they  are  but  few  in^ 
 Number,  and  the  chiefeft  of  thofe  too 
 near  the  torrid  Zone,  and  from  their 
 Tops  to  iffue  forth,  now  clear  Fire, 
 then  thick,  black  Smoke,  and  fome- 
 times  little  or  nothing  at  all;  we  mull 
 conclude,  that  they  are  only  particu- 
 lar Fires,  probably  of  the  Siiit*^  kin- 
 dling at  firll,  and  fince  continued  by 
 the  cafual  and  incidental  Applications 
 
 of 
 
'      JSlature  ami  Tlace  of  Hell.     ^^ 
 
 'f  that  Tabulum^  which  thofc  Parts 
 •  f  the  Earth  adminill:er  to  them. 
 
 I  might  here  difmifs  the  Opinion  of 
 HelPs  being  in,  or  about,  the  Globe 
 of  the  Earth,  were  it  not  fancied  by 
 fome,  that,  at  tlie  End  of  the  World, 
 when  the  Fabrick  of  Nature  flaall  be 
 dilToK^ed,  this   fliall  be  the  Scene  for 
 the  PuniQiment  of  Devils  and  wicked 
 Men.  So  the  learned  Dr.  Henry  More, 
 "  At  the  Confl-igraticn  of  the  Earth,  Grand 
 "  the  great  Channel   of  the  Sea  fliall ^^^-^^'T  . 
 "  be  left  dry,  and  all  the  Rivers  fliall nefs,  h.6 
 "  be  turned  into  Smoke  and  Vapor  i^'^**"  ^* 
 "  fo  that  the  whole  Earth  fliall  be  in- 
 "  veloped  in  one  entire  Cloud  of  un- 
 "  fpeakable   Thicknefs,    which    fhall 
 "  caufe  more  than  an  Egyptian  Dark- 
 "  nefs,  clammy  and  palpable  to  be  fjit . 
 "  which,  added  to  this  choaking  Heat 
 "  and  Stench,  will  compleat  this  Ex- 
 *'  ternal  He  11^    a  Place  of  Torment, 
 "  appointed  not   only   for   the  pro- 
 "  phane  Atheiif  and  Hypocrite,  but 
 ^*  alfo  for  the  Devil  and  his  Angels ; 
 H  2  "  where 
 
iC6         An  E  N  0J3  I  R  Y  into  the 
 
 "  where  their  Pain  will  be  proportio- 
 
 "  nated   according  to  the  Untamed- 
 
 "  nefs  of  their  Spirits,  and   Uneven- 
 
 '  nefs  of  their  perverfe  Confciences. 
 
 But,  with  fubmiflion  to  To  great 
 a  Name,  I  take  the  Conflagration  of 
 the  Earth  to  be,  rather  a  Proof  of 
 Helps  not  being  fituate  there,  than  a- 
 ny  Argument  that  it  is.  For  if  that 
 2 Pet.  3.  of  St.Teter  hath  Relation  to  the  End 
 of  the  World,  and  the  Manner  of  the 
 Diflblution  of  it,  as  it  is  generally 
 fuppofed,  and  particularly  by  him  to 
 have,  it  is  exprefly  faid  there,  that  the 
 
 Ear fh  (hall  be  burnt  up   [;caTajca?7ergfa(] 
 
 fliall  be  deftroyed  or  confumed  by 
 Fire.  Which  ExprefRon  certainly 
 implieth  more  than  the  Converfion 
 of  the  watry  Subflance  of  the  Globe 
 into  Smoke  and  Vapor,  and  the  more 
 folid  Part  of  it  into  Heat  and  Stench : 
 For  thereby,  they  are  not  fuppofed  to 
 be  burnt  up,  or  confumed  by  Fire  ; 
 but  only  to  fulFer  a  Change,  to  be 
 new  modified  or  altered,  and  fo  to 
 
 con- 
 
 J 
 
Nature  and  T^lace  t?/  H  e  rx.     i  O  r 
 
 eontinuc  to  eternal  Ages.  Bcfides, 
 St.  Teter  had  before  fLiid,  God/pared'^  ^ct.  2. 
 \not  the  Angels  that  Jiuncdj  but  caft  ' 
 them  do'-jon  to  Hell.  Where  he  plain- 
 ly fpake  of  Hell^  as  a  Place  in  Being, 
 not  only  then  when  he  wrote  :  hut  e- 
 ver  fince  the  Fall  of  Lucifer  and  his 
 JApoftate  Angels,  and  not  to  com- 
 mence at  the  End  of  the  World.  And 
 therefore,  this  Earth,  although  we  do 
 Inot  fuppole  it  at  the  End  of  the  World 
 quite  burnt  up  or  confumed  by  Fire, 
 but  receiving  never  fo  much  Horror, 
 Stench,  and  other  difmal  Qualitits 
 from  that  terrible  Cataftrophe,  can- 
 not yet  be  the  Hell  into  which  the 
 Devils  were  caft  down  ;  becaufe  they 
 were  caft  down  to  Hell^  and  delivered 
 into  Chains  of  T)arknefsj  to  be  re- 
 ferved^  or  kept,  as  I  obferved  before, 
 there  xoAa(^o//.gy«;  punifhed  [in  the  pre- 
 fent  Tenfe]  «>-  y-^aiv^  unto  [the  great 
 Day  of]  Judgment.  As  the  learned 
 Do6lor  Hammond  from  the  King's 
 Manufcript  obferveth  it  ought  to  be 
 read :  And  not  as  St.  Aufllnj  and  the 
 H  3  Vul' 
 
102,      An  Enquiry  into  the 
 
 Vulgar  Latin  conftrue  it  \In  Judicio 
 ftmicndos  vel  crttciandos']  to  be  here^ 
 after  puniflied  or  tortured  in  the  Day 
 of  Judgment.  So  that  upon  the 
 whole  Matter,  the  Conflagration  of 
 the  Earth  is  fo  far  from  being  an  Ar^ 
 gument  of  HelPs  being  in,  or  on  the 
 Earth,  that  it  is  a  very  good  one  to 
 ^he  contrary. 
 
 Chap. 
 
Nature  and  Tlace  of  Hell,    i o j 
 Chap.  VL 
 
 j4  Conjecture  that  the  Body 
 of  the  Sun  is  the  Local  Helt^ 
 zvith  an  apology  for  the  No- 
 'velty  of  it. 
 
 THE  Mind  of  Man  Is  not  only 
 a  curious,  inquilitive  Principle, 
 but  apt  to  be  very  incredulous  and  dif- 
 fident ;  efpecially  when  it  cannot,  in 
 fomc  meafurc,  comprehend  the  Truths 
 that  offer  themfelves  to  be  embraced 
 by  it.  Hence  it  is,  that  fome  Men, 
 taking  into  their  Confideration  the 
 SubjeiEl  in  Debate,  and  finding  a  Lo- 
 cal Hell  J  or  Place  of  true,  real,  and 
 everlafling  Fire ,  hardly  reconcila- 
 ble to  their  prefent  Apprelienfion  of 
 Things,  have  flatly  denied  the  Exif- 
 tence  of  it.  And  although  the  Holy 
 Scriptures  have  plainly  enough  decla- 
 red for  fuch  a  Place,  yet  they  have 
 chofen  rather  to  expound  away  the 
 H  4  Text, 
 
104     ^^  Enquiry  into  the 
 
 Text,  and  make  Hell  a  mere  putative 
 and  phantaftick  Being,  than  to  ac- 
 knowledge the  Reality  of  it ;  and  at 
 the  fame  time  confefs  themfelves  un- 
 able to  tell  how  it  is,  or  where  it  may 
 be  found. 
 
 Others  difcerning  the  Raflinefs 
 and  Danger  of  that  Conclufion,  and 
 willing  to  avoid  the  mifchievous  Con- 
 fequences  of  it,  as  alfo  to  fatisfy  the 
 curious,  and  learching  Nature  of  i 
 the  Soul  of  Man,  have  rather  pla- 
 ced it  where  R.eafon  tclleth  us  it  can- 
 not be,  than  that  it  fliould  be  thought 
 to  be  no  where.  Now  having  m 
 the  foregoing  Chapters  oppofed  both 
 thefe,  leaving  firfl:  eftabliflied  the 
 Do8:riae  of  a  Local  Hellj  and  then 
 fet  dov/n  the  Improbability  of  its  be- 
 ing in,  or  about,  the  Body  of  the 
 Earth  :  Raving  examined  the  Scrip- 
 tures, and  obfsrved  there  the  former 
 plainly  revealed,  but  the  other  no 
 where  either  pofitively  aflerted,  or 
 by  found  Inference,  to  be  thence  de- 
 duced: 
 
Nature  and  Tlace  of  Hell.    lO^ 
 
 duccd  :  Having  likcwife  confulted 
 Philofophy,  and  found  that  alto- 
 gether repugnant  to,  and  not  in  the 
 leall:  favouring  that  Opinion ;  I  pro- 
 ceed now  to  offer  a  Conje8:ure,  which 
 I  take  to  be  more  agreeable  both  to 
 Scripture  and  Reafon  than  the  former, 
 I'lz,.  that,  the  Body  of  the  Sun  is  the 
 Local  HelL 
 
 Do  not,  I  befeech  you,  ftart  at 
 the  Proportion  ;  be  not  offended  at 
 the  Novelty  of  it.  Some  things, 
 when  they  are  firft  advanced,  feem 
 light  and  lefs  ferious  ;  but  when  they 
 are  maturely  reflected  on,  they  juftly 
 challenge  the  moft  profound  Contem- 
 plation. And  however  jocular  and 
 ludicrous,  at  firff  fight,  this  may  ap- 
 pear ;  yet  when  you  have  confidered 
 of  it,  I  doubt  not  but  you  will  be- 
 ftow  a  farther,  and  more  intenfe 
 Thought  upon  it. 
 
 Au 
 
106      /^/^  E  N  Q  u  I  R  Y  wto  the 
 
 A  N  Opinion  is  not  prefently  to  be 
 condemned  and  difmiHed,  becaufe  it 
 is  new.  I  confefs  in  Points  of  Faith, 
 and  neceilary  Belief,  whatfoever  is 
 introduced  apparently  novel  is  dan- 
 gerous :  But  in  Matters  of  Speculati- 
 on and  Theory,  it  is  not  fo  j  except  it 
 tend  to  weaken  Faith,  and  vitiate 
 Praftice.  Revealed  Truth  ftandeth, 
 like  the  forbidden  Tree.,  in  the  midfl: 
 of  the  Garden  :  There  is  a  Noli  me 
 tangere  written  upon  it ;  and  we  are 
 not  by  any  Means  to  make  bold  with 
 it :  But  mere  Opinions  are,  like  the 
 Fruit  of  the  reft  of  the  Trees,  freely 
 permitted  our  Touch  and  Tafte,  and 
 we  may  eat,  or  not  eat  of  them,  as 
 our  Curiofity  leadeth  us.  And  truly, 
 however  unnecelTary  Curiofity  in 
 Matters  of  Religion  may  be  juftly 
 difcouraged ;  yet  to  have  fome  Curio- 
 fity in  them,  methinks,  is  commen- 
 dable. Revelation  doth  not  difcard 
 Reafon.  It  found  us  Men,  and  it 
 dealeth  with  us  as  fuch.     And,  as  a 
 
 Facul- 
 
Nature  and  Tlace  of  Hell.  lOTj 
 
 Faculty  of  diftingiiifliing  one  tiling 
 from  another,  and  forming  Dcdudi- 
 ons  and  Inferences  from  Things  is  our 
 Specifick  Difference  from  Brutes ;  fo 
 no  where,  that  I  know  of,  is  this  di- 
 ftinguifhing  Principle  better  exerted, 
 this  Difference  more  plainly  fpecified 
 by  us,  than  in  the  Search  and  Contem- 
 plation of  Truth. 
 
 We  are  not  prefently  to  con- 
 clude, that  all  thofe  things  which  are 
 not  plainly  revealed  in  the  Holy  Scrip- 
 tures are  withheld  by  God  from  us. 
 For  God  is  the  Author  of  Nature,  as 
 well  as  Scripture ;  and  the  eternal 
 Ld'ju  iz'bich  he  hath  ""juritten  m  our 
 Hearts  is  to  be  attended  to  as  well, 
 though  not  in  the  fame  Degree,  as  the 
 moreexprefs  Declarations  of  his  Will. 
 I  do  believe  it  befl:  for  the  World,  that 
 Revelation  fliould  be  juH:  as  it  is  ;  and 
 that  it  would  not  have  been  better,  if 
 more  had  been  difcovered  to  us.  The 
 Holy  Spirit  of  God  hath,  no  doubt,  left 
 jnanyTruthsunrevealed,  to  reward  the 
 
 In- 
 
io8      An  Enquiry  into  the 
 
 Induftry  and  Pains  of  thofe  that  feek 
 after  them.  It  was  God  that  implan- 
 ted in  our  Minds  the  Love  of  Truth, 
 and  interwove  it  with  our  Natures. 
 On  which  Account,  I  hold  it  good  to 
 flir  up  the  Gift  of  God  that  is  m  us, 
 to  exercife  our  difcerning  Faculty,  to 
 contemplate  the  Works  of  the  Crea- 
 tion and  Providence,  and  to  obferve 
 how  they  contribute  to  the  Proof  of 
 natural  Religion,  and  to  the  Illuftra- 
 tion  of  revealed  Truth.  He  who 
 thus  employeth  his  Talent,  fhall  not 
 only  receive  it  with  Intereft,  but  ha- 
 u^^&c^'  '^'^^c?  made  good  "Vfe  of  what  he  hath^ 
 more  fioall  be  given  to  htm.  Whilft 
 he  who  layeth  it  by,  folded  up  in  the 
 Napkin  of  Incogitancy  and  Sloth, 
 fliall  be  juftly  deprived  of  it. 
 
 That  fuch  will  be  the  Confe- 
 quence,  with  rerp;,£t  to  this  World, 
 as  well  as  the  next,  is  evident,  not  on- 
 ly from  the  Divine  Appointment,  God 
 having  dircclly  fo  decreed  it ;  but  from 
 Experience  too,  and  the  Reafon  of 
 
 the 
 
Nature  and  Tlace  o/Hell.    1O9 
 
 the  Thin"".     For  what  is  more  plain 
 than  that   fome  Men,    by  a  ftudious 
 and  fpcculative   Life,   have  as  much 
 improved  and  raifed  their  Minds  a- 
 bove  the  common  Level,  as  others  by 
 aftupid    and   thoughtlefs    Inaftivity 
 have  funk   them  down   beneath  it  ? 
 Hence  it  is  that  one  difcourfeth,  rea- 
 Ibneth,  and  fpeaketh  more  like  an  An- 
 gel than  a  Man,  when  at  the  fame  time 
 it  may  be  juftly  difputed  whether  there 
 be  any  difference  between  another  and 
 a  good   tradable   Horfe  ;    for  as  the 
 Carrier's   Horfe    joggeth    on   in  the 
 fame  Road,  and  knovveth  when  he  is 
 to  take  up  his  Load,  and  when  to  fet 
 it  down,  whenheistoliop,  and  when 
 to  move,  is  pleafed  when  his  Proven- 
 der is  fweet,  and  refufeth  it  when  it 
 is  mufty  :  So  his  Rider  feemeth  in  that 
 refped  alone  to  be  above  him,  for  he 
 ploddeth  on  too  in  the  fame  little  Cir- 
 cle of  Things,  cmployeth  his  Thoughts 
 on  the  Roads  and  Dilhes  before  him  ; 
 and,  if  he  is  queftion'd  in  any  thing 
 beyond  that  narrow  Sphercj  he  re- 
 main- 
 
1 10      J.n  Enquiry  into  the 
 
 maineth  ut  Tlfcls  m  arido  Mont'mm 
 jugOj  mute  as  a  Fiih,  and  quite  out  of 
 his  Element. 
 
 And  the  Reafon  of  this  great  dif- 
 parity  between  two  of  the  fame  Spe- 
 cies is  plain,  vi^i.  becaule  Habits  are 
 not  only  the  Confequents,    but  the 
 Perfedion  of  Afts  ;  fo  that  every  eupK- 
 Kcc^  or  frefli  Acquifitionof  the  Under- 
 ftanding  wideneth  the  Faculty,  giveth 
 farther  degrees  of  Ability  to  it,  and 
 difpofeth  the  Mind  to  an  Habit  of  bet- 
 ter knowing ;    whereas  a  torpid  and 
 lazy  Stupidity  contradeth  and  cramp- 
 eth   the  Mind,    and  fo  fafteneth  it  to 
 the  Senfes,    that  it  cannot  refle£l  on 
 any  thing  but  what  doth  necefTarily 
 thruil  it  felf  in  the  way  \  its  Thoughts 
 are  thereby  at  befl:  included  within  the 
 Compafs  that  it  took  up  by  the  fenfi- 
 ble  Horizon  of  the  Eye,  and  cannot 
 extend  themfelves  beyond  it :   Where- 
 as   Speciilatmi    and  Theory  make   a 
 Man   feel   that  he  hath  within  him 
 not  only  an  animal,  but  alio  an  intel- 
 lectual 
 
Nature  and  Tlace  0/  H  E  l L.    Ill 
 
 le£lual  Principle  of  Life ;  fo  that  \vc 
 may  almoft  fay,  that  the  Soul  of  Man 
 blclled  with  the  BcneHt  of  Knowledge 
 and  Happincfs  of  Speculation,  doth 
 as  much  differ  from  it  lelf,  without  thofe 
 Improvements,  as  in  the  fame  State  it  is 
 defcribed  to  differ  from  it  felf,  wlien 
 in  its  Tlaton'ical  State  of  Ina^livity. 
 
 Neither  is  Sacculation  benefi- 
 cial only  to  one's  felf,  but  to  others 
 too  ;  for  as  the  Love  of  Truth  invi- 
 teth  and  ftirreth  up  our  Endeavours 
 after  it,  fo  the  fame  Affe6lion  perfua- 
 deth  a  free  Communication  of  it.  All 
 Good  is  communicative,  and  in  this 
 refped,  as  well  as  any  other,  the 
 Greek  Proverb  is  very  true,  'Avrp  ayoc- 
 6:^  Koi'vov  dy^^oK  A  good  Man  is  a 
 common  Good.  For  the  Treafure 
 which  the  ipeculative  Perfon,  with  the 
 Oil  both  of  his  Lamp  and  of  himfelf, 
 diggeth  out  of  the  hidden  Mines  of 
 Learning  or  Nature,  is  imparted  gene- 
 roufly  to  the  Publick;  lie  enrichetli 
 that  at  his  private  Expence,  and  ma- 
 kcth  others  wife  by  his  own  Harms. 
 
 An  d 
 
Ill      An  Enquiry  into  the 
 
 A  N  D  as  Theory  is  in  it  felf  truly- 
 beneficial  to  the  Publick;  fo  hath  it 
 been  efteemed  and  venerated  as  fuch 
 by  Mankind  in  all  Ages  of  the  World,  j 
 Thefirll:  Inventors  of  uleful  Arts  were 
 accounted  Gods,  and  had  divine  Ho- 
 nours and  Acknowledgments  paid  to 
 them,  and  their  Memories  were  pre- 
 ferved  and  continued  facred  unto  late 
 Pofterity  :  And  it  hath  been  the  Prac- 
 tice of  all  wile  and  flourifhing  Com- 
 monwealths to  found  Academies,  or 
 Places  of  Study,  for  the  Advantage 
 and  Erudition  of  the  Curious ;  that 
 their  Minds  being  withdrawn  from 
 fenfual  and  fecular  Employments,  they 
 might  the  better  apply  themfelves  to 
 the  Knowledge  of  Letters,  and  to  the 
 Speculation  of  Truth ;  and  the  Con- 
 fequence  of  this  hath  been  the  Im- 
 provement of  all  the  liberal  Arts  and 
 Sciences,  to  that  heighth  of  Perfec- 
 tion  they  are  now  arrived  at. 
 
 Ik 
 
Nature  and  Tlace of  Hell,     113 
 
 I  N  vain  therefore  do  Men  difpute 
 •gainfl:  Speculation  ;  for  tliough  the 
 \bu{es  of  it  may  deferve  Correption, 
 rXt  furely  it  is  it  felf  above  Ccnfure; 
 he  bed  things,  we  know,    are  liable 
 
 0  Milapplication,  and,  when  corrupt- 
 id,  degenerate  into  the  worft ;  but  llill 
 hat  is  no  Argument  againil:  themi 
 vVe  ought  not  certainly  to  conceive 
 jhe  leall  Prejudice  againil  Religioiij 
 pecaule  its  Beauty  is  fuch,  that  it  pre- 
 pileth  with  Ibme  who  are  not  truly 
 (cligious,  to  put   on  the  Mask  of  it  ; 
 
 nd  when  they  have  fo  done,  under 
 he  Cover  of  that,  they  many  times 
 £t  the  vileft  Impieties.  Nor  is  it  any 
 eal  Reproach  to  Truth j  that  its  oppo- 
 ite  Falihood  is  fometimes  drefs'd  up 
 
 1  its  Cloaths,  and  fo  palmed  upon 
 he  World  for  it*  If  Religion  wer^ 
 ot  excellent,  there  would  not  be  lb 
 lany  Hypocrites  as  there  are ;  and  if 
 rnth  were  not  amiable,  there  would 
 ot  bs  fo  much  Paint  and  Fncui 
 lid  on  Falfities  to  make   them  look 
 
 I  Jiks 
 
1 1 4      An  E  N  Q_u  1  R  Y  miii  the 
 
 like  it :    So  though  Speculation  hath 
 been  biafled  and  wire-drawn  by  the 
 PalTions  and  Interefts   of  evil  Men, 
 and  made  to  ferve  to  the  apparent  Da- 
 mage both  of  Religion  and  Truth j  yet 
 is  it  in  it  felf   never  the    lefs  valu- 
 able for    that ;     becaufe    that    is    fo 
 far  from  being  the  natural  Refult  and 
 Confequence  of  it,  that  no  one  thing, 
 purely  of  this  World,  hath  been  more 
 conducive  to  the  real  Good  and  Eftab- 
 lifliment  of  both. 
 
 I  would  not  here  be  miftaken,  as  if 
 I  preferred  the  fpeculative  part  of  Re- 
 ligion above  the  pradlick ;  I  enter  into 
 nofuch  Difpute  ;  or,  as  if  I  thought  all 
 Men  proper  for  the  refined  part  of  it; 
 I  might  as  well  fuppofe  all  cut  out  for 
 Politicians:  But  I  urge  this  becaule  1 1 
 take  Speculation  to  be  commendable 
 in  all,  and  neceflary  in  fome,  and  be- 
 caufe I  would  not  have  the  Ornament, 
 both  of  a  Man  and  a  Chriflian,  de- 
 fpifed  and  trodden  under  Foot. 
 
 There 
 
N. It  arc  and  TIace  of  Hell.   115 
 
 There  is  a  great  dilference  be- 
 tween rcprclcnting  Religion  as  a  mere 
 Science,  and  urging  the  Excellence 
 and  NecefTity  of  Knowledge  in  Reli- 
 gion ;  the  former  of  tlicfe  few  have 
 aiiirmcd,  and  the  latter,  as  few  dQwi- 
 ed ;  and  both  the  Affirmers  of  the  one, 
 and  Denyers  of  the  other,  have  been^ 
 generally  fpeaking,  Enthujiajis, 
 
 It  may  perhaps  be  the  fault  of  the 
 Men  of  this  Age  to  be  more  violent 
 on  Difputes  than  on  the  Performance 
 of  their  known  Duties  ;    many  fanfie 
 themfelves  skilled  in   the  Depths   of 
 Controverfy,    and    for    that    Reafoa 
 think   themfelves  of  a  fuper-eminent 
 fize  for  Piety;  when  really  m  Under- 
 ftanding  they    are  Babes    and    mere 
 Dwarfs  for  Pradice  :    But  what  then ! 
 fhall  Reafon  be  quite  laid  aHde  becaufe 
 of  thefe  Mens  vain  Pretences  to  it  ? 
 Shall  that  have  nothing  to  do  in  Mat- 
 ters of  Religion,   becaufe  fome  of  its 
 Myllcries  are   above  it,     or  becaufe 
 I  2  fome 
 
115         An  E  N  Qjj  I  R  Y  into  the 
 
 fome  of  irs  Profeilors  are  below  it, 
 Or  at  lead:  are  not  entire  Mafters  of 
 it  ?  This  is  a  Confequence  that  reqiii- 
 reth  more  than  ordinary  degrees  of 
 Speculation  to  make  out ;  and  u  it 
 were  admitted,  would  be  ferviceable 
 to  none  that  I  know  of,  but  them  that 
 challenge  an  im.plicit  Faith  to  all  their 
 Dictates  and  Determinations,  and  ex- 
 tol and  magnifie  Ignorance  as  the  true 
 Parent  of  Devotion.  Certainly  the 
 Difputings  of  this  Age,  bad  as  they 
 are,  are  not  worfe  than  the  profound 
 and  dark  Ignorance  of  fome  preceding 
 ones. 
 
 I  fpeak  not  this  to  encourage  Men 
 to  be  talkative,  and  given  to  difpute  ; 
 to  entertain  either  themfelves  or  others 
 with  crude,  indigefted  Notions,  or  to 
 make  Sj^eculatiGu  their  chiefeft  Study 
 or  Bufinefs.  No !  but  to  let  us  fee  that  it 
 is  the  part  of  a  Man  to  think,  and  to  dif- 
 courfe ;  and  that  Knowledge  is  to  be  eC 
 teemed  no  mean  part  of  our  Duty.  Un- 
 doubtedly the  Minifrcrs  of  Chrift  do 
 
 well 
 
Nature  and  Tlace  ofWiLhL.      1 1 7 
 
 well  to  inculcate  Pra6lice;  but  cannot 
 tint   be   clone  without  flying  in  tlic 
 Face  of  Knowledge?  Is  not  the  Inno- 
 cence of  the  T>ove  confident  with  the 
 IVifdom  of  'the  Serpent  ?    Is  not  the 
 Peiie6lion  of  the  one   the   Comple- 
 ment of  the  othir  ?   Can   there  he  a 
 compleat  Innocence  without  W'jfdom^ 
 any  more  than  a  true  aiul  pt;rfc£l  ll^if- 
 dom  without  Innocence  ?   If  ye  knoipj  ?^  Jfi'. 
 thefe    things   doth  furely  prdlipporc '"" 
 Kno'-juledgCj  and  the  Happinefs  confe- 
 qucnt  to  Tra^ice  will  not  be  taken 
 av/ay    or    diminiflied,    becaufe  it   is 
 grounded  upon  Kno^juledge.     One  nc- 
 cclTary  QiiahHcation  of  true  Zeal  is, 
 that  it  be  according  to  Knowledge  ;sK.or\\.  lo. 
 and  we  are  exhorted  by  tlie  Apodle  to^' 
 be  /"//  ^Onderflanding  Men^  and  to  ///-  iCor.  14. 
 crcafe  in  the  Kjww ledge  of  God.    Doth^*^* 
 not  St.  ^Fciul  fay,    The  hivifible  things CoM.  i. 
 of  God  J  even  his  eternal  ^^ower  and^^' 
 Godhead  J    are  clearly  feen  from  the^^ 
 Creation  of  the  fForldj  being  under- -o- 
 food  by  the  Things  that  are  made  ?  But 
 can   the   Works  of  the  Creation  dc- 
 I  3  clare 
 
 \.c\\\.  1. 
 
1 18      An  Enquiry  into  the 
 
 clare  the  Power  and  Glory  of  the  Cre- 
 ator to  them  that  do  not  behold  them  ? 
 If  the  Eye  of  Reafon  be  put  out,  or, 
 which  amounteth  to  the  fame  thing 
 be  kept  faft  fliut  againft  the  Wonders 
 of  them,  how  can  the  admirable  Con- 
 trivance of  the  great  Archite£t  be 
 difcerned  from  them  ? 
 
 Speculation  then  is  both  a  reveal* 
 ed  Duty  and  a  part  of  natural  Re- 
 ligion too,  and  confequently  ought 
 to  be  efteemed  by  us,  both  as  we  are 
 Chriftians,  and  as  we  are  Men.  It  is 
 like  a  generous  Fruit  Tree  growing 
 in  the  rich  Soil  of  Religion  ;  out  of 
 which  indeed  there  are  apt  to  fprout 
 many  noxious  Suckers  and  luxuriant 
 Branches,  which  both  may,  and 
 ought  to  be  cut  off;  but  then  due 
 Care  is  to  be  had  in  the  doing  it,  that 
 the  Stock  it  felf  fuffer  no  Injury,  left 
 inftead  of  mending  we  mar  the  whole 
 Matter,  and  Religion  be  deprived  of 
 one  of  its  faireft  and  moft  fruitful  Pro- 
 ductions :    Knowledge   is    Religion's 
 
 Lea- 
 
Nature  and  T'lace  of  V^ ell.    119 
 
 Leaven,  it  diffufcth  the  Efficacy  of 
 its  Ferment  through  the  Lump  till  the 
 whole  is  leavened.  It  is  the  Salt  that 
 feafoneth  all  its  Duties,  and  without 
 which  Obedience  itfelf  is  infipid  and 
 taftelcfs,  the  Sacrifice  of  an  Afs,  a 
 mere  empty  and  fenfelefs  Nothing. 
 To  be  fliort,  Specitlat'ton  is  not  only 
 a  Qj-ialification  of  a  Divine,  but  an 
 Accompliiliment  in  any  Perfon.  And 
 therefore  it  is  not  merely  the  Nece(fi- 
 ty  of  fome,  but  ought  to  be  the 
 Choice  of  all.  The  Pcric£lion  of  the 
 Duty  the  former  fliould  always  aim  at, 
 but  a  competent  Meafure  of  it  all  are 
 engaged  to  attain,  I  mean  according 
 to  Mens  Capacities  and  Opportuni- 
 ties ;  and  truly  the  leafr  degree  of  it 
 in  any  is  rather  to  be  cherillrd  than 
 chaftis'd,  as  dcferving  Praife  and  En- 
 couragement, not  a  Frown  and  Re- 
 buke, The  more  curious  Men  are  in 
 Religion,  the  better;  I  do  not  per- 
 ceive how  they  can  undcrfland  too 
 well:  It  is  more  commendable  certain- 
 
 1 4  ly 
 
I ZO     An  Enquiry  into  the 
 
 ly  to  be  neat  than  flovenly,  to  have  a 
 diflinguilliing  Palate  than  no  Tafle  at 
 all. 
 
 Our  Religion  is  fuch  as  will  bear 
 the  Tefl-  of  the  niceft  Reafon^  and 
 necdeth  not  to  fear  the  moil  ftrid  and 
 clofe  Applications  of  it ;  for  if  fome 
 of  its  Myfteries  are  above  it,  yet  none 
 are  againjQ:  it.  And  though  its  Sanfti^ 
 ons,  with  refpe£l  to  the  next  Life, 
 are  not  in  their  full  Extent  and  Lati- 
 tude explain'd  to  us ;  yet  may  we,  by 
 a  diligent  Attention  to  them,  in  a 
 great  Meafure  attain  to  a  clear  and  dif- 
 tin£l:  Perception  of  their  Nature  and 
 Quality.  And  the  exercifing  our  felves 
 in  this,  is  both  a  delightful  and  profi- 
 table Work.  It  cannot  fureiy  but  be  de- 
 lightful to  be  enquiring  after  our  Fa- 
 therms  Country,  thofe  happy  Regions, 
 where  after  a  fliortand  painful  Life  end- 
 ed, we  hope  to  pitch  our  Tents,  and  live 
 for  ever.  It  cannot  but  be  profitable 
 to  ruminate  on  the  dreadful  Puniflir 
 ments  annexed  to   the  breach  of  our 
 
 Duty, 
 
Nature  and  Tlace  of  Hell,     i  1 1 
 
 Duty,  that  fo,  by  the  Performance  of 
 that,  we  may  take  care  to  avoid  them. 
 Tlie  more  the  former  are  confidered 
 by  us,  the  more  pleafurable  will  our 
 Search  after  them  be  ;  and  the  more 
 the  latter  are  revolved  in  our  Minds, 
 the  greater  Averfion  will  tliey  work 
 in  them  to  the  Enticements  of  Sin : 
 And  therefore  it  hath  been  the  Care 
 of  holy  and  good  Men,  that  they 
 might  efFedlually  perfuade  us  to  lead 
 virtuous  and  godly  Li^'es  ;  to  difplay 
 and  lay  open,  as  much  as  poiTibly  they 
 could,  the  Glories  and  Beatitudes  of 
 Heaven,  as  the  very  ftrongeft  Charm 
 and  moft  powerful  Alleftive  to  it. 
 And  that  they  might  deter  us  from 
 Wickednefs  and  Vice,  to  prefent  to 
 our  View  the  horrid  Torments  and 
 Agonies  of  Hellj  as  the  mod  dire£l 
 and  fure  Antidote  againll:  ir.  And  as 
 their  Endeavours  have  been  all  along 
 well  defigncd,  fo,  no  doubt,  they  have 
 been  very  elfectual  to  reftrain  and  re- 
 form the  Actions  of  Men ;  for  if  thefe 
 
 Argu- 
 
Ill      An  Enquiry  into  the 
 
 Arguments  will  not  prevail,  there  are 
 none  that  will. 
 
 Other  Motives  there  are  befidcs 
 the  Veracity  of  God^  and  the  Signifi- 
 cation ot  his  Will,  proper  to  infufe 
 Faith  and  Holinefs;  elfe  why  are  not 
 thofe  the  only  ones  made  ufe  of  by 
 Divines  to  excite  and  encourage  Men 
 to  live  and  die  to  the  Lord  ?  Indeed  he 
 that  doth  really  beheve  in  God  mufb 
 believe  that  h£  is  true;  and  a  Decla- 
 ration of  the  true  God  to  fuch  as  be- 
 lieve in  him,  is  a  fuificient  Motive  of 
 Aflent  in  all  Cafes ;  but  yet  thofe  are 
 hardly  the  only  Motives  to  AfTent  in 
 any,  and  fpecially  not  in  the  Cafes  of 
 a  general  and  explicit  Account  of  the 
 Rewards  and  Punifliments  of  the 
 next  Life,  as  they  arc  Perfuafives  to 
 Piety  and  Virtue  in  this. 
 
 The  Suitablenefs  or  Agreement  of 
 them  to  our  Nature  is  fomething  diffe- 
 rent from  both  the  other;  and  yet  1 
 take  that  to  be  an  Argument,  and  a 
 
 very 
 
Nature  and  Tlace  of  Hell,  iZj 
 
 very  good  one  too,  for  our  AlTcnt  to 
 them.  And  indeed  this  is  tlic  true 
 Reafon  of  learned  Mens  Inquiry  into, 
 and  difcourfing  of  the  Nature  andQiia- 
 lity  of  them,  v;j^.  that  they  may  make 
 them  appear  to  be  what  to  be  fure 
 tliey  are.  Rational,  and  adapted  to 
 our  Conftitution  and  Being  as  we  are 
 Men,  and  by  Confequence  proper  to 
 work  on  the  PaHions  and  Affc£lions  of 
 our  Nature  as  fuch. 
 
 And  Go^  himfelf  hath,  in  this  rcf. 
 pc6l,  vouchfafed  to  condef:end  to  our 
 Infirmities  ;  for  he  hath  not  only,  as 
 our  fupreme  Lord,  laid  his  Commands 
 upon  us,  which  he  might  have  done 
 and  gone  no  farther,  if  he  h.ad  fo  plea- 
 fed;  but,  as  our  jull  Judge,  he  hath 
 ordained  Sanations,  and,  as  our  all-wife 
 Creator,  he  hath  fuited  them  to  the 
 Frame  and  Temperament  of  our  Be- 
 ings. And  he  hath  promulgcd  them, 
 not  in  general  Terms  only,  but  with 
 many  fingular  Particularities  ;  which, 
 when  throughly  and  with  cxprefs  In- 
 
 ten- 
 
114      -^/^  Enquiry  into  the    ' 
 
 tention  of  Mind  confidered  by  lis, 
 mud:  gain  our  AfTent  to  them,  and  fully 
 fatisfie  us  of  the  Truth  of  the  divine 
 Revelation  of  them;  and  that  they 
 cou'd  come  from  no  other  than  the 
 God  that  made  us,  and  who  alone 
 knoweth  theWorkmanQiipof  his  ov/n 
 Hands.  In  a  Word,  the  Rev\^ards  pro- 
 pofed  are  not  only  faid  to  be  large^ 
 but,  by  the  Defcription  made  or  them, 
 they  appear  to  be  rational  too.  And 
 the  PuniOiments  threatned  are  both 
 great,  and  fuch,  we  are  allured,  as  are 
 pungent  and  afili£live  to  the  whole 
 Man.  That  the  Truth  of  this  may 
 the  better  appear,  it  may  be  conveni- 
 ent to  inftance  in  a  few  Texts  of 
 Scripture,  that  give  fuffijient  Intima- 
 tion of  the  Nature  and  Qiiality  of 
 them. 
 
 N  o  w  concerning  the  Rewards  of 
 the  next  Life,    it  is  laid,    not  only  in 
 Rom.  s   general   Terms,    that  the   Sufferings 
 iS.         of  this  Life  are  not  worthy  to  be  com- 
 pared to  the  Glory  that  Jliall  be  reveal- 
 ed 
 
Nature  and  Tlace  o/"  H  E  l  l.     1 1 5 
 
 cd  in  us  :  But  that  the  Nature  of  that 
 Glory  might  in  fome  fort  be  dilcerned 
 b/  us,    the   lame  Apoflle   telleth   us, 
 that  noiL'  '■jne  fee  through  a  Glafs  dark- 1  Cor.  13. 
 Ijj  but   then   Face  to  Face  :  Now  I^'^' 
 know  in  part„  but  then   I  Jball  know 
 even  as  1  am  known.     And  St.  ^ohn 
 faith,  Beloved:,    now  are  we  the  Sons  ^]'''^^'i-'^' 
 of  God  J  and  it  doth  not  yet  appear 
 what  we  /ball  be  ;    but  we  know  that 
 when  he  appearethj  we  Jhall  be  like 
 him  ;  for  we  flmll  fee  him  as  he  is. 
 And   our   Lord   and   Saviour  himfelf 
 pronounccth  the  pure  in  heart  bleffedj^^t.lsUt.i^, 
 for  they  ftjall  fee  God.     And  he  telleth  * 
 liis    Difciples   thus,    ///  my  Father^ sst.  Job. 
 Houfe   are  many  Manfionsj    I  go   to  ^^' "'  ^* 
 prepare  a  Tlace  for  you  ^  that  where 
 I  am  J  there  ye  7nay  be  alfo.     And  ac- 
 cordingly the  Apoftle  affimieth,  that 
 we  f) all  be  ever  with  the  Lord.     And  i  Thefl: 
 therefore  it   was  that  he  fo  earncftly"^"  ^^* 
 dcfircd  to  depart,  that  ib  he  might  be 
 with  Chrift  which  is  far  better.    And  riulip.  i. 
 the  Author  of  the  Epiillj  to  the  He- 
 brews eftecmech  it  the  great  Privilege 
 
 of 
 
 2::. 
 
^  16      An  Enquiry  into  the 
 
 of  Chriftians,  that  they  are  entituled 
 
 Heb.  xii.  to  the  heavenly  Jeritfalemj  and  to  the 
 
 -i>^3,2  ' ^Q^^gfy  QJT  ^jj^  innumerable  Company  of 
 
 Angels  J   of  the  general  Ajfembly  of 
 the  Church    of  the   firft   born  ;    of 
 God  the  Judge  of  allj   of  the  Spirits 
 of  juji  Men  made  perfeB^  arid  of  Je^ 
 fits  the  Mediator  of  the  new  Cove- 
 nant.    And  Chrift  himfelf  faith,    To 
 Rev.3.2i.^^'^  fjj^f  overcometh  will  1  grant  to 
 Jit  with  me  in  my  Throne _,  even  as  I 
 alfo  overcame  J  and  am  fet  down  with 
 my  Father  in  his  Throne,     And  the 
 Adoration   that   is  paid  to  God  and 
 Chrifj  is  particularly  defcribed  in  the 
 fourth  and  fifth  Chapters  of  the  Re^ 
 velations. 
 
 S  o  then,  if  to  know  as  we  arc 
 known  ;  if  to  contemplate  the  blelled 
 Face  of  Godj,  and  to  be  like  liimj 
 if  to  enjoy  the  fweet  Society  of  our 
 deareil  Lord  and  Mafter,  and  to  be 
 fellow  Citizens  with  the  Saints  and 
 Angels,  and  to  pay  our  Service,  Ho- 
 niage  and  Adoration  to  him  that  Jit- 
 
 teth 
 
Nature  and  Tlace  of  Hell,    127 
 
 tetb  on  the  Throne j  and  to  the  Larnb 
 for   ever  and  ever  :    If  thefe,    I  fay, 
 are  to  be  looked  upon,    as,  what  in- 
 deed they  arc,  explicit  Defcriptions  of 
 the  Nature  and  Qiiality  of  the  Joys  of 
 Heaven,  then   are   not   they,  like  the 
 Ark  of  old:,  forbidden  to  be  fcen^  they 
 are  not  t\\Q  fecret  things  that  belong 
 to    God ;   but    part  of   the  revealed 
 things  tliat  belong  to   usj   and  to  our 
 Children  for  ever^  that  ive  may  there- 
 by be  encouraged  to  do  all  the  JVordsDcnt.  29; 
 oftheLa-Ju.     For   though  it  is  very"^*^'  "^'• 
 true  that  E^e  hath  not  feen^  nor  Ear  i  Cor.  2. 
 heard  J   neither  have  entered  into  the^' 
 Heart  of  Man^,  the  things  which  God 
 hath  fre^ared  for    them    that   love 
 htm  :    Yet   it  is   alfo   as   true,    what 
 immediately  followeth,  But  God  hathv,  10. 
 revealed  them  unto  us  by  his  Spirit , 
 which  fearcheth  all  things ^  yea  the 
 deep  things  of  God. 
 
 And  that  the  Nature  and  Quality 
 of  the  Punifhmcnts  is  revealed  like- 
 wife,  is  evident  from  what  hath  been 
 
 al- 
 
1 18       An  Enquiry  into  the 
 
 already  alledged  in  the  fecond,  tiilrd 
 and  fourth  Chapters  of  this  Book  ;  fo 
 that  I  fhall  obferve  nothing  more  here, 
 than  that  it  is  not  only  the  bare  pre- 
 ceptive part  of  the  Gofpel  we  are  to 
 attend  to ;  but,  in  order  to  our  ful- 
 filling that,  we  fhall  do  well  to  have 
 a  fpecial  regard  to  the  Promifes  and 
 Threatnings  of  it,  as  principally  de- 
 figned  to  influence  our  Affections, 
 which  is  confeiledly  the  dired  and 
 great  bufinefs  of  Religion. 
 
 And  indeed  thefe,  I  mean  the  par- 
 ticular Promifes  and  Threatnings  of 
 the  Gofpel,  are  alone  accommodate  to 
 allay  the  Heats  and  Diforders  of  our 
 Nature  :  And  the  want  of  them  hath 
 been,  and  is  the  Defect,  the  great 
 Defect  of  other  Religions,  and  is  a 
 fuiBcient  Diftin6tion  of  the  Revelation 
 of  the  everlafting  Gofpel  from  them  all. 
 The  Chriltians  Heaven  is  clearly  ano- 
 ther thing,  and  of  a  quite  different  Na- 
 ture from  the  Elyzian  Fields  of  the 
 ancient  Heathen,  and  from  the  fenfu- 
 
 al 
 
Nature  and  Tlacv  0/  H  E  t .  l  .     1 1 9 
 
 fil  Taradife  oF  the  prefent  Mahiime- 
 tan  ;    and   the   HeU  dcfcribtd  in  the 
 Gofpcl  is  not  with  the  fame  Particula- 
 rities to  be  met  witli  in  any  otlicr  Re- 
 ligion,  that  is    or   hath  been  in  the 
 whole    World.      Kno-j!;iHg  therefore  ,ii  Cor.  5^ 
 on  the  one  hand,  thefe  Terrors  of  the^^ 
 iaordj  '■ji'e perfuade  Men  ;  and  havings 
 on  the  other,  thefe  TromifeSj  '•jue  ex- 
 hort them  to  cleanfe  them fe Ives  from 
 all  Filthinefs  both  of  Flejh  and  Spi- 
 y'ttj  perfecting  Ho  line fs  in  the  Fear  of^-  7!'' 
 the  Lord. 
 
 I N  Finej  to  bring  the  whole  to  as 
 flioit  an  IlTue  as  I  can ;  as  Speculation 
 in  general  is  commendable,  lo  the  Re- 
 wards and  Puniihments  oF  the  next 
 Lite  are  proper  Obje6ls  of  it.  And 
 fo  long  as  Men  have  a  due  Regard 
 and  Veneration  to  the  ilicred  Autho- 
 rity of  Holy  Writ,  and  behave  them- 
 lelves  with  an  humble,  modelf,  and 
 fubmiffive  Refpeft  to  it,  they  may 
 propofe  fuch  Reafons  as  they  take  to 
 be  explanatory  of  .  what  the  Holy 
 K  Scrip- 
 
ijO      jin  E  N  au  I  R  X  into  the 
 
 Scriptures  have  declared  concerning 
 thefe  Things,    as  well  as  any  other 
 whatfoever.     And    he  who    denieth 
 this,  and  telleth  me  that  the  general 
 Account  we  have  in  Scripture  of  the 
 Glory  that  fhall  be  revealed  in  us,  hath 
 received  no  additional  Force  at  all, 
 nothing  proper  to  work  on  the  Hearts 
 and  Affedions  of  Men  from  the  pro- 
 found, but  clear  Reafonings  of,  (for 
 inftance)  amongft    fome  others,    the 
 gjf^^^'j  late  incomparable  Dr.  Scott j  doth,  at 
 the  fame  time,    what  in  him  lieth  to 
 fatisfy  me,  that  there  is  an  End  both 
 of  writing  and  fpeaking ;  and  that  all 
 Ratiocination  whatfoever,  beyond  the 
 bare  Letter  of  the  Text,  is  unnecelTa' 
 ry,  and  what  is  more,  unlawful  too* 
 li 
 T  o  be  Brief,    if  I  were  not  well 
 ♦Biirnct'^affured  of  the  ^  Liberty  each  Man 
 J*/'|^^^.^^hath   of   propounding  a  Jpeculatzve 
 2ib4. c.9!Qiiefl:ion.concerning  thefe  things,  with- 
 vhap^^owt  the  leaR- apparent  Hazard  either  of 
 if,  in  tbh\y\^  own,  or  other  Mens  Salvation,  by 
 ranattain^Q    doiug ;    nothing   ia    this  World 
 '"  '^^^>^:  Ihould 
 
Nature  and Tlace  ^/Hell.    i^i 
 
 fliould  have  obliged  me  to  enter  upon-(^*"^^'  // 
 this  Argument :    But  fince  I  am  ^uWy And  maie 
 ncrfuaded    that    the  Souls    of  Men '^'''"''^ 
 without  their  own  previous,  concomi-c^«w««- 
 tant,  or  fubfequcnt  Fault,  can  I'eceive^XSw*^ 
 no  real  Prejudice  by  a  moderate  at-^"^^"'»" 
 tending  to   fuch  like  Speculations  asTvA-;ee- 
 thefe:   and    that  this,    which  I  nowr'-!^'"%» 
 
 '  '  hath  right 
 
 advance,  may  rather  be  uleml  and  (hv-hcffcr  bis 
 Viceable  to  Religion  than  other  wife  ;ti"{f',//^' 
 I  have  adventured  to  propofe  it  as  a'^'^.'^^«^- 
 Conjeffure  and  no  more,  to  be  cmbra-^     ''* 
 ced  or  rcfufcd  as  Men  in  their  Judg- 
 ments fhall  be  convinced  of  the  Pro- 
 bability or  Improbability  of  it.     On- 
 ly thus  much  I  muft  fay  for  it  at  pre- 
 fent,   that   having  well  weigh'd  and 
 confider'd  it,    it   feemeth,    according 
 to  the  Module  of  my  poor  Underiland- 
 ing,  highly  probable :    and  fuch  as  is 
 back'd    with   found  and    convincing 
 Reafons,  which  are  the  Subjed  of  the 
 following  Chapter. 
 
 K  %  Chap', 
 
132*         An  E  N  (Tu  I R  Y  mlo  the 
 
 HAP. 
 
 Vll. 
 
 Reafom  for   the  aforefaid  Con- 
 je^ure, 
 
 HAVING  conjeftured  that  the 
 Body  of  the  Sun  is  the  Tarta- 
 rus or  Local  Hellj  ic  will  be  expelled 
 that  fome  Reafons  be  laid  down  to  juf^ 
 tify,  and  fhew  the  Probability,  at 
 leait,  of  the  AiTertion. 
 
 L  N  o  w  the  firfi:  that  I  fhall  bring 
 for  this  Purpofe,  fliall  be  drawn  from 
 the  Nature  of  the  Body  of  the  Szm. 
 And  here,  I  hope,  it  will  not  be  ex- 
 pe6ted  that  I  fhould  give  you  a  parti- 
 cular Defcription  of  the  Sun\  Body^ 
 fo  as  to  fet  down  the  Modus  of  itsj 
 Bxiftence  or  Operation.  That,  I  con- 
 fefs,  is  a  Task  too  difficult  for  my  Un- 
 dertaking. Or,  that  I  fliould  give  an 
 Account  of  all  thofe  Theories  that 
 have  been  formed  of  its  feeming  vari- 
 ous 
 
Nature  and  Tlace  ofViELi..     13^ 
 
 )MS  M(3tions,  with  rcfpccl  to  this 
 I'ciTcllrial  Globe,  and  the  other  Parts 
 ot"  the  vifible  Creation.  This,  could 
 I  perform  it  never  fo  exa6lly  and  well, 
 would  not  be  pertinent  to  my  prefent 
 Furpofe  :  For  which  it  will  be  fuffici- 
 ent  if  I  obferve,  what,  indeed,  is  ob- 
 vious to  each  Man's  Senfe  and  Reafon, 
 that  the  Body  of  the  Sun  is  real,  cor- 
 poreal Fire.  If  any  one  be  fo  Ihipid 
 as  to  doubt,  or  fo  hardy  as  to  deny 
 this,  let  him  only  betake  himfelf  to 
 thofe  Parts  of  the  World  that  lie  d'l- 
 re£lly  under  the  Line,  and  there  ex- 
 pofe  his  naked  Body  to  its  fcorching 
 Beams,  when  in  its  full  Meridian 
 Strength :  Or,  if  that  be  too  long  a 
 Voyage  for  him,  let  him  even  in  thefe 
 cooler  Climates,  on  a  clear  Summer's 
 Noon,  lay  himfelf  open  to  its  pier- 
 cing Rays,  when  collefted  into  the 
 Focus  of  a  refle6ling  Concave,  or  o- 
 ther  Burning  Glafs,  and  he  will  re- 
 ceive immediate  and  fenfible  Satista6li- 
 on.  That  the  Body  of  th.e  Srm  is 
 Fh'c^  is  as  evident,  as  that  it  fliineth. 
 K  q  It 
 
J34    -^^  E  N  Q  u  I R  X  m(y  the 
 
 It  is  as  demonflratively  the  Fountain 
 of  Heat  as  of  Light ;  it  doth  no  lefs 
 refrcili  us  with  the  Communication 
 of  its  fervid,  than  delight  us  with  the 
 Diffurion  of  its  hacid  Quality.  And 
 he  who  queftioneth  this,  may  as  well 
 doubt  whether  or  no  it  be  Day,  when 
 it  is  apparently  above  our  Horizon. 
 
 We  have  had  a  mighty  ftir  amongft 
 
 our  experimental  Philoibphers  about 
 
 the  TerJ^eUia/  Fire.    We  have  been  ' 
 
 £>r.v\ot.  told  by  a  Gentleman,  that  in  theZ/i- 
 
 hiPbUcj.^  ^11^^    ylsbeftinum    or    Earth-flax,    he 
 
 oliT^^L.  thought  he  had  found  out  an  everlaft- 
 
 166.       y^ry  Wick  ;  and  if  he  could  have  been 
 
 but  fo  happy  as  to  place  it  fo  as  that  it 
 
 might  be  conftantly  fupplied  with  that 
 
 liquid  Bitumen,  which  he  had  heard 
 
 of  at  T  Itch  for  dm  Shropjhtre^  the  Buii- 
 
 nefs  would  have  certainly  been  done. 
 
 He  told  alfo  of  certain  Fire  in  fome 
 
 Veins    of  Coals,    very  deep  in  the 
 
 Barth,  that   required  neither  Air  to 
 
 preferve  its  Adivity,    nor  any  other 
 
 than  its  own  conftituent  Matter  to 
 
 feed 
 
Nature  and  Tlace  of  Hell.    IJJ 
 
 iced  upon.  But  then  it  was  fuch  a  Fire 
 as  gave  Light  indeed,  but  did  not 
 burn  ;  a  mere  lambent  Flame j,  like 
 that  of  thole  fepukhral  Lamj^s  of  the 
 Ancients,  which  upon  the  leaft  Adaiif- 
 fion  of  Air  into  them  were  extinft, 
 and  vanifhed  into  nothing,  and  left  be- 
 hind them,  no  not  fo  much  as  the 
 leaft  Smoke  or  Vapor. 
 
 N  o  w  thefe  fanciful  Accounts  might 
 ferve  well  enough  to  entertain  and  di- 
 vert witty  Men ;  but  they  will  hardly 
 ftand  the  Tell:  of  a  clofe  Difquiiiti- 
 on.  In  truth,  if  they  were  through. 
 ly  dirculFed,  they  would  be  found  to 
 be  mere  notional  Whims,  fuch  as  have 
 no  other  Exiftence  than  in  the  fertile 
 Brain  of  him  that  tirit  related  them. 
 
 But  what  need  Men  be  fo  very 
 earnell:  to  hunt  out  for  that  which  is 
 every  Day  prefented  to  them  ?  by  the 
 Light  of  which  they  behold  and  dif- 
 cern  other  Objefts,  the  burning  Heat 
 of  which  they  are  fo  fenfible  of,  and 
 K  4  the 
 
1^6     j4n  Enquiry  into  the 
 
 the  Continuation  of  which,  they  are 
 perfeQ:ly  fatisiied  hath  been  ever  fince 
 the  World  was.  This  Fire,  as  the 
 Pf.  10.  4.Plah-nii]:  'i^Q2kt\\\^Goeth  forth  from  the 
 Mttermofl  ^art  of  the  Heavens  ■,  and^  J 
 runneth  about  to  the  End  of  it  again ^ 
 and  there  is  nothing  hid  frojn  the  Heat 
 thereof  This  Fire  is  placed  at  fo  con- 
 venient a.  Diftance  from  the  Earth, 
 that  its  Heat  is  extreamly  comforting 
 to  us ;  which,  if  it  were  nearer  us, 
 would  fcorch  and  burn  us  up  to  no- 
 thing. It  is  a  Fire  that  is  neither  op- 
 preft  with,  nor  devoid  of  proper  Mat- 
 ter. It  hath  not  fo  much  Fewel  as  to 
 choke,  nor  fo  little  as  to  llarve  its 
 Flames.  It  is  not  fometimes  languid 
 and  weak,  and  at  other  times  over- 
 violent  and  raging ;  but  it  is  always 
 the  fame,  and  ever  refplendent  witli 
 an  equal  and  bright  fliining  Luftre, 
 In  a  Word,  when  I  contemplate  thi* 
 great,  glorious,  and  burning  Obie£l, 
 I  am  filled  with  Wonder  and  Amaze- 
 inent  to  think  what  Tyrenean  Mounl 
 tains  of  Sulphur,  how  many  At  Ian- 
 tick 
 
Nature  and  TUce  of  Hz ll.    i^J 
 
 tick  Oceans  of  fcalding  Bitumen,  are 
 requifitc  to  maintain  fuch  mighty, 
 fuel)  rapid  Flames. 
 
 The  jEtJtas  and  Vefuvios  of  the 
 Earth  are  mere  Glow-worms  to  it. 
 The  meaneft  culinary  Fire  that  is, 
 is  far  larger,  compared  to  them, 
 than  the  yery  largeft  of  them  all ;  nay, 
 than  they  all  put  together  are,  \yheri 
 conferrM  with  it.  If  they  Who  fup- 
 pofe  only  a  Metaphorical  Hellj  do  it 
 for  this  Reafon,  that  they  cannot  con- 
 ceive where  fuch  a  material  Fire  flioulcl 
 be,  as  is  fufficient  for  fo  great  a  Work ; 
 let  them  but  look  on  this,  and  they 
 will  fee  an  Objed  adequate  at  leail  to, 
 if  not  exceeding,  the  very  utmoft 
 Stretch  of  their  Imagination.     But, 
 
 XL  It  may  be  w^orth  my  wliilc  to 
 enquire  fomewhat  more  particularly 
 into  the  Magnitude  of  the  Body  of 
 the  SuUj  the  reafonablencfs  of  my 
 Hypothefis  in  a  good  Meafure  depend- 
 ing on  it;.     The  Body  of  the  Sun  was 
 
 judged 
 
138      An  Enquiry  Into  the 
 
 judged  by  Tycho-Braheus  (who  of  all 
 Philofophers  attributed  the  leafl:  Mag- 
 nitude to  it)  to  be  an  hundred  thirty 
 nine  times  bigger  than  the  Earth.  Co- 
 fernkits  computed  it  to  be  an  Hun* 
 dred  fixty  and  two.  And  the  old  Tto- 
 lematck  Hypothejls  would  have  it  to 
 be  one  Hundred  fixty  feven.  But  ^hi- 
 lippus  Lansbergius  fuppofed  it  to  be 
 much  larger,  *vtz.  Four  Hundred 
 thirty  four  times  bigger  than  the  Earth, 
 and  diftant  from  it  Fifteen  hundred 
 Semidiameters  of  the  Earth ;  each  of 
 which  containeth  between  three  and 
 four  thoufand  Miles.  This  Account 
 of  the  Magnitude  of  the  Sun*s  Body, 
 though  far  larger  than  the  other,  is 
 yet  but  very  fmall  in  Comparifon  of 
 that,  which  the  moil  skilful  Aftrono- 
 mers  and  Mathematicians  of  this  Age 
 Hugen.  do  givc  of  it.  Hugenlus  telleth  us 
 Coimo-  |.|-i^|.  QaJJint  in  France^  and  Mr. 
 Lib.  2.  Flamfted  amongll:  ourfelves,  affirm, 
 that  it  is  diftant  from  the  Earth  ten 
 or  eleven  thoufand  of  the  Earth's  Di- 
 ameters \  from  whence  it  is  colleded, 
 
 that 
 
Nature  and  Tlace  of  Hell,  i  39 
 
 that  it  is  a  Million,  nay  more  than  e- 
 leven  hundred  thoufand  times  bigger 
 than  the  Earth.  And  he  addeth,  that 
 he  himfelf  hath,  by  a  probable  Con- 
 je6^ure,  found  it  to  be  twelve  thou- 
 fand of  the  Earth's  Diameters  diftant 
 from  it.  Which  hitgc^  vajl  Space^ 
 faith  he,  if  it  were  to  be  meajured  by 
 Numbers  of  Miles ^  ijooiild  take  up 
 more  than  feventeen  Millions  of  Ger- 
 man Miles  ;  but  perhaps  li'e  fl?all  bet- 
 ter conceive  the  vaflnefs  of  it  in  our 
 Minds  J  if  we  meafure  tt  by  the  fwift- 
 7iefs  of  fome  certain  Motion.  And  if 
 we  fiippofe  a  Bullet  to  proceed  with 
 the  fame  fwiftnefs  it  doth  j  when  jujl 
 difcharged  from  a  Cannoji's  Mouthy 
 it  would  take  up  almoft  twenty  five 
 Tears  in  its  ^affage  from  the  Earth 
 to  the  Sun,  Nor  is  this  the  largeft 
 Account  that  hath  been  given  of  this 
 Thing.     For   ^  Eratofthenes  affirms 
 
 ■*  Oud  by  Willet  u^on  Gen.  from  Plutarch  dc  PU- 
 citis  Philofophorum.  Lib.  2.  Cap.  31. 
 
14-0      An  Enquiry  into  the 
 
 the  Sun  to  he  eiglit  hundred  and  four 
 Millions  of  Furlongs  dillant  from  the 
 Earth ;  which  at  eight  Furlongs  to  the 
 Mile  maketh  above  an  hundred  Mil- 
 lions of  Miles  of  it. 
 
 B  u  T  I  need  not  infift  on  this  laft 
 Account  ;  it  will  be  over  and  above 
 fufficient  for  my  Furpofe  if  the  Stm's 
 Body  come  up,  or  near  to  the  Calcu- 
 lation of  our  late  and  moft  eminent 
 Aflronomers,  who  earneftly  contend 
 that  it  is  ten,  eleven,  nay,  more  than 
 twelve  hundred  thoufand  times  bigger 
 than  the  Earth.  I  leave  it  to  profell- 
 ed  Arithmeticians  to  fum  up,  if  they 
 can,  the  fquare  Miles  of  its  Superfi- 
 cies ;  or,  what  is  more,  the  cubical 
 Miles  of  its  folid  Content  i  whilft  I 
 fitisfie  my  felf  with  obferving,  that  if 
 they  who  fuppofe  Hell  to  be  in  the 
 Earth,  think  the  twentieth  part  of  its 
 Semidiameter  on  every  fide  the  Cen- 
 ter to  be  Sphere  fufficient  for  the  Ac- 
 tivity of  its  Flames;  then  certainly 
 the  Body  of  the  Stin^  which  is  fo  ma- 
 
Nature  and  Tlacc  c/  H  E  l  l  .    141: 
 
 ny  hundred  thoufand  times,  as  thefe 
 Pliilofophers  have  defcribed  it,  bigger 
 than  the  whole  Earth,  muft  be  ac- 
 knowledged by  uU  to  be  capacious  e- 
 noLigh  for  that  Purpofe. 
 
 I  do  not  think  that  any  one  can  have 
 inuch  to  objctl  againft  this  Hypothe- 
 fis,  L'ither  from  the  nature  of  the  Bo- 
 dy of  the  Su;i^  or  from  the  magni- 
 tude of  it.  It  hath  apparently  the 
 Advantage  of  the  other  in  thefe  re- 
 fpe6ls,  which  yet  are  the  principal,  and 
 ought  to  be  of  the  greatell:  Weight 
 with  us.  For  fince  it  is  exprefly  re* 
 Vealcd  in  the  Word  of  Godj  that  there 
 is  fuch  a  riling  or  Place  as  Hell-VwQi 
 and  that  the  lame  is  appointed  for  the 
 Punifliment  of  an  innumerable  Com- 
 pany of  Devils  and  wicked  Men :  And 
 fmce  this  is  fo  far  from  being  found  a 
 thing  impoflible,  that  we  have  plain 
 demonllrative  Proof  of  fuch  a  Place 
 of  Fire  in  the  World,  abundantly 
 large,  and  capable  of  receiving  vail, 
 iahnite  Numbers  both  of  Devils,  and 
 
 alfo 
 
1 4Z      u4n  Enquiry  into  the 
 
 alfo  of  the  Bodies  of  Men ;  have  we 
 not  fome  Reafon  to  infer  that  this  is 
 pofTibly  the  Hell?  I  am  fure  no  one, 
 without  an  exprefs  Revelation  from 
 God  J  can  fay  it  is  not.  But  be- 
 fides  thefe  dire£b  and  eflential  Proofs 
 for  it,  there  are  other  confequential 
 ones  fufficiently  declaring  the  proba- 
 bility  of  it,  fome  of  which  fhall  be 
 taken, 
 
 5.  From  the  Pofition  or  Situati- 
 on of  it ;  concerning  which  I  fhall  not 
 pretend  to  frame  any  new  Hypothefis 
 of  my  own,  but  proceed  upon  that, 
 which,  as  it  was  very  ancient,  if  not 
 the  mofl  ancient  of  all,  fb  hath  it  been 
 revived  by  modern  Philofophers,  and 
 is  now  generally  received  by  the  learn- 
 ed in  that  way,  viz,  the  old  ^ythago^ 
 rick    and    new   Co^ernican    Syftem, 
 which    fuppofeth   the  Sun^   and  not 
 the  Earth,  to  be  placed  in  the  Center 
 of  the  World. 
 
Nature  and  Tlace  of  Hell,  i 4.3 
 
 I  fliall  not  need  to  contend  for  the 
 Truth  of  this  Hypothefis,  or  to  fet 
 down  what  it  hath  to  fay  in  defence  of 
 it  felf,  to  the  various  Objedions  drawn 
 from  Senfe,  Reafon  and  Scripture  a- 
 gainft  it.  This  hath  been  already  fuf- 
 ficiently  done  by  many  eminent  Hands, 
 and  particularly  by  the  famous  Gajfen^ 
 dus,  in  the  third  Book  of  his  Aftrono* 
 m'tcal  Inftittit'ton J  to  which  I  refer  the 
 learned  Reader.  I  fliall  therefore  at 
 prefent  take  it  for  granted,  and  ufe  it 
 as  the  Foundation  of  three  or  four  Ar- 
 guments for  my  Opinion.  In  order 
 <vhereunto  I  fliall  lay  it  before  the 
 Eye  of  my  Read  r,  only  wic'a  this  Va- 
 riation from  the  jlli;!!  Fii^ure,  that  the 
 Eartli  and  the  Stin  are,  in  fome  mea- 
 fare,  proportioned  to  the  foremention- 
 ed  difference  in  the  Alagnitudes  of 
 them. 
 
 Behold  therefore  the  Sttn  fixed 
 in  the  Center  of  the  Univerfe,  about 
 which  in  their  fevcral  orbits  the  Pla- 
 
 jaets 
 
144      -^^^  E  N  Q  u  i  R  Y  into  the 
 
 nets  are  fuppofed  to  move ;  and  among 
 them  this  terraqueous  Globe  on  which 
 we  live,  in  an  Orbit  large  enough  for 
 the  Moon  to  move  round  it  as  its  Af- 
 fecia,    without   interfering  with  the 
 Planets  of  Venus  and  MarSj  between 
 which  it  is  placed.     In  the  Orbits  near 
 the  Sun  are  Venus  and  Mercury ^  in 
 thofe  beyond  the  Earth  are  Mars^ 
 Jupiter  J    and    Saturn^    and   beyond 
 them   the   Firmament   of  the  fixed 
 Stars  y   between  Saturn  and  which 
 there  is  fuppofed  to    be   a   mighty, 
 yea  almoll:  infinite  fpacej   fo  that  by 
 reafon  of  the  diftance  between  the 
 Earth  and  fixed  Stars,   not  only  the 
 Earth,   but  even  the  magnus  Or  bis 
 it  felf,   or  the  whole  Heaven  where- 
 in the  Earth  moveth  and  performetli 
 her  Courfe  round  the  Sun^  is,  when 
 compared  with  the  Orb  of  that  im- 
 menfe   Firmament,    but    as  a  fingle 
 Point. 
 
 Such  is  the    Copernican  Syfteni 
 of  this  vifible  World,    to  which    I 
 
 fliall 
 
Nature  and  Tiaa of  He ^.l,     145 
 
 fliall  only  add  the  Coelum  Empyretim 
 in  the  llime  Form  that  Gajfendns  de- 
 ijribeth  it  in  the  vulgar  Ttolemaick 
 Scheme,  omitting  x\\q  primnm  mobile j, 
 and  the  Cryftalline  Heavens ;  becaufe 
 as  they  make  neither  for  nor  againft 
 our  Opinion,  fo  they  do  not  fuit  or 
 agree  with  our  Hypotliefis.  Now 
 that  which  I  defire  to  be  obfcrved 
 from  this  Scheme  in  the 
 
 ifl:  Place,  is,  that  the  two  EX7 
 treams  or  Opponents  in  the  higheft 
 degree,  are  the  Empyretinij  and  the 
 Body  of  the  Stin.  The  former  of 
 thefe  is  confefTed  by  Divines,  as  Gaf- 
 fendus  affirmeth,  to  be  the  Region  of 
 Angels  and  happy  Souls.  And  there- 
 fore what  more  rational  than  to  fup- 
 pofe  the  latter  to  be  the  Seat  of  De- 
 vils and  miferable  Spirits  ?  We  know  ^ 
 Heaven  and  Hell  have  been  all  along 
 oppofed,  and  judged  to  be  quite  con- 
 
 »  See  Dr,  Barrow  en  tb;  Creed.  Art.    Hi  c'efctnled 
 
 L  traiy 
 
1 46      An  E  N  du  I  R  y  into  the 
 
 trary  the  one  to  the  other.  Indeed, 
 there  are  not  greater  and  more  direft 
 Oppofitions  in  Nature  than  they  are  ? 
 hot  and  cold,  black  and  white,  hard  and 
 foft,  or  any  other  adverfe,  or  even  con- 
 tradictory Terms  may  as  foon  be  pre- 
 dicated of  the  fame  Subjedl,  as  Heaven 
 and  Hell  agree  in  any  one  Property^ 
 Degree  or  QuaHty  whatfoever. 
 
 Their  Contrariety  reacheth  even 
 C5ai.5.i7-to  this  World;    The  Fie jh^    faith  St, 
 ^aulj  lufteth  agahift  the  Sprit j  and 
 the  Spirit  againft  the  Flejhj  and  thefe 
 are  contrary  the  one  to  the  other.    And 
 if  we  obferve  the  Account  that  imme- 
 diately followeth,   of  the  Works  of 
 the  Fiefh  and  the  Fruit  of  the  Spirit, 
 they  will  plainly  appear  to  be  fo.    For 
 what  can  be  more  contrary  to  Adul- 
 tery j    Fornication^    ^Jncleannefs  and 
 Lafcivioujhefsj  than  Love;  the  pure 
 feraphick  Love  of  God.,  and  the  true 
 iincere  Love  of  our  Neighbour _,  the 
 doing  to  him  as  v/e  would  he  fhould 
 do  unto  us  ?  What  more  contrary  to 
 
 Idola^ 
 
 i 
 
Nature  and  ^lace  of  Hzll.    1 47 
 
 Idolatry  and  fFitchcraft^  than  Joy  and 
 ^eace    in    the    Holy    Ghoft  ?     What 
 more  contrary  to  Hatred  and  Vari- 
 ancCj  to  JVrath  and  Strife j  to  Envy- 
 ings  and  Alurthers^  than  Long-fuffer- 
 higj     Gentlenefsj    Goodncfs^    Meek- 
 nefs  ?  What  to  Herejies^  than  i^^/VZ?  ? 
 And  what  to  T)rtmkcjmcfs',\ndi  Revel- 
 lings^  than  Temperance?    Thefe  are 
 entirely  oppofed  to  each  other  here^ 
 and  what  is  more,  tliey  are  the  Seeds 
 of  a  compleat,  fixed  and  irreverfible 
 Oppofition  hereafter. 
 
 The  Natures  of  Virtue  and  Vice 
 are  fo  far  oppofed  in  this  World,  as 
 that  Virtue  can  never  be   Vice,    or 
 Vice  Virtue ;   yet  if  they  are  confidc- 
 red  with   relation  to    their  Subjcd, 
 they  are  alterable ;    for  a  good  Man 
 hiay  become  bad,  and  a  bad  Man  may 
 become  good.     But  in  the  next  World 
 they  are  oppofed  in  this  no  lefs  than 
 all  other  refpedts:   For,  after  Death, 
 our  Habits,  according  to  their  refpec- 
 tive  Predominancy,  will  be  always  ex* 
 L  2  tended 
 
An  E  N  Q^u  I  R  Y  into  the 
 
 tended  to  the  very  utmofl:  Pitch  they 
 are  capable  ofl  If  they  are  Good, 
 they  will  be  refined  and  made  altoge- 
 ther Impeccable;  if  they  are  Evil, 
 they  will  be  envenomed  with  all  Vi- 
 rulency  and  Malignity,  which  v/ill  be  ' 
 wholly  irrecoverable.  The  time  is 
 then  at  hand  when  Men  iliall  be  ei- 
 ther confirmat'i  in  BonOj  vel obfirmati 
 in  Malo  ;  or,  in  the  Language  of  the 
 Rev.  22.  Holy  Ghoft,  when  he  that  is  ujijujij 
 "will  be  unjuji  fiillj  and  he  that  is  fil- 
 thy^ will  be  filthy  jtill ;  as  he  that  is 
 righteous,  is  more  righteous  ftill,  and 
 he  that  is  holy  is  more  holy  ftill. 
 
 Nor  2iXQ  Heaven  and  Hell  con- 
 trary to  each  other  only  in  the  Qiiali- 
 ties  and  inward  Difpofitions  of  their 
 Subjects,  but  to  all  other  Intents  and 
 Furpofes  whatfoever.  God  the  King 
 of  Heaven^  is  diredly  contrary  to 
 Satan  J  the  Prince  that  ruleth  in  the 
 Children  of  Difobedience.  Indeed, 
 God  and  Satan  are  not  Contraries,  ra- 
 tione  Ejtfentiaj   with  refpeO:  to  their 
 
Nature  and  Tlace  0/  H k  l l.     149 
 
 T'lJcncc,  or  Being.  There  arc  not 
 \.\\o  contrary  independent  Eirenccs, 
 tlic  one  Good,  the  other  Bad  ;  as  Tin- 
 tarch  and  the  Manlchees  imagined. 
 But  they  are  oppofcd  as  to  the  Nature 
 jand  Operation  of  their  Beings,  and 
 {that  in  the  highefl:  Degree  pofTible. 
 God  is  a  Being  felf-fufiicient,  and  in- 
 idependent,  infinitely  pure,  good,  ho- 
 ly, gracious,  beneficent,  and  whate- 
 ver elfe  contaiueth  in  it  Perfedion. 
 Satan  J  for  his  Exiilcnce,  dependeth 
 ppon  the  Will  of  God :  But  as  to  the 
 ^^iture  and  Operation  of  his  Being, 
 tjuite  contrary  to  that  of  God,  he  is 
 corrupt,  evil,  wicked,  malicious,  de- 
 lru£live,  and  the  like.  God  is  the 
 j^ountain  of  all  Grace  and  Virtue  \ 
 ^atan  is  the  Author  of  all  Sin  and 
 W^ickednefs.  God  is  intinitely  happy 
 n  the  Contemplation  of  himfelf,  and 
 :he  beauteous  Works  of  his  Power  and 
 joodnefs ;  Satan  is  wretchedly  mife- 
 able  in  reflefting  on  his  own  Defor- 
 nity,^and  the  Odioufnefs  of  that  De- 
 ^'ayity  he  hath  introduced  into  the 
 L  3  Worldc 
 
1 50     An  Enquiry  into  the 
 
 World.  The  Contrariety  between  God 
 and  Satan  might  be  fet  forth  iri  fundry 
 other  Inllances  ;  but  it  is  fo  apparent, 
 that  the  mentioning  of  thefe  perhaps 
 may  be  thought  fuperfluous. 
 
 I  pafs  on  therefore  to  oblerve  a  Con- 
 trariety not  only  in  the  Rulers  and 
 Subjeds  of  thefe  two  Kingdoms,  but 
 in  their  Officers  and  Minifters  too ; 
 thofe  of  Heaven  are  the  upright,  ho- 
 ly, glorious  ^^/g^/j* ;  thole  of //£'// are 
 the  fallen,  impious,  foul  devils,  ^ 
 The  Oppofition  that  is  between  thefe 
 two  Orders  of  Beings  is  beyond  our 
 Comprehenfion  at  prefent ;  but  yet 
 enough  of  it  w^e  know  to  alfure  us 
 they  iland  at  the  greateft  Diftance  the 
 one  to  the  other  ;  the  former  are  An- 
 gels of  Light,  the  latter  of  Darknefs: 
 The  former  are  ready  and  chearful  Ex- 
 ecutioners of  the  Will  and  Commands 
 of  God  i    the  latter  are  forced  Drud- 
 
 *  Vide  Sftnclum  Auguft.  dc  Civ.Dci.lib.  xl.c.  33» 
 
 ges 
 
Nature  and  Tlace  of  Hell.    1 5 1 
 
 ges  and  tired  Slaves  of  Satan  :    Tlic 
 former,  as  they  a  {Tilt  to,  fo  they  re- 
 joice in  the  Converfion  of  Sinners ; 
 the  latter  are  employed  in   tempting 
 land  endeavouring,   by  all  Means,  to 
 jenfnare  and  feducc  the  Righteous: 
 I  The  former  have  from  God  the  con- 
 ftant  Care  of    the   Upright  in    this 
 I  World,    to  defend  and  prote£l  them 
 according  to  that  of  the  Pfalmift,  He  , 
 
 .  .  Pial.  01. 
 
 Jhall  give  his  Angels  charge  over  thee^n^  V2.* 
 !  to  keep  thee  in  all  thy  IVays  ;  they 
 Jhall  bear  thee  up  in  their  Hands ^  lefl 
 at  any  time  thou  dajh  thy  Foot  againft 
 a  Stone  :  The  latter  are  permitted 
 by  him  to  purfue  their  own  devilifli 
 Spight  and  Malice,  in  now  and  then 
 afflidling  the  Godly  for  their  Tryal, 
 as  in  the  Cafe  of  Job  ;  and  in  many 
 times  bringing  fuch  of  the  Wicked  as 
 are  forfaken  of  God.,  to  their  deferv- 
 ed  End  and  Punifliment.  In  a  word, 
 the  former,  as  they  are  Inhabitants 
 of  the  Regions  of  Glory  themfelves, 
 fo  do  they  delight  in  conducing  the 
 Saints  to,  and  placing  them  on  their 
 L  4  Thrones, 
 
1 52.     j4n  Enquiry  into  the 
 
 Thrones,  in  fitting  on  them  theii' 
 Garments  of  Light,  and  adorning  them 
 with  their  Crowns  of  Righteoufnefs 
 and  eternal  Life  ;  whilll  the  latter,  be- 
 ing condemned  to  the  Prifons  of  Hor- 
 ror and  Darknefs,  become  the  furious 
 LiQors  and  Tormentors  of  the  Dam- 
 ned, tumbling  them  down  headlong 
 into  thofe  Dens  and  fiery  Dungeons, 
 where  they  fhall  be  tortured  Day  and 
 Night,  and  filler  the  pangs  of  the  it- 
 cond  Death  for  ever  and  ever. 
 
 B  u  T  to  bring  this  Argument  to 
 its  Head  ;  fince  there  is  nothing  more 
 diftant  from  God  than  Satan ^  from 
 Angels  than  devils ^  frpm  Saints  than 
 Shiners^  from  EleB  than  Re-^robate^ 
 .  from  Bleffed  than  Curfedj  from  S'i- 
 lied  than  'Damned^  from  Glory  and 
 Light  than  Horro-r  and  "Darknefs^^ 
 ft-om  Life  than  T)eathj  from  Friiiti-^, 
 on  than  T^ejpair^  fi'om  Hallelujahs 
 and  T)oxolGgieSj  than  Ctirfmgs  and 
 Execrations^  iiom perpetual  Exttlta- 
 UonSj  Singings  and  Rejoicings ^  thar^ 
 
 eter- 
 
Nature  and  Tlace  of  Hell.     155 
 
 eternal  Weeping    and   WalL'tng^    and' 
 gnajh'ing  of  Teeth  :    I  fay,   fince  there 
 is  in  thele  and  all   other  Inftances  fo 
 direft  a  Contrariety  in  the  Natures  of 
 Heaven  and  Hellj  liow  can  we  think 
 but  that  there  mull:  be  likewife  the 
 greatell  ^  diftance  of  Space  between 
 them  ?  Efpecially  fince  this  is  inferred 
 not  only    from  the    Reafon   of   the 
 Thing,  but  in  fome  meafure  llandeth 
 on  the  firm  and  ftedfail:  Foundation  of 
 Scripture  it   felf:    For  in  the  Parable 
 the  rich  Man  being  tormented  //;  Hell^ 
 lifted  up  his  Eyes^  andfaw  Abraham  a-  ^^'  Luke 
 far  off.  And  yf^r^/^^;«  afterwards  told  "    "' 
 'Dives ^  that  between  the  two  Places 
 where  they  were,  there  was  a  mighty^-  2<s. 
 Gulph  fixed,  {o  that  they  who  would 
 uafs  from  the  one  to  the  other  could  not. 
 
 *  Dr.  Barrow  on  the  Creed.  It  is  obvious  that  this 
 Sheol  ixohen  mcji  abfclutely  and pnperly  taken,  the  Cir' 
 citmflances  oj  Difaurje  abcut  it  implying  fo  juiwh)  is 
 ccmmonly  cppofed  to  Heaven,  net  only  in  Situatiin.^ 
 but  in  Ditnenficn  and  V-jiancc.  yJnd  this,  he  before 
 futb,  is  according  to  the  vulgar  Opinicn,  as  it  jcems 
 anciently  over  the  Wald.  Art.  He  deCcended  into 
 JJell. 
 
 Which 
 
154      ^^^  Enquiry  into  the 
 
 which  ExprefTion  cannot  in  any  Rea- 
 fon  be  fo  re  drained  to  the  Decree  and 
 Purpofe  of  God  J  as  to  have  no  rela- 
 tion at  all  to  the  foregoing  one,  or  to 
 exclude  the  vaft  Hiatus^  the  almoft 
 boundlefs  Space  that  God  hath  put 
 between  them ;  banifhing  the  Wicked 
 as  far  from  the  Tre fence  of  the  Lordj, 
 and  from  the  Glory  of  his  ^ower^  as 
 they  can  be  imagined,  or  as  they  can 
 really  and  pofTibly  be.     Again, 
 
 2.  Be  pleafed  to  obferve  from  the 
 forementioned  Scheme,  that  the  Em- 
 j^jreum  and  Body  of  the  Stm  are  not 
 only  Oppofitesin  the  greateft  Degree  •, 
 but  they  are  likewife  oppofed  as  high- 
 efi  and  lo'wejij  which  hath  been  as  ge- 
 neral a  Notion  of  Heaven  and  Hell  as 
 any  one  of  Mankind  hath  entertained, 
 and  which  is  frequently  infifted  on  in 
 the  Holy  Scriptures  themfelves.  I  do 
 not  lay  that  the  higheft  Heaven  hath 
 been  univerfally  taken  for  the  Place 
 where  the  Souls  of  Good  Men  are 
 happy  after  Death  \  or  the  loweft  Hell^ 
 
 for' 
 
Nature  and  Tlace  of  Hell.  1 55 
 
 for  the  Place  where  the  Wicked  are 
 puniflied :  For  the  Defcriptions  we 
 meet  with  of  them  in  fome  of  tlie 
 Heathen  Poets  fuitetli  not  with  this 
 Notion.  T)ifhilus  an  ancient  Co- 
 mick  Poet,  cited  by  Clemens  Alexan- 
 dr'tnusj  fpeaketh  of  them  as  followeth, 
 
 t^vo  KaAu'4ei  h  yr.  We  are  of  Opinion ^\\h.  5! 
 that  in  Hades  there  are  two  Taths  or 
 ^laces^  one  for  the  Jujij  the  other 
 for  the  Wickedj,  howbeitj  the  Earth 
 doth  cover  them  both.  Thus  Virgil 
 fuppoleth  them  both  to  be  in  the  in- 
 fernal Regions,  altliough  in  diftinft 
 and  moft  diilant  Places.     For  fo  he, 
 
 Hic  locus  efi  partes   nbi  fe  via  Jindit  ff^cid, 
 
 in  ambasj  1  .  . 
 
 'Dextera  qua  T>itis  magnifub  moenia 
 
 tendit ; 
 Hue  Iter  Elyfium  nobis  ;  at  Uva  ma- 
 
 lorum 
 Exercet  foenasj  (^  ad  impia  Tartar  a 
 
 mitt  it. 
 
 Which 
 
1^6      An  Enq,u  iRY  into  the 
 
 Which  may  be  Englilli'd  thi;s ; 
 
 Here  the  Way  parts j  and  cuts  itfelf 
 
 in  tisaa'tn  y 
 To  the  great  Pluto'j  Walls  the  Right 
 
 doth  beudj 
 By  which  to  blefl  Elyfium  we  tend : 
 Ettt  the  left  leads  to  TartarV  torfring 
 
 Cell, 
 The  Tlace  where  damned  Souls  are 
 
 ■plagued  in  Hell, 
 
 By  this  it  is  plain,  that  Virgil 
 thought  the  infernal  Regions  contain- 
 ed bpth  tlie  Tartarus  and  Elyfium 
 too.  Except  we  will  fay  that  this 
 was  only,  what  in  Truth  I  take  it  to 
 be,  a  mere  Poetical  Defcription  of  the 
 other  World,  and  the  Scene  thereof 
 laid,  not  according  to  the  true  Judg- 
 ment or  Belief  of  the  Poet,  but  to  the 
 Occafion  of  the  Poem.  But,  how- 
 ever that  was,  others  were  dubious 
 whether  the  Souls  of  good  A-len  went 
 tp  the  Elyfian  Fields,  wherever  that 
 
 Place 
 
Nature  and  Tlace  o/"  H e  l l.    157 
 
 Place  was,  or  to  Heaven  ;  or,  at  lead, 
 they  affirmed  that  fome  went  to  Ilea- 
 veUj  and  Ibme  to  the  Elyfian  Fields. 
 For  fo  Seneca  the  Tragedian,, 
 
 ^lllfquis  eft  placide  pot  ens  ^  Hercules 
 
 'Dorninufq;  Vita  fer vat  innociias  Ala-^^^^^^' 
 
 nusj 
 Et  incrtientum  Mitis  Imperinm  regit ^ 
 Animoq;  pare  it :     Longa  permenfus 
 
 din 
 Foe  lie  is  avi  Spatiaj  velCcelufn  petit  _, 
 Vel  lata  f(£Hx  Nemoris  Elyfu  loca. 
 
 That  is, 
 
 He  that  is  great  and  good ^ 
 
 Thafs  Lord  of  Lije^  yet  keeps  his 
 Handfrojn  Bloody 
 
 .j^nd  mildly  reigns^  after  a  good  old  Age 
 
 Of  happy  Tears  fpent  on  the  JVorld's 
 great  Stage ^ 
 
 Either  to  Heaven  flies ^  or  ftrait  re- 
 moves 
 
 To  the  fzveet  Shades  of  the  Elyfian 
 Groves. 
 
 But 
 
1 58      An  Enquiry  into  the 
 
 But  however  the  Poets  differed  m 
 their  Thoughts  concerning  the  Place 
 whither  the  Souls  of  the    Virtuous 
 went  after  this  Life  ;  yet  it  is  certain 
 that  all  the  Heathen,  as   well  Poets 
 and  Philofophers,  as  others,  p  laced  the 
 chief  Refidence  or  Court  of  the  fu- 
 pream  God  in  the  higheft  Regions  of 
 Heaven  ;  and  laid  the  Scene  of  Hell 
 as  low  and  deep  as  they  could  ima- 
 gine.    Regnare  in  Coelo  Jovem^  Vul-^ 
 gus  exijiimat :  Id  do6tis ^ariter  ^  in- 
 doB'ts  ferfuafum  eji.    That  Junker 
 reigneth  in  Heaven^   faith  ^  Lallan- 
 tius^    is  commonly  thought :    This, 
 both  the  learned  and  unlearned  are 
 perfuaded  of.     Hence  the  ufual  Ad- 
 jun£l:s  or  Epithets  of  Jupiter  were^ 
 *oAiVvi7n©^,    and  'oXuVTr/a  i^dixotjoi  va/^r^ 
 A  Metaphor  fetch'd  from  Olympus^ 
 
 *  LaAantiusdefalfa  Religione:  Lib.  i.  Cap.  11^ 
 A  rift,  dc  Coelo.  1.3.  kj  'aii.Ai?  t  cticaVa'/or  izS  Qhc4 
 TO'Ziro*  a'OJ'o^«<roj«7J  >C}  BotfiSccg^J  >t^' £Mn«f,  oo"o<  ©i^  orcc/ 
 
 that, 
 
 7 
 
Nature  and  Tlace  o/Hell.  159 
 
 that,  as  that  was  the  higheft  Moun- 
 tain they  knew,    fo  he  dwelt  in  tlie 
 higheil  Places  that  were  ;    which  in 
 plain  Terms  was,  at  other  times,  thus 
 expreft  by  them,  'o?  viripTalx  </*6)/xaTot 
 va/ef.    And  therefore  all  thofe  Philofo- 
 phers  thiit  took  the  Soul  to  be  a  Ray, 
 or  Emanation  of  the  Divinity  ;   that 
 it  came  from  Godj    and,  if  it  prefer- 
 ved  its  Dignity,  returned  to  him ;  and 
 that  its    Happinefs   confilfed  in   the 
 Fruition  of,  or  its  Conjundlion  with 
 God,  mull  fuppofe  the  Seat  of  its  Fe- 
 licity to  be  the  fame  with  God'^s,  which, 
 according  to  the  general  Opinion,  was 
 the  higheil  Heaven, 
 
 As    for  Hell,    that  was  called  by 
 them,  Loca  infimaj  the  lo'-juejl  T laces  ; 
 and  x^^^^  °  '^^^^^'^^  ^K-Cc'-"^,  a  Gul_ph  v\no\n 
 that  hath  no  Bottom^  bein";  it  felf  the  ^^*'^''"^* 
 Bottom  and  loweft  of  all  thiags.  And  it 
 was  peremptorily  concluded  by  them; 
 Nilultra  jacet  Inferos^  ihdit  nothing^ 
 was  beyond  or  lo'-ji'er  than  Hell,  \i  you  Trag. 
 run  over  all  .the  Poets,    Jaith  Bilhop 
 
 Biljon, 
 
i6o      An  Enquiry  into  the 
 
 Btlfon^  you  ihiU  find  that  withonfe 
 general  Confent  they  placed  Hell^  not 
 only  J^aVfo  below  J,  but  ^tt^  y}Q>>itc,  quite 
 under  the  Earth.  And  the  Gods  o^ 
 Hell:,  according  to  their  Fafhion  of 
 having  Gods  for  all  Places,  were  ftiled 
 Y7ro;^6o';/oj  fiibterraneous^  and  pofiti  fiib 
 Terra  Numina  Mundi^  i.  e.  The  'Dei- 
 ties of  the  World  ^placed  under  the 
 Earth.  So  that  this  Notion  of  Hea- 
 ven2Lnd  Hell^  that  they  were  the  high- 
 eft  and  loweft  Places,  feemeth  to  have 
 been  generally  received,  and  owned 
 by  the  ancient  Heathen. 
 
 Hefiod. 
 Ovid. 
 
 There  is  a  pretty  Account  of, 
 the  Heighth  of  Heaven.,  and  Depth  of 
 Hell  in  Hejlod's  Theogonia,  where  the 
 Tartarus  is  placed  juft  as  far  under  the 
 Earth  as  Heaven  is  above  it.  And 
 that  we  might  in  fome  Meafure  con- 
 ceive the  vaft  Diftance  of  them  both 
 from  us,  it  is  expreffed  by  the  Moti- 
 on of  an  Iron  Wedge  or  Ingot,  fall- 
 ing from  the  one  to  the  other.  In  its 
 Paifage  from  the  Heaven  to  the  Earth, 
 
 the 
 
Nature  and  TIace of  Hell.     i6i 
 
 the  Poet  faith,  it  would  contain  nine 
 Days,  and  fo  many  Nights,  and  reach 
 its  Journey's  End  on  the  tenth;  as  it 
 would  alfo  take  up  the  (ame  Time  in 
 palTmg  from  the  Earth  to  He/L 
 
 "oiTov  's^Jo^  W  dcf^o  yoclvig  Hefiod* 
 
 Idov  yap  T  ocTTo  yrg  tc  i&pToi.^  v  m^aiVTOc' 
 
 'ou^vo9£v  MccTX^v  <l^i'AOLjyi  \.c,yalx.v  i'AQiio. 
 'Evy{a  </^'  ctZy  \l:LTxg  t£  M^aroc  yv.K^iitQ-'  an- 
 
 'E'X  ycd"<;  KaT.'6jv  c^vaoctji  ii  Taprot^v  a£i'» 
 
 I  do  not  think  the  Poet  there  pre- 
 tended to  an  exacl  Calculation  of  the 
 Time  of  its  PalTagc  to  the  real  Space 
 tiiat  is  between  them ;  as  Hngenins 
 did  by  the  like  Example,  to  fhew  the 
 Diilancc  between  the  Sun  and  the 
 Earth,  which  I  before  inllanced  in ; 
 but  that  this  was  then  the  utmolf  No- 
 tion lie  had  of  thcHcighth  and  Depth 
 of  Things,  beyond  which,  bethought 
 there  was  nothing  but  Heaveji  and 
 He  11^  according  to  the  general  Opini- 
 M  on 
 
1 6l      ^n  E  N  Qjj  I  R  Y  into  the 
 
 on,  that  they  were  the  hlgheft  and 
 lowed  Places.  The  like  Account  of 
 Iliad.  0. Heavcii\x?A  Hell^  Homer  giveth,  when 
 after  Jupiter  had  proclaimed  a  Ceifa- 
 tion  of  Arms  between  the  Greeks  and 
 Trojans^  he  threatens  that  if  any  of 
 the  Gods  were  fo  bold  as  to  break  his 
 Orders,  he  would  take  him  and  throw 
 him  into  He  11^  which  he  defcribeth 
 as  a  deep  Pic  very  far  off;  yea  as  far 
 below  the  Earth  as  Heaven  is  above 
 it. 
 
 So  confonant  and  agreeable  to  the  Na- 
 tural Sentiments  of  all  Mankind  is 
 DrsxeUm  ^^^^t  Conclufion  of  "Drexeltus.  Jure 
 de  Dzmn.jiio  h'tc  Imfroboriim  Career  Loco  infimo 
 dc.vrrl2.eftj  uti  Beat  or  urn  fedes  am(£mjjima 
 Cap.  8.    i^QQQ  jiimmo  ac  nobtlijjimo, 
 
 A  N  D  if  we  look  into  the  holy  Scrip- 
 tures, we  flaaU  iiad  the  lame  Account 
 
Nature  and  Tlace  of  Hkll.    i6^ 
 
 Account  of  them  there,  both  before  and 
 after  the  coming  of  Chriit.    Thus  Zo^ 
 phar^m  the  Book  otjob^ fpeakiiig  ofthe 
 Wifdom  of  God  faith,  It  is  as  high  asJob-u.^i 
 Heaven  J  What  can'll:  thou  do  ?  Deep- 
 er than  //<?//,  What  can'ft  t' ou  know? 
 That  this  is  to  be  undcrftood  of  Hea- 
 ven and   Hell^    ftridly  fpeaking,   or 
 properly  fo  called,   will  be  acknow- 
 ledged, if  we  attend  to  what  prefent- 
 ly  foUoweth.     The  Meafure  thereof 
 is  longer  than  the  Earthy  and  broader 
 than  the  Sea ;  that  is.  It  is  beyond  all 
 the  Works  of  the  Creation,  or  as  he 
 fpeakcth  of  it  before,    The  Secrets  of    v.  6. 
 it  are  double  to  that  which  is.     Godj 
 if  he  had  fo  pleafed,  could  have  made 
 more  Worlds  than  he  did,  or  thofe  as 
 large  again  as  they  are  ;  for  his  Wif- 
 dom  is  more  than  double  to  the  whole 
 Creation,  or  to  all  that  which  is,     Ic 
 furmounteth   the  liigheft  Part   of  it 
 which  is  Heaven^    it  fathometh  the 
 Ibweft  Depth  of  it  which  is  Hcll^  ic 
 imeafureth  out  the  Length  of  the  Earthy 
 and  the  Breadth  of  the  Seas.     Confo- 
 M  2  jnang 
 
I  6l\,         An  E  N  Q.U  I  R  Y  into  the 
 
 pf.  139 
 
 8,9. 
 
 Amosc 
 
 I  fa.  14, 
 
 13,  &c 
 
 nant  to  this,   is  that  of  the  Pfahnin:, 
 If  I  afceiid  into  Heaven _,    thou  art 
 there  ;  If  I  go  down  into  Hellj   thou 
 art  there  alfo  y    If  I  take  the  Wmgs 
 of  the  Mornings   and  d'sjell  in  the  tit- 
 termoft  Tarts  of  the  Sea^  even  there 
 alfo  jl?all  thine  Hand  lead  mej   and\^ 
 thy   right  Hand  Jhall  hold  me.     A 
 plain  Defcription  of  the  Omniprefence 
 of  God^  whofe  Nature,  Operation,  and 
 Influence  extend  themfelves  through 
 the   whole  Creation,    both   Heighthl 
 and  Depth,    and  Length  and  Breadth 
 of  it.     Of  the  fame  Importance  withj 
 refpe6l  to  tlie  Heighth  of  Heaven  and 
 Depth  of  Hell^  is  that  Declaration  in 
 .2.  the  Prophet  Amos^  Tho"*  they  dig  dowm 
 into  Hell^  thence  Jhall  my  Hand  takA 
 thcnt  y  though  they  climb  up  into  Hea-\ 
 veUj^  thence  will  I  bring  them  down  A 
 So  in  the  Poetical   Allufion  of   the] 
 King  of  Babyloii's  Deil:ru6lion  to  the] 
 Pall  of  Lucifer  J  we  have  thefe  memoJ 
 .    rable  ExpreiTions.     Thou  haji  faid  im 
 '    thy  Heart  J  I  will  afcend  into  HeavenX 
 I  will  exalt  my  TbrouQ  above  the\ 
 
 StarsX 
 
Nature  and  Tlace  ofVlvA.L.     1^5 
 
 Stars  of  Cod  j   Tetj  as  it  followctli 
 foon  after,  /halt  thou  be  bron\fJ:st  do^Ji'ii 
 to  HclL     Agiin,    Thou    haft  faidj   I 
 'will  afcciid  above  the  Heighth  of  the 
 Clouds  y  /  li'ill  be  like  the  moft  High. 
 Bfit  how  art  thou  fallen  from  Heaven j, 
 O  Lucifer  J  Sou  of  the  Morning  !  Hell 
 from  beneath  is  moved  for  thee.,    to 
 meet  thee  at  thy  Coming.     Thus  our 
 Blejfed  Saviour  dcfcribing  tiic  Hciglith 
 of  Capernaum' 'i,  Pride  and  Glory,  to- 
 gether with  the  Depth  of  her  enfuing 
 Mifery,  fetteth  them  forth  by  the  moil: 
 cmphatical  Antithefis  of  Heaven  and 
 HclL      Thou    Capernaum :,    fuiih   he^^'-t.  i:, 
 rz'hich  art  exalted  unto  Heaven^  i,  e,  ^' 
 to  the  very  highed  Pitch  of  Glory, 
 Jhalt  be  brought  do-ssn^  or,  as  it  is  ia 
 another  Evangelift,    ft:>alt  be  thruft^-^^-'^^- 
 do'U)n  to  Hcllj,  viz,,   to  the  very  low.  ^' 
 efi:  State  of  Mifery. 
 
 I  fhould  be  tedious,  fhould  I  pur- 
 fue  the  Illuftration  of  this  Poirt  any 
 farther  ;    I  Ihail  therefore  briefly  ap- 
 ply it  to  my  prefent  Purpofe,  and  pais 
 M  3    ■  en. 
 
l66    An  Enquiry  into  the 
 
 on.  Ill  the  forementioned  Scheme, 
 it  is  evident,  the  Globe  of  the  Earth 
 is  placed  between  the  Empyrean  Hea- 
 ven^ and  the  Body  of  the  Sim  /  and 
 that  it  ftill  muft  be  fo,  let  it  be  in 
 what  Part  foever  of  its  Orbit  it  will: 
 Whence  it  foUov/eth,  that  if  Heaven 
 be  above  it  m  one  Extreme,  the  Sun 
 mall  be  below  it  in  the  other,  and  by 
 Confequence  that  this  Notion  of  Heli 
 too  iuiteth  with  that  Place. 
 
 I  confefs,  indeed,  this  and  the  for- 
 mer Argument  have  no  Weight  at  all 
 in  them,  if  the  Kypothefis  be  not  ad" 
 mitted,   or  the  Earth  be  fuppofed  to 
 be  the  Center  of  the  created  World  : 
 for,  then  the  Earth  and  not  the  Sim 
 would  be  in  the  highefl:  Degree  op- 
 pofed  to  Heaven  J  and  would  alfo  be 
 the  lowell  Part  of  the  whole   Crea- 
 tion.    But  then,  I  conceive,  it  would 
 alfo  from  hence  follow,  that  the  Earth 
 DoveV     niuft  be  the  Hell  too,  according  to 
 Confuta-    ^1^.^  Conclufion  of  Dr.  T^ove.  If  any 
 ■ih{t\m^     ask  where  Hell  isj,  furely  it  is  in  the 
 ^'^•^^-  lowed 
 
Nature  and  Tlace  of  Hell.    i6j 
 
 /ozzr/l  Tarts  of  the  Earthy  bccajife 
 they  are  the  farthefl  from  Heavc7t. 
 But  that  hath  been  ahxady  difproved, 
 both  fmm  the  Compofition  of  the 
 Globe  of  the  Earth,  and  from  the  Mi- 
 iiutenefs  of  it.  And  therefore,  the 
 burning  Nature  of  the  Stin\  Body, 
 and  the  Magnitude  of  it  are,  to  me, 
 not  only  Arguments  of  its  being  the 
 Tartarus  or  Local  Hellj,  but,  for  that 
 very  Reafon,  a  good  Proof  too,  of 
 the  Truth  of  the  Tythagora-Cofern'r 
 can  Syftem,  whioh  hath  fo  placed  the 
 Heavcu.^  tlie  Earth.,  and  the  He  11^  aS 
 fuiteth  with  the  Nature  and  Confti" 
 tution  of  each  one  of  Jiem,  and  is  a* 
 grecable  likcvvife  to  tl  e  univerfal  No- 
 tion which  Mankind  hath  received  of 
 the  fituation  of  them. 
 
 5.  'Ti  s  worthy  of  our  Obfervation, 
 in  the  next  Place,  under  this  Heac!, 
 that  the  Empyrcum^  and  Body  of  the 
 Sun  are  oppofed,  not  only  in  the  ex- 
 tremell:  Degree,  and  as  higheif  and 
 lowcft,  but  as  the  greateft  and  leall. 
 M  4  It 
 
1(58     An  Enquiry  into  the 
 
 It  is  confefTed  there  are  other  Bodies, 
 in  the  State  of  Nature  that  now  is,  by 
 far  lefs  than  that  of  the  Sun,  Our 
 Earthy  the  Moon^  and  moft  of,  if  not 
 all,  the  Tlancts  are  in  Magnitude 
 greatly  exceeded  by  it.  But  when 
 the  glorious  Frame  of  this  .  vifible 
 World  fliall  be  deftroyed,  and  all  the 
 intermediate  Orbs  and  Bodies  in  them 
 Ihall  be  annihilated,  fo  that  Heaven 
 and  Hell  fliall  only  remain  ;  the  Sun 
 will  then  appear  to  be,  by  numberlefs 
 Degrees,  the  leaft  of  thofe  two  Works 
 of  God  which  are  to  endure  unto  all 
 ./Iges.  And  fince  it  was  the  Ambition 
 of  Satan  to  equal  the  iVIofl:  High,  and 
 that,  as  we  may  fairly  fuppofe,  as  well 
 in  his  Ortmiprefence  as  Omnipotence, 
 it  being  the  Nature  of  Pride  to  fwell 
 itfelf  into  a  larger  Bulk,  and  to  take 
 up  more  Room  than  really  belongeth 
 to  it,  it  feemeth  very  confonant  to 
 Reafon,  that  he  who  could  not  con- 
 tent himfelf,  in  his  Sphere,  to  enjoy 
 the  fpacious,  and  almoft  infinite  Re- 
 gions of  Light,  fliQuld  for  his  Punifli- 
 '■  ment 
 
Nature  and  Tlace  ^  He  l l.    i  69 
 
 mcnt  be  expelled  thofe  vaft  and  glo- 
 rious Habitations ,  and  be  thrown 
 down  into,  and  incarcerated  in  the 
 clo(e  and  narrow  Dungeon  of  Hell. 
 And  as  the  boundlefs,  indefinite  Orbs 
 of  Heaven  are  well  judg'd  to  be  the 
 proper  Habitation  of  God^  becaufe 
 they  beft  defcribe  and  fet  forth  his  In- 
 finite Nature  to  us ;  fo  the  Body  of 
 the  Sun^  which  with  refpe6l  to  them 
 is,  as  it  were,  a  fingle  Point,  may  feem 
 no  unfit  Dwelling-Place  for  Satan  and 
 his  accurfed  Accomplices^  as  bell:  fuit- 
 ing  with  the  Nothingnefs  of  their  Be- 
 ing, who  fet  themfelves  up  in  Oppo- 
 fition  to  the  Glory,  and  Majelly  of 
 their  great  Creator. 
 
 4.  Another  Reafon  for  the 
 Sufi's  being  the  Tartarus^  drawn  from 
 the  forementioned  Scheme  is,  that  it 
 is  placed  in  the  Center  of  the  Uni- 
 verfe,  from  which  it  is  fuppofcd  jiot  to 
 have  moved  in  the  leaft  at  any  Time. 
 Of  all  the  Atfeftions  of  Place,  Immo- 
 bility fuiteth  beft  with  Eternity.  A- 
 •■      '  rijlotle 
 
lyo      j4n  Enquiry  into  the 
 
 •Ariftct.    rtflotle  faith,  ^"^  ivKoyov  t)  kwIov  aval  dl- 
 
 de  Ccelo.    /  _      .    '  \>       ,  ,         r 
 
 d'lov*  it  IS  not  reafonable  that  any 
 thing  moveable  fl)Otild  be  eternal.  The 
 Ancient  Tjthagorick^'s  placed  Fire  in 
 ^the  Center,  or  Middle  of  the  World, 
 for  this  Rcafon,  becaufe  they  fuppo- 
 fed  it  to  be  the  Element  into  which 
 all  the  reft  fliould  be  refolved,  and 
 tliat  it  fhould  remain  for  ever.  But 
 though,  perhaps,  they  might  not  have 
 any  good  Foundation  whereon  to  build 
 their  Hypothefis,  yet  we  are  afTured 
 from  better  Authority  than  theirs, 
 that  when  God  iliall  think  fit  to  put 
 2  Pet:  3.  an  end  to  this  World,  the  Heavens 
 ^^*  Jhall  pafs  away  with  a  great  Noife^ 
 and  the  Elements  jhall  melt  with  fer- 
 vent Heat  •  the  Earth  alfOj  and  the 
 Works  that  are  therein  jhall  be  burnt 
 nj^j,  i.  e.  All  tliofe  heavenly  Bodies, 
 which  move  now  with  fo  much  Har- 
 mony and  Exa£lnefsj  fliall  then  be  no 
 more,  they  fliall  ihrivel  together  like 
 a  Scroll  of  Parchment  ;  the  Elements 
 alfo  of  Air  and  Water  fliall  with  ex- 
 neam  Heat  be  evaporated,   and  the 
 
 Earth 
 
Nature  and  Tlace  of  Hell,  i 7I 
 
 Earth  with  all,  as  well  the  folid  and 
 flony,  as  combuftiblc  Works  that  are 
 therein,  fliall  be  quite  confum'd  and 
 deflroy'd. 
 
 That  the  World  fliall  have  an 
 End,  is  a  Point  lb  clear  in  the  Chri- 
 ftian  Religion,  that  it  needeth  not  to 
 be  proved  from  the  Principles  thereof; 
 neither  is  he  wo^'ihy  the  Name  of  a 
 Chriftian  who  maketh  any  doubt  of 
 it.  And  that  this  End  or  Deftruction 
 of  the  Wo;ld  ihall  be  by  Fire,  is  a 
 Truth  acknowledged,  not  only  by  the 
 generality  of  Chrirtians,  but  by  many 
 Heathens  themfelves  ;  ^dd  quod  toti  Minudus 
 Orbl  &  tpfi  Mundo  cum  Syderibus  fu-  ^^^^^^  P' 
 is  m'lnantur  Inc  nd'inm^  Ruinam  moll- 
 nntur  :  They  threaten  Fire  and  Flame 
 to  the  whole  JVorld^  and  even  Rum 
 and  'Deftruction  to  the  Heavens  them- 
 felves j  with  the  Stars  that  are  and 
 jhhie  therein  J  laid  O  Bavins  in  Minu^ 
 cius  Foelix  of  the  Chriftians  in  his 
 time )  not  remembring  that  the  Hea- 
 then 
 
lyi      An  Enquiry  into  the 
 
 then  Poet  had  before  then  thus  writ- 
 ten, 
 
 Oria.     j^fpQ  quoqtte  m  Fatis  reminifchur  af- 
 1. 1.    '  fore  Temfus^ 
 
 ^w  Mare  J    quo  Tellus  correct  aque 
 
 Regia  Coeli 
 Ardeatj  &  Mundi  Moles  o^erofa  la* 
 
 boret.  i.  e. 
 He  alfo  calls  to  mind  how  by  ^ecree^ 
 Of  Fates ^    a  time  /hall  come   whem 
 
 Earth  and  Seaj, 
 And  Heavens  high  Throne  Jhall  burn^ 
 
 and  the  whole  Frame 
 Of  this  great  World  fl) all  be  cojifum^d 
 
 in  Flafne^ 
 
 And  before  hnn  the  Verfes  which 
 go  under  the  Name  of  the  SibylliuQ 
 Oracuio-  Oraclcs  thus, 
 
 rum,  1.  2, 
 
 Tunc  ardens  Fluvius  Coelo  manahit  ah 
 
 altOj 
 Igneus^  at  que  locos  confumet  funditiis 
 
 omnesj 
 
 >  ■  Terr  am" 
 
Nature  and  Tlacc  of  Hell,    i  yjf 
 
 Terram^ue,  Oceanumque  tngentcmj  ^ 
 
 coernla  Tont'tj 
 StagnaquCj  turn  FluvioSj  Pontes  ©i- 
 
 temque  fever  um^ 
 Coeleftcmque  '''Polnm^  Cxl'i  quoqiie  Lu- 
 
 mina  in  ninnn 
 Flux  a  ruent  ;  Forma  deletd  ^rorfus 
 
 eorum 
 AJira  cadent  etenim  de  Ccelo  ciiuFitt 
 
 revidfa, 
 
 AVhicli  in  our  Language  are  thus, 
 
 Then  Jhall  a  burning  Flood  Jlow  from 
 on  high  J 
 
 And  with  its  fiery  Stream  all  things 
 deftroy  : 
 
 Earthy  Oceans  hakes ^  Rivers j  Fotm-^ 
 tains  J  Hell  J 
 
 And  Heaven  J  the  Lights  in  tij  Fir- 
 mament that  dwellj 
 
 Shall  lofe  their  beauteous  Form^,  and 
 darkened  all 
 
 ^rofd  from  their  T laces  down  front 
 Heav'n  Jhall  fall. 
 
 So 
 
 .ii 
 
174      w^;^  E  N  Q  u  I R  T  into  the 
 
 Seneca  de  So  Senccd  the  Plillofopher,  and  o- 
 S"^iarf.  thers  of  the  Stolcks  both  thought  and 
 c.  2€.  t^iightj  S^dera  Syderibus  ihcurrentj 
 ^  OMiit  flagrante  materia  uno  Igne 
 quicqtiid  nunc  ex  dtfpofito  lucet  ar de- 
 bit ^  \,  e.  The  Stars  Jball  make  In- 
 roads on  one  another^  and  the  whole 
 World  being  on  Flame j  what/bever 
 now  jh'meth  in  comely  and  decent  Or^ 
 der/hall  burn  together  in  one  Fire. 
 
 Now  that  this  mighty  Conflagra- 
 tion Hiall  be  effeded  by  the  Wordy  or 
 miraculous  Command  of  Ged^  as  the 
 whole  V/orld  was  created  by  it,  is 
 moft  certain  :  And  that  he  will  make 
 ufe  of  natural  Caufes  to  that  End^ 
 and,  amongft  the  reft,  chiefly  of  the 
 Sun^  is  not  unlikely  :  But  whether 
 that  iliall  be  fo  or  no,  1  think  we  can- 
 not with  greater  probability  look  for 
 the  nup  cd(i5viov,  the  Fire  that  is  to  con^ 
 tinue  to  all  Eternity,  than  in  the  Place 
 where  fo  great  a  Body  of  it  is  fixed^ 
 
 and 
 
Nature  and  Tlace  of  Hell.  175 
 
 and  where  it  hath  remained  immove- 
 able Co  many  Ages,  even  from  the 
 Foundation  of  the  World. 
 
 I  am  not  infenfible  that  an  Obje6li- 
 on  may  here  be  raifed  againft  me,  vijz, 
 that  the  S/iu  is  a  part  of  this  vifiblc 
 World,  and  by  Confequence  as  fuch 
 mufi;  be  confumcd  at  the  general  De- 
 ftruQion.  But  to  this  I  anfwer,  that 
 as  a  1^////,  or  a  part  of  this  World,  it 
 fliall ;  for  there  will  then  be  no  farther 
 need  of  the  Light  and  Heat  thereof, 
 to  refrefli  and  comfort  thofe  Creatures, 
 which  G^^  hath  made,  and  which  (hall 
 then  be  no  more  :  But,  fmce  the  Place 
 appointed  for  the  tormenting  of  the 
 Damned  muft  certainly  be  exempted 
 from  the  general  Deftru£lior^.,  as  well 
 as  the  Manfion  of  the  Saints  and  biei^ 
 fed  Angels  ;  fo  why  rhe  Stm  may  not 
 be  that  Place,  as  well  as  any  other 
 part  of  the  Creation  whatfoever,  there 
 can  be  no  Reafoii  fhewn  :  If  the  fore- 
 going Scheme  be  allowed,  I  think  'tis 
 a  good  one,  why  it  Ihould  be,  that  it 
 
 is 
 
17^5      1^/2  E  N  Q  tr  I  R  y  into  the 
 
 is  fuppofed  no  lels  fixed  and  immove- 
 able than  that ;  in  which  rerpe£l  it  is 
 equally  difpofed,  with  thatj  to  remain 
 unto  all  Eternity. 
 
 I  have  laid  the  Reafons  drawn  from 
 the  Tofitmi  of  the  Body  of  the  Sun 
 together,  under  one  Head ;  becaufe, 
 as  they  receive  Strength  from,  fo  they 
 give  Light  to  the  premifed  Scheme  of 
 the  vifible  Creation,  and  do  indeed 
 mutually  fupport  and  illuftrate  each  o- 
 ther.    But, 
 
 1  4.  Another  Reafon  for  the 
 probability  of  this  Opinion  fhall  be 
 drawn  from  the  Time  of  the  Suti^'^ 
 Creation ;  and  that  we  may  apprehend 
 the  full  force  of  this  Argument,  we 
 muft  have  recourfe  to  the  Fall  of  Lu- 
 cifer and  his  apoilate  Angels,  who 
 are  acknowledged  to  have  once  pof^ 
 felled  the  heavenly  Habitations,  but 
 for  attempting  the  Mod:  High,  were 
 thrown  down  into  their  infernal  Pri- 
 fon.    Now  it  can  hardly  be  fuppofed 
 
 that 
 
Nature  and  Tlace of  Hkll.     177 
 
 that  Hell  was  created  before  tlie  De- 
 vil and  his  Angels  finned,  both  be- 
 caufe  it  was  originally  defigned,  or,  as 
 our  Lord  fpeaketh,  prepared  for  them, 
 that  is,  for  the  Punifliment  of  their 
 Sin ;  and  becaufe  if  fuch  a  Thing  were 
 in  Being  before,  it  cannot  well  be  i- 
 magined  but  that  they  mull:  have  Ibme 
 Knowledge  of  it,  which  Knowledge 
 would  furely  have  kept  fo  acute  and 
 quick-fighted  Creatures  as  they  were, 
 from  daring  to  incur  the  fevere  Pu- 
 nifhment  of  fuffering  the  Vengeance 
 of  eternal  Fire* 
 
 No !  it  is  more  obvious  and  ra- 
 tional to  think,  that  there  was  then 
 none  but  the  Empyreiim^  or  angelical 
 "World  created,  which  containing  in 
 it  nothing  but  what  was  Bright,  Glo- 
 rious and  Beatifick,  they  might  think 
 themfelves  fo  fecure  of  that  State 
 (there  being  then  no  other,  and  they 
 knowing  themfelves  to  be  created 
 Immortal  or  Eternal,  a  parte  poft^ 
 and  therefore  not  capable  of  Annihi- 
 N  lation) 
 
178      ^n  E  N  Q,u  I  R  Y  into  the 
 
 lation)  as  that  God  himfelf  could  not 
 difpoirefs  them  of  it ;  and  might  from 
 thence  be  induced  to  aifeQ:  an  Equali- 
 ty with  him.     But  God^  whofe  Purpo- 
 fes  and  whofe  Power  they  had  not  a 
 full   Comprehenfion    of,     ( for  how 
 fhould  finite  Creatures  comprehend  an 
 infinite  Creator?)   to  difappoint  their 
 haughty  and  afpiring  Humour,  to  baf- 
 fle and  confound  their  vain  Attempts, 
 and  to  punifh  their  Infolence,  at  once 
 layeth  the  amazing  Scene    of  their 
 Torment  and  his  own  Glory  ;    and  to 
 fhew  the  vaft  and  eafie  Efficacy  of  his 
 Omnipotence,   fpeaketh  this  beautiful 
 Univerfe  into  Being,    which  we  now 
 fo  much  contemplate  and  admire.  The 
 firft  part  of  which  that   was  created, 
 I  fuppofe,  to  be  the  Body  of  the  Sun  / 
 into  which  the  Devil  and  his  Angels 
 were  thrown  dov/n,  that  it  might  be 
 at  the  fame  time  an   Inftrument  of 
 Praife  and  Glory  to  God^  of  Torment 
 and  Puniihment  to  them,  and  of  great 
 Good  and  Benefit  to  the  whole  new 
 Creation. 
 
 This. 
 
Nature  and  Tlace  of  VIkll,    179 
 
 This    I  take  to  be  no  ways  difli- 
 greeable  to  Mofes  his  Hiftory  of  the 
 Creation,    where    we  are   informed, 
 that  the  firll  thing  which  the   divine 
 Fiat  produced,    was  Light  y    which, 
 as  Dr.  Nichols  telleth  us,  the  Rabbins Confe- 
 will  have  to  be  the  Sun.     I  know  nota^f^.JJ/*^ 
 how  fruitful  their  Invention  may  bei^^'^i' 
 but  I  think  it  is  indifputabie  that  the 
 Snn  is  the  great  Fountain  of  Light  to 
 this  planetary  World,  the  Hiilory  of 
 whofe  Creation  Mofes  giveth  us.  And 
 it  remaineth  a  Difficulty  infuperable 
 to  me,    how  Light    (the  Benelits  of 
 which  both  they,  for  whofe  fake  Mo- 
 fes more  immediately  wrote,    were^ 
 and  all  Mankind  elfe  are,  obliged  to 
 praife  God  for)  fhould  be  in  this  pla- 
 netary World  without  the  Sun. 
 
 I  know  the  fame  learned  Perfon 
 will  not  have  a£lual  Light  to  be  then 
 produced,  but  only  a  tendency  to  it  - 
 but  how  that  comcth  up  to  the  Text, 
 I  mud:  own  it  is  not  in  me  to  difcern  • 
 N  2  for 
 
1 80         An  E  N  CLU I R  Y  into  the 
 
 for  immediately  after  Mofts  faith  ex- 
 Gen.  1. 5.  prefly,  that  the  Light  he  called  l^ay  ; 
 where  he  giveth  us  as  plain  a  Defcripti- 
 on  of  the  Light  he  meant  as  words  can 
 make.  It  was  the  Light  which  God 
 called  Day  J  that  the  Efficacy  of  the 
 divine  Fiat  produced ;  and  what  the 
 Light  is  which  maketh,  and  indeed  is, 
 the  T^ay^  any  ordinary  Underftanding 
 may  perceive :  This  therefore  feemeth 
 to  be  plain  enough  ;  but  then  the  Dif- 
 ficulty will  be,  how  to  reconcile  this 
 with  the  Account  of  the  fourth  Day's 
 V.  \6.  Creation,  where  it  is  faid,  that  God 
 made  two  great  Lights j  the  greater 
 Light  to  rule  the  Day^  and  the  leffer 
 Light  to  rule  the  Night,,  he  made  the 
 Stars  alfo. 
 
 Now  to  wind  our  felves  out  of 
 this  Labyrinth,  the  fame  learned  Per- 
 fon  hath  given  us  an  excellent  Clue  ; 
 for  he  hath  tokl  us,  that  both  the  La- 
 tin word  Facere,  and  the  Original 
 word  Gnafah  (in  our  TranJIation  ren- 
 dered to  make)  fignifie  not  only  a  new 
 
 Forma- 
 
Nature  and Tlace o/Hell.     l8l 
 
 Format iou  J  but  any  new  Ufe  or  out- 
 ward Appearance  of  a  thing.  For 
 the  Proof  and  Illuftration  of  this,  I 
 refer  you  to  the  Do6lor  in  the  fore- 
 cited  Place,  and  obferve,  that  though 
 the  Tlancts^  according  to  him,  and 
 the  Sun  too,  according  to  me,  (for 
 we  may  conclude  this  certainly  of  one 
 as  well  as  the  other)  were  formed  be- 
 fore then  ;  yet  they  are  properly  faid 
 to  be  made  the  fourth  Day,  Becaufe 
 they  were  then  appointed  to  be  for 
 Signs^  and  for  Seafons.,  for  T^ays^  and 
 for  Tears.  That  was  the  Ufe  for 
 which  they  were  created,  and  which 
 they  were  that  Day,  and  not  before 
 put  to  :  Times  and  Seafons,  Spring 
 and  Autumn,  Summer  and  Winter, 
 were  then  decreed.'  The  Sun  was  or- 
 dered to  beat  over  the  oblique  Path  of 
 the  Zodiack,  or  rather,  according  to 
 our  Hypothecs,  the  Earth  was  com- 
 manded to  move  in  her  Elleipfis  m 
 fuch  a  manner  as  fliould  alternately 
 advance  to,  and  withdraw  her  Parts 
 from  immoderate  Heat  j  that  fo  hav- 
 N  3  ing 
 
l8l     An  Enquiry  into  the 
 
 ing  fpent  her  Strength  in  the  Sum- 
 mers Produdions ,  fhe  might  have 
 time  to  recruit  with  new  Moifture 
 and  other  Qualities,  and  by  the  Fat- 
 nefs  which  drops  from  the  Clouds  be 
 the  better  difpofed  for  another  Har- 
 veft. 
 
 Nor  let  any  one  think  that  this 
 was  fo  inconfiderable  a  part  of  the 
 Creation,  as  that  it  fhould  not  be 
 thought  to  take  up  an  whole  Day  : 
 We  know  that  in  making  a  Clock,  or 
 any  other  piece  of  mechanical  Work- 
 manfliip  of  that  Nature,  it  requireth 
 not  only  Skill,  but  Time  too  to  dif» 
 pofe  and  fet  the  Wheels  and  Alove- 
 ments  in  their  proper  Places  and  Or- 
 der, that  fo  they  may  anfwer  the  re- 
 fpedive  Ends  and  Functions  they  were 
 framed  for.  And  certainly  the  Har- 
 mony, and  admirable  Contrivance  of 
 the  various  Motions  that  are  in  the 
 ■great  Machine  of  this  vifible  World, 
 do  as  much  demonftrate  the  Wifdom 
 and  Power  of  God.,  as  the  Produ£lion 
 
 of 
 
Nature  and  Tlace  0/  H  e  l  l  .    1 8  j 
 
 of  its  Subftance  out  of  Nothing ;  and 
 may  as  well  be  fuppofcd  to  take  up 
 time  in  the  doing  of  it,  as  any  other 
 Part  or  Operation  in  the  Creation 
 whatfoever. 
 
 This  Difficulty  therefore  being  o- 
 ver,  I  hope  the  Time  that  T  have  aloc- 
 ted  for  the  Creation  of  the  Sun  will 
 be  allowed  of,  and  then  tlie  Inference 
 which  I  before  made  from  it,  if  it  be 
 well  confidered,  cannot  be  thought  ir- 
 rational. 
 
 5.  T  H  E  laft  Argument  I  fliall  urge 
 in  favour  of  this  Opinion  fliall  be 
 drawn  from  the  ancient  and  almofl  u- 
 niverdil  Idolatry  of  the  Sun,  That 
 the  Sun  was  one  of  the  firfl  Idols  Men 
 paid  their  Worfliip  to,  we  have  great 
 Reafon  to  believe  ;  fince,  as  far  as  we 
 have  any  account  of  Time,  and  the 
 Traniadions  of  the  World,  we  ftiil 
 meet  with  the  Idolatry  of  it.  We 
 have  it  mentioned  in  the  Book  of  Joh 
 (which  is  believed  to  be  the  firft  writ- 
 N  4  ten 
 
I  §4     An  Enquiry  into  the 
 
 ten  of  any  in  the  holy  Bible)  with 
 Vide  i?*-.  this  Remark  upon  it,  that  it  is  an  Ini- 
 Vam  ^  ^^ify  to  be  pumjhed  by  the  Judges ^ 
 pbrafeup-  together    with    the    Reafon   why  it 
 
 ought  to  be  animadverted  upon,  viz. 
 Job.  31.  becaufe  it  is  a  'Denial  of  the  God  that 
 
 is  above, 
 
 Sammes       The  ingenious  Mr.  Sammes  tells 
 ^ntannia,  ^^^  ^^^  |^  j-j^g  Thentciau  Tongue  Mo- 
 loch fignifieth  the  King  of  the  Gods : 
 Now  Molock  or  Molech  was  nothing 
 but  the  Sun,^   as  is  evident  from  the 
 Scripture,    where  we  are  told,    that 
 the  Jews  (having,  I  fuppole,  learnt  it 
 from  the  CanaaniteSj    as  they   from 
 the  Syrians)  offered  up  human  Sacri- 
 2  Kings  ftces  to  it,   making  their  Children  to 
 23-  lo-    -pafs  through  the  Fire  to    Moloch  : 
 Concerning  which  it  is  farther  added, 
 v.  II'      that  Jofiah  took  away  the  Horfes  that 
 the  Kings  of  Judah  had  given  to  the 
 Sun  J  i.  e,   had  dedicated  to  it,   and 
 likewife  burnt  the  Chariots  of  the  Suu 
 with  Fire. 
 
 The 
 
Nature  andTlace  of  Hell.    185 
 
 T  H  K  great  Idol  of  the  Moabites 
 Baal  Teor  was  (as  is  affirmed  by 
 learned  Men)  tlie  Stin^  under  which 
 Name  a  little  modified  or  varied,  it 
 was  worfliippcd  by  divers  other  Na- 
 tions, as  Mr.  Sammes  affirmeth,  viz. 
 by  the  Cretes  and  Lacedemonians^  by 
 the  Tyrians  and  Ajfyrians^  by  the 
 Gauls  and  ancient  Br i tains. 
 
 That  tlie  Sun  was  generally  wor- 
 fliipped  in  the  oriental  Parts  of  the 
 old  World  is  moft  certain,  the  migh- 
 ty Empire  of  Terjia  being  entirely  de- 
 voted to  it :  And  it  was  fo  unanimouf- 
 ly  adored  by  the  Affyrians  and  Ara- 
 bians^ that  the  God  Belatucadrus  is  Loco 
 faid  by  that  learned  Antiquary  to  be^'^'^^**' 
 derived  from  Bel-Atur-Cadar^  which 
 in  the  Thenician  Tongue  fignifieth 
 Bel  of  the  black,  fwarthy  or  Sun- 
 burnt Ajjyrians,  And  he  remarks  fir- 
 ther  out  of  Macrobius^  that  the  Ajfy^ 
 rians  called  the  Sun  CAD;  the  In- 
 terpretation of  which  Name  is  One  or 
 Only,  which  Attribute  was  given  to 
 
 the 
 
1 8(5      An  Enquiry  into  the 
 
 the  Sun^  becaufe,  as  the  fame  Author 
 reporteth,  he  was  the  greatefl:  and  al- 
 moft  the  only  God,  the  reft  being  ac- 
 counted but  his  Aflifters  or  Coadju- 
 tors. 
 
 Saturnai.  Macrobius  (as  alfo  Dr.  iVi- 
 Tz-Wj- remarket h)  fpendeth  feven  whole 
 Chapters  in  the  firft  Book  of  his  Sa- 
 turnalia^ to  prove  that  Apollo^  MarSj 
 Mercttrms^  ^fculapms^  Salus^  Her- 
 cules j,  JJiSj  Serafisj  Adonis ^  A^tys^ 
 OJyriSj,  Horusj  Nemejlsj  ^an^  and  e- 
 ven  Saturn  and  Jupiter  w^ere  nothing 
 elfe  but  the  Sun,  As  for  the  Egyp- 
 tians^ it  is  plain  enough  why  they 
 worfhipped  the  SuUj,  viz.  becaufe  to 
 his  Heat  and  kindly  Influence  they 
 owed  both  the  Birth  and  Growth  of 
 
 Laaan-  their  belovcd  Garden  Gods :  Nam  Ji- 
 '  '  'jie  Solis  igneoCalorCj  neque  nafci  quic- 
 quam  neque  auger i  j[>oteJi^  cujus  fotu 
 concipiuntur J,  nafcunttirj  fdfientantur 
 omnia  ^  as  haElantius  obferveth  : 
 Which  alfo  he  telleth  us  was  the  Rea- 
 fqn  why  the  Story  of  Saturn's  GenL 
 
 tali^ 
 
Nature  and  Tlace  of  Hell,  i  87 
 
 (a//a  abfcijfa  was  by  tlie  Stoicks  inter- 
 preted of  the  Sim.  In  a  word,  tlie 
 Sun  wasfouniverfally  worfliip'd,  that 
 in  Julius  Cicfar^s  time,  fome  Nations 
 that  did  not  (o  much  as  know  of  the 
 Herd  of  the  other  Roman  Gods,  yet 
 paid  their  Adoration  to  that  great  I- 
 dol.  For  fo  he  in  his  Commentaries 
 telleth  us  of  the  Germans ^  ^ecrumCx^iv. 
 numero  eos  folos  ducunt  quos  cernuntj  g^,"^'  ^^ 
 ^  quorum  o^'ibus  aperte  juvantur.^^^^-^^^' 
 Solemj  Vulcanum  ^  Lunam^  reliquos 
 ne  famd  qu'tdem  acceperunt .  That 
 they  held  thoje  only  for  Gods  '-jnhich 
 they  fd'JUj  and  by  '■juhofe  Means  they 
 were  plainly  and  manifejlly  ajjiftedj 
 viz.  the  Sun  J  the  Moon  and  Fire : 
 As  for  the  other  Godsj  they  had  not 
 fo  much  as  heard  of  them. 
 
 But   to  the  Purpofe  :    It  is  a  cIofeNichoiv 
 and  excellent  Obfcrvation  of  Dr.  A/'-'^^'l'!^'^^ 
 chols^  that  the  Devil  was  much  pleafedp-^'-^  2. 
 with  Serpent-Worlliip,    and    that  he 
 mightily  delighted  in  it :  And  he  bring- 
 eth  fome  Inltances  out  of  approved 
 
 Authors 
 
l88      !/4;^  Enquiry  into  the 
 
 Authors  to  fliew  that  he,  as  it  were, 
 thereby  gloried  and  triumphed  in  his 
 unhappy  Deception  of  our  firft  Parent 
 Eve^  by  or  under  the  Form  of  a  Ser- 
 pent, exulting  in  that  fatal  Mifcarri- 
 age  among  the  poor  Idolaters. 
 
 And  had  he  not  as  great  Reafon, 
 think  we,  to  triumph  over  the  wretch- 
 ed Folly  of  Mankind,  in  fo  univerfal- 
 ly  impofing  on  them  the  Idolatry  of 
 the  Sun\  whereby  he  made  them  not 
 only  to  deny  the  God  that  is  above^ 
 but  in  Oppofition  to  him  to  affert  and 
 vindicate  the  Seat  of  his  own  Empire 
 below  :  And,  which  was  above  all 
 worthy  of  his  Craft  and  Cunning,  e- 
 ven  to  adore  and  worfliip  the  Place 
 where  he  knew  he  fliould  hereafter 
 punifh  and  torment  them  for  ever  ? 
 
 C  H  A  Pf 
 
Nature  and  Tlace  of  Hell,    189 
 
 Chap.  VIII. 
 
 Ohje&ions   from   Athe'ifm    and 
 Phtlojophy  anfzvcred, 
 
 HAVING  produced  fome  Rea- 
 fons  for  the  probability  of  my 
 AlTertion,  it  may  be  proper  in  the  next 
 place  to  remove  the  Objeftions,  which 
 I  apprehend  will  be  made  againll:  it : 
 For  it  cannot  be  imagined  that  a  Pro- 
 pofition  of  this  Nature  and  Confe- 
 quence  fliould  be  ftarted  in  fo  late  and 
 curious  an  Age  of  the  World  as  this 
 is,  and  not  meet  with  Oppofition.  The 
 Subjed  of  it  is  that  which  concerneth 
 every  Man,  and  it  becometh  thofe 
 who  are  capable  of  judging,  to  confi- 
 der  whether  or  no  it  may  be  true  : 
 And  the  great  Variety  there  is  in  the 
 Underftandings  and  Tempers  of  Men, 
 will,  no  doubt,  caufe  fome  to  think 
 well,  others  the  contrary  of  it.  Thoie 
 Arguments  that  feem  rational  to  me 
 
 may 
 
1 90      ^4n  Enquiry  into  the 
 
 \         may  have  little  Weight  with  another 
 Peribn;    and  as  I  condemn  no  Man 
 for  difagreeing  with  me,  fo  I  know  not 
 why  any  one  fliould  be  angry  with  me 
 for  yielding  my  AfTent  to  that  which 
 he  may  poflibly  difallow.     The  holy 
 Scriptures,  as  I  have  before  fliewn,  are 
 filent,   or  at  leall:  have  not  pofitively 
 determined  in  the  Matter  under  De- 
 bate, and  our  Church  hath  no  ways 
 interpofed  her  Authority :  Andiffome 
 particular  Men,    and  thofe  chiefly  of 
 the  Romijh  Communion,   have  been 
 zealous  for  the  Opinion  of  HclPs  be- 
 ing placed  in  the  Earth,  yet  fmce  their 
 Pofition  feemeth  to  me  not  to  be  right- 
 ly grounded,  I  hope  I  may,  without 
 Offence,  have  the  Liberty  to  dillent 
 from  them.    That  Aflertion  is  not  i^o 
 eifabliflied,   even  amongft  themfelves^ 
 as  to  obtain  univerfal  Alfent;  many  of 
 their  learned  Men  are  otherwife  per- 
 fuaded :  ^  Thomas  Aqu'mas^  although 
 
 *  Aquln.  Sum.  Thfol.  Suppl.  tertlae  partis.  Artic»' 
 utruni  ignis  Infenii  lit  tub  Terra. 
 
 he 
 
Nature  and  Tlace  of  Hell,  191 
 
 he  would  be  thought  not  to  gainfay 
 it,  yet  at  the  fame  Time  fliewed  hirn- 
 felf  fufiiciently  diflatisficd  about  it ; 
 and  as  to  the  T/ace  of  HeU^  where  it 
 is  fituate,  owned  liimfelf  at  a  Lofs. 
 And  not  only  fo,  but  faid,  He  thought 
 no  Man  in  this  World  would  be  ever 
 able  to  tell  where  it  is,  excepting  by 
 exprefs  Revelation  from  the  Spirit  of 
 God, 
 
 Far  be  it  from  me  to  pretend  to 
 any  thing  like  tliat,  nor  do  I  dircftly 
 define  where  it  is,  I  only  put  in  my 
 Conje6lure,  or  give  my  Opinion  ;  and 
 yet  in  the  fame  Place  where  Aquinas 
 faith  this,  he  telleth  us  that  ^Pythago- 
 ras placed  the  feat  of  Puniilimcnt  in 
 the  Sphere  of  Fire,  and  that  he  alfo 
 placed  that  in  the  middle,  not  of  the 
 Earth,  but  of  the  Univcrfe,  or  whole 
 World,  and  for  this  he  quoteth  Arlfto- 
 tie  de  Coslo.  Indeed  Ar'tftotle  telleth  Aria,  de 
 us  there,  not  of  Pythagoras  himfelf,^*^"^'"*' 
 but  of  certain  Pythagorickj  or  Italian 
 Thilo/o^hers  that  placed  the  Sphere  of 
 
 Fire 
 
192.      -^^  Enquiry  into  the 
 
 Fire  there,  and  that  they  alfo  called  It 
 Jupiterh  Prifon,  "oj  a/^^  cpu^ocKHv  ovO|Uot- 
 
 So  fair  an  Hint  as  this  might,  me- 
 thinks,  have  given  fome  free  Philofo- 
 phizing  Chriftian,  an  occaiion  to  take 
 this  Matter  into  his  Confideration,  e- 
 ipecially  fince  that  antiquated  and  out- 
 dated Philofophy  hath  once  more  lift- 
 ed up  its  Head  and  is  not  alhamed  to 
 iliew  its  Face. 
 
 But  that  I  may  oblerve,  in  this  part 
 of  my  Difcourfe,  fomething  of  Me- 
 thod, I  fhall  defend  my  felf  againft 
 t\\Q  Arrows  that  are  levelFd  at  me, 
 out  of  the  Qaivers  of  Atheifm^  Thi. 
 lofofhy  and  Scripure :  And  as  to  the 
 
 First  of  thefc,  it  is  poflible  I 
 may  be  blamed  for  advancing  this  Pro- 
 pofition,  in  that  thereby  I  may  feem 
 to  have  given  too  great  an  Handle  to 
 Atheifts^  which  now  the  World  is  too 
 full  of,  who  perhaps  may  fay,  that  you 
 
Nature  and  Tlace  f?/"  He ll.    i  9 j 
 
 Utopiajt  Divines,   in  your  romantick 
 Dcfcriptions  of  the  other  World,  can- 
 not tell  where  to  place  your  Hcll^  in- 
 to which  yet  you  have  the  Charity  to 
 condemn  us :    Some  of  you  are  for 
 having  it  near  the  Center  of  the  Earth, 
 others  of  you  fuppofe  the  whole  Earth, 
 and  all  that  which  is  to  be  the  Matter 
 of  the  general  Conflagration  at  the 
 lafl:  Day,  to  be  the  Fire  in  which  thofe 
 whom  you  are  pleafed  to  call  wicked 
 Men  fliall  fuffer  everlafting  Torments; 
 and  now  forfooth  fteps  forth  one  that 
 will  have  the    Body   of   the  Sun  to 
 fcorch  us  eternally. 
 
 But,  if  it  be  a  good  Argument  a* 
 gainft  the  Infallibility  of  the  RomiJI) 
 Church,  (and  it  is  your  own)  that 
 they  themfclves  know  not  where  to 
 place  it,  fome  affirming  it  to  be  'm  the 
 Pope  alone,  others  in  a  general  Coun- 
 cil, and  a  third  Party  in  both  thefe  u- 
 nited  :  Why  is  it  not  a  good  Argu- 
 ment againft  your  Hcll^  that  you  your 
 felves  know  not  where  to  place  ir, 
 O  whether 
 
194       ^^  E  N  av  I  R  Y  into  the 
 
 whether  in  the  Body  of  the  Sun^  the 
 Center  of  the  Earth,  or  on  the  Sur- 
 face of  it  ? 
 
 To  this  I  anfwer,  that  admit  the 
 Cafes  between  the  feveral  Claims  to 
 InfaUibility,  and  the  feveral  Places  in 
 which  it  is  faid  Hell  may  be,  were  pa- 
 rallel, as  it  will  appear  prefently  they 
 are  not ;  yet  the  Inference  from  thence 
 drawn  doth  not  much  affeO:  me.  In- 
 deed if  all  the  Defenders  of  the  Do- 
 ctrine of  an  Hell  had,  before  now,  u- 
 nanimoufly  agreed  concerning  the  Na- 
 ture and  Place  of  it ;  then  to  have  in- 
 troduced into  the  World  a  novel  Opi- 
 nion would  have  been  to  break  the 
 Ice,  and  to  make  Way  for  a  various, 
 and,  according  to  this  Obje6lion,  an 
 uncertain  diverfity  to  have  entered. 
 But  fince  there  is  and  hath  been  a  di- 
 verfity of  Opinions,  and  no  one  hath 
 been  lb  fettled,  as  to  pretend  to  uni- 
 verfal  Reception,  it  will  not  much  in- 
 creafe  the  uncertainty  of  the  Matter 
 
Nature  and  Tlace  of  Hell,    i 95 
 
 (if  it  were  fo)  that  one  more  be  ad- 
 ded to  the  refl. 
 
 But  if  this  fufficc  not,  I  anfwcr 
 more  dire6lly,  that  the  difFerent  Opi- 
 nions uF  Men^  concerning  tlie  Modus 
 or  ^Obi  of  a  thing,  doth  not  rake  a- 
 way  the  Truth  and  Certainty  of  the 
 Thing  itfelf,  except  they  can  invali- 
 date not  only  the  leveral  Pleas  made 
 to  it,  but  likewife  all  other  Arguments 
 or  Reafons  upon  which  the  thing  itfelf 
 is  founded.  If  a  Doctrine  be  efta- 
 bliflied  on  any  confell  Principle,  ic 
 matters  not  how  many,  or  how  wrong 
 the  Claims  be  that  are  made  to  it.  Td 
 give  an  Inftance  or  two  of  this. 
 
 Some  affirm,  that  the  Body  of 
 Chrijt  is  prefent  in  the  holy  Sacrament 
 of  the  Lord's  Supper  by  way  of  Tran- 
 fubjlantiation^  others  by  way  of  Coit-^ 
 fubJiant'tatioHy  o\\\^K'i>  figuratively  on- 
 ly, and  others  really  hv\t  facramental- 
 ly  ;  but  however  thcfe  diik-r  concern- 
 ing the  Manner  of  its  Pretence,  yet 
 O  2  aU 
 
1^6        An  E  N  Q.U  I R  y  into  the 
 
 all  agree,    that  it  is  prefent,    becaufe 
 it  is  exprefly  affirmed  to  be  fo  by  Chrift^ 
 whofe  Word  is  the  Standard,  and  ulti- 
 mate Reiblution    of   all  their   Faith. 
 Thus  many,  nay,  almoft  infinite  Par- 
 ties have,  and  do  put  in  their  Claims 
 to  the  Chriftian  Religion  ;  but  will  we 
 from  thence  conclude  that  there  nei- 
 ther is  nor  hath  been  fuch  a  thing  at 
 all  ?    when  that  is  evident  from  plain 
 Matter  of  Fad  at  prefent,   and  from 
 undeniable  Hiftory  of  times  palf.     In 
 like  manner  it  is  diiputed  amongft  Phi- 
 lofophers,-    whether  the  Sim  or  ths 
 Earth  be  placed  in  the  Center  of  this 
 vifible  World,  and  fome  will  have  this, 
 fome  that  to  be  iixed  there  ;    but  cer- 
 tainly it  would  be  a  ftrange  Inference 
 from  hence,  that  there  is  no  Center  at 
 all,    when  that  is  demonftrable  from 
 the  Nature  of  a  Sphere,   the  Figure 
 of  which  the  Machine  of  this  World 
 is  fuppofed  almoft  on  all  Hands  to  rc- 
 femble.     Thus,  though  it  is  not,  and 
 indeed  cannot  be  abfolutely  determin- 
 ed by  us,  whilft  we  are  in  this  Lite, 
 
 where 
 
Nature  and  Tlace  0/  H  e  l  l.     1 97 
 
 where  Hell  is  placed  ;  but  that  fome 
 will  imagine  it  to  be  in  one,  and  o- 
 thers  in  another  part  of  the  World, 
 yet  fince  it  hath  been  made  evident  be- 
 fore from  allowed  Principles,  that 
 there  mull:  be  an  Hell^  the  diilerence 
 of  Opinions,  as  to  the  Place  of  it,  is 
 really  no  Argument  againft  it,  any 
 more  than  it  is  in  the  Cafes  but  now 
 mentioned,  and  forty  more  that  might 
 be  named. 
 
 I  F  it  be  asked,  How  then  comes 
 tliis  Argument  to  be  urged  againft  the 
 Infallibility  of  the  Rom'ijh  Church, 
 fmce,  according  to  me,  there  may  be 
 fuch  a  Thing,  notwithllandingthe  va- 
 rious Opinions  they  entertain  about  it  ? 
 I  anfvver,  that  we  do  not  bring  this  a- 
 gainll  them  as  an  Argument  primarily, 
 and  of  itfelf  conclufive,  farther  than 
 we  can  difprove  each  one  of  their 
 Claims  to  it :  If  we  could  evade  all 
 and  every  of  their  Pleas  but  one,  and 
 knew  not  what  to  fay  to  that,  they 
 V.ete  fafc  enough ,  notwithllauding 
 O  5  they 
 
J^S     An  Enquiry  into  the 
 
 they  had  never  fo  many,  and  fuch 
 falfe  Pretences  to  iu.  But  the  mif chief 
 pf  it  is,  we  have  confuted  them  feve- 
 rally  and  jointly  too,  and  proved  that 
 the  Principle  itfelf  is  not  to  be  defend- 
 ed, much  lefs  the  particular  Ways  by 
 which  they  have  endeavoured  to  main- 
 tain it. 
 
 Best  d  e  s,  there  is  a  great  diffe- 
 rence in  the  Subjeds  of  thefe  two  De- 
 bates, the  one  of  them  is  about  a  Mat- 
 ter prefent  and  demonftrable,  -  which 
 by  Confequence  admits  of,  and  there- 
 fore requireth  plain  and  certain  Pro- 
 bation ;  fo  that  it  is  pertinent  enough 
 to  objeQ:  againft  them  that  pretend  to 
 fuch  a  thing,  that  they  cannot  agree 
 about  it,  becaufe  if  they  had  it,  it 
 would  prove  itfelf;  and  they  could 
 not  but  agree  in  the  Demonftration  of 
 it :  Whereas  the  other,  viz,  the  Sub- 
 jeQ:  of  this  Debate  is  concerning  an 
 ObjeO:  future  and  invifible  (for  though 
 the  Body  of  the  Sun^  as  fuch,  is  pre- 
 fent and  vifible,  yet  as  it  poUibly  is 
 
 and 
 
Nature  and  Tlace  of  Wlll,    199 
 
 and  fliall  be  the  Tartarus^  it  is  by  no 
 means  fuch)  and  therefore  as  to  the 
 Place  of  it  far  from  demonllrable  ;  fo 
 that  though  the  Mediums  offered  for 
 the  Solution  of  it  are  not  Dogmatical, 
 but  only  Problematical  and  Logical, 
 yet  fince  they  arc  the  bcft  the  Nature 
 of  the  Subjed  will  bear,  they  are  to 
 be  allowed  of  till  they  have  received 
 fufficicnt  Confutation. 
 
 However  then,  it  may  perplex 
 and  puzzle  the  Caufe  of  Infallibility, 
 that  there  are  fo  many,  and  fuch  warm 
 Difputes  about  it,  amongll  the  Preten- 
 ders to  it ;  becaufe,  without  clear  and 
 evident  Proofs  for  it,  they  are  nothing 
 elfe  but  lb  many  Dcmonftrations  a- 
 gainft  it :  Yet  every  new  Opinion 
 touching  the  Tlace  o'i  Hell,  that  hath 
 but  a  probability  on  its  fide,  is  fo  far 
 from  giving  Atheills  Advantage  a- 
 gainft,  or  letting  them  loofe  from  the 
 Doctrine  of  it,  that  it  tieth  them  clo- 
 fer  to  it ;  and  they  can  never  to  any 
 Purpofe  conclude  againft  it,  till  they 
 O  4  have 
 
100     An  E  N  Q  u  I  R  T  mo  the 
 
 have  proved  each  way  of  its  Solution 
 (and  by  Confequence  this  among  the 
 reft)  to  be  irrational. 
 
 It  is,  I  confefs,  the  peculiar  Hu- 
 mour and  Infelicity  of  this,  to  be 
 Sceptical  beyond  the  Examples  of  fore- 
 going Ages,  and  the  Men  of  it  are  ve- 
 ry apt  to  feoff  at  that  which  they  have 
 not  fome  experimental  or  rational  Ac- 
 count of;  hence  it  is  that  they  endea- 
 vour to  fix  all  abfurd  and  contradicto- 
 ry Confequences  they  can  think  of, 
 upon  the  Articles  of  our  Faith,  and  a- 
 mongft  the  refl:,  this  of  an  everlafting 
 Hell  hath  been  not  the  leaft  ridiculed 
 by  them.  But  certainly  if  it  be  once 
 made  plain  to  their  Reafon,  that  there 
 is  a  place  of  true  corporeal  Fire  in  the 
 World,  fufficient  to  anfwer  the  Ac- 
 CQunt  that  is  given  of  Hell  in  the  ho- 
 ly Scriptures,  and  that  it  hath  conti- 
 nued ever  fmce  the  Creation  of  the 
 XJniverfe  :  They  will,  1  hope,  at  leaft 
 leave  off  imputing  an  Impoffibility  to 
 it^  andj  if  they  have  any  Ingenuity- 
 will 
 
Nature  and Tlace  of  Hill.    10 r 
 
 will  acknowledge ,  tliat  what  hath 
 Hood  for  fo  many,  may  pofTib'y  re- 
 main unto  eternal  Ages  ;  fo  that  this 
 Propofitioa  is  fo  far  from  enlarging 
 the  handle  thefe  Gentlemen  have  hold 
 of,  that  it  hath  rather  pared  it  and  ta- 
 ken it  fliorter,  by  fetting  them  a  Task 
 which  they  will  not  perhaps  fo  eafily 
 perform,  as  at  firft  fight  they  may  pro- 
 mifc  themfelves  to  do. 
 
 I.  It  may  be  objected  againfl:  me, 
 that  there  are  fome  things  in  Philofo- 
 phy  I  may  feem  to  have  palTed  over 
 too  flightly,  which  yet  defcrve  more 
 particular  Confideration  ;  for  inllancc, 
 Firft,  May  it  not  be  demanded,  whe- 
 ther it  be  not  precarious  to  reduce  the 
 central  Fire  to  the  Nature  of  our  cu- 
 linary Fire,  that  fo  it  may  need  a  con- 
 tinually renewed  Nitro-fulphureous 
 'Fabiilum?  For  the  Aifertors  of  central 
 Fire  may  fay,  it  is  of  the  lame  Nature 
 with  the  folar,  being  an  abforpt  Sun^ 
 end  whatever  way  may  be  found  lor 
 
 the 
 
201      An  Enquiry  Into  the 
 
 the  maintaining  of  the  one,  will  ferve 
 alfo  for  the  other.  Now  if  there  were 
 the  fame  Evidence  for  the  central  Fire 
 that  there  is  for  the  folar,  this  Object 
 tion  would  have  weight  with  it ;  but 
 fince  the  central  Fire  is  a  mere  Crea- 
 ture of  the  Brain,  and  ftandeth  upon 
 no  fure  Foundation,  either  of  Senfe  or 
 Demon ftration  as  the  folar  doth,  there 
 is  no  Reafon  I  fhould  admit  the  Con- 
 fequence.  Befides,  if  we  confider,  we 
 may  perceive  a  manifeft  difference  be- 
 tween them.  The  Influence  and  O- 
 peration  of  the  Smi'^  Fire-  flievveth 
 plainly  enough  that  it  hath  an  open 
 Sphere  to  a6l  in,  and  therefore  though 
 we  cannot  demonfl:rate  how,  or  in 
 what  manner  the  vafl:  Body  of  it  is 
 maintained  •  yet  have  we  reafon  to 
 think  that  it  is  not,  in  this  refped,  of 
 any  other  Nature  than  our  common 
 Fire :  For  we  experience  the  very 
 fame  Effedls  of  the  one,  as  we  do  of 
 the  other  ;  which  is  a  good  Argument 
 that  the  Nature  of  the  Caufe  is  the 
 
 fame 
 
Nature  and  Tlace  o/Hell.  loj 
 
 fame  too.  ^  But  the  fuppofcd  cen- 
 tral Fire  is,  by  the  very  Hypothefis 
 incruftated,  /.  e,  inclofcd  or  fbut  up 
 with  a  circum-ambient  Solid,  which 
 muft  both  preclude  any  nitrous  Tabu- 
 htm  from  without,  and  alfo  obitrudt 
 the  force  of  thofe  Operations  from 
 within  that  are  confequential  to  its  ve- 
 ry Being.  So  then,  till  we  have  fome 
 Demon  if  ration  of  another  Species  of 
 Fire  different  from  our  material  culi- 
 nary Fire,  in  this  effential  Property  of 
 it,  befides  the  folar,  which  is  manifell- 
 ly  not  fo^  we  cannot,  as  I  before  urg- 
 ed, fuppofe  a  Fire  of  any  magnitude 
 to  continue  near  or  about  the  Center 
 of  the  Earth. 
 
 2.  It  may  be  obje£l:ed  to  my  Ar- 
 gument againll:  theinfufficiency  of  the 
 central  Fire  to  contain  the   Damned, 
 
 *  Dr.  Burnet'i-  Theory  of  thi  Earth,  7.3.  c.  6.  This 
 central  tire  niuji  be  inch  Jul  in  a  Shili  cf  great  iitte>\gtb 
 and  Firmnefi  ;  jor  being  cf  itf-lf  the  Ughteft  and  tn.Ji 
 adive  cf  all  Bcdies,  it  roouldnA  be  detain  it  in  that  hvo- 
 ejl  Prison  vntb.ut  ajiron^  Guard  upon  it. 
 
 from 
 
204      ^^  Enquiry  into  the 
 
 from  the  numbers  of  lapfed  Angels, 
 that  except  the  Philofophy  of  Spirits 
 were  better  fettled  it  may  not  con- 
 clude :  If  they  are  fixed  to  Vehicles 
 they  may  require  a  larger  ipace,  ii 
 not,  and  Spirits  admit  penetration  of 
 Dimenfions,  they  may  take  up  room 
 Kri'.  enough.  To  this  I  return,  that 
 if  it  were  an  abfolute  NecefTity  laid 
 on  us  from  Revelation  to  believe  the 
 Hell  to  be  in  the  Body  of  the  Earth, 
 we  muft  then  account  for  it  this  way, 
 vi;z,  by  Spirits  admitting  penetration 
 of  Dimenfions,  there  being  no  other 
 left  whereby  we  can  poffibly  fuppofe 
 the  infinite  Numbers  of  Devils  and 
 damned  Spirits  to  be  contained  in  it. 
 Or,  if  we  had  any  fuch  Defcription  of 
 Spirits  in  the  holy  Scriptures,  then  it 
 would  be  to  no  purpofe  to  feek  for  a 
 larger  Place  elfewhere,  than  in  the 
 Earth,  becaufe  that  would  rhen  be  a- 
 bundantly  fufficient  for  it :  But  fince 
 neither  of  thefe  is  plainly  revealed,  we 
 are  at  Liberty  to  Philofophize  upon 
 them.    And,  as  to  the  latter,  the  Phiv 
 
 lofophy 
 
Nature  and  Tlace  o/Hell.    IC5 
 
 lofophy  of  Spirits,  I  affirm,  it  will  be 
 extreme  difficult  to  conclude  concern- 
 ing their  Nature  in  this  refpect,  and 
 cfpccially  to  determine  pofitively,  that 
 it  mull  confitt  in  admitting   penetra- 
 tion of  Dimenfions,  bccaule  'tis  con- 
 trary to  that  of  Bodies  fo  to  do.    There 
 are  fome  Things  that  confeiTedly  agree 
 with  the  Nature  of  Bodies  and  Spirits 
 too,    (I  mean  here   created  Spirits:) 
 And  therefore  w^e  cannot  infer  a  Con- 
 trariety between  them  in  all  refpeds. 
 Time  and  Place,    for  Inftance,  are  ac- 
 knowledged on  all  hands  to  be  com- 
 mon to  them  both:    Tliat  the  Hril  of 
 thefe  is,  the  very  Notion  of  their  Cre- 
 ation witnefleth,   and  that  the  latter 
 properly  doth  affeft  them,    is   confef- 
 fed   even  by  thofc  who  affirm,    that 
 they  admit  penetration  of  Dimenfions. 
 Dr.  More,    the  great  Affertor  of  this, 
 fuppofeth  a  local  HeU,      And  if  there 
 be  one,  I  mull:  fay,    it  is  inconceive- 
 able  to  me  how  that  Place  fliould  be 
 occupied  by  Spirits,    if  they  are  not 
 fixed  to  fome  Vehicles  or  other.     If 
 
 this 
 
106      ^4n  Enquiry  into  the 
 
 this  be  not  fuppos^d,  we  may  as  well* 
 I  think,  crowd  all  the  Devils  toge- 
 ther into  a  Bakers  Oven,  as  imagine 
 that  God  prepared,  /.  e.  made  an  Hell 
 on  purpofe  for  their  Prifon,  and  for 
 the  Seat  of  their  Punilliment. 
 
 B  u  T  if  this  do  not  fatisfie,  I  de- 
 fire  it  may  be  obferved,  that  the  infi- 
 nite Numbers  of  Devils  was  but  part 
 of  my  Argument  ;  there  was  added  to 
 it  that  of  Men  toOj  whofe  Spirits,  we 
 are  aflured,  are  fixed  to  Vehicles,  and 
 that  thofe  Vehicles  alfo  fhall  receive 
 the  fame  Sentence,  and  undergo'  the 
 lame  Fate  with  their  Spirits ;  for  all 
 Men  Jhall  rife  again  with  their  Bo- 
 dies  J,  and  jhall  give  an  Account  for 
 their  ouvn  JVorksi  and  they  that  have 
 done  Good  jhall  go  into  Life  everlaji. 
 ingj  and  they  that  have  done  Evil  into 
 everlafting  Fire, 
 
 La  s  t  l  y,  This  Obje8:ion  doth 
 Hot  in  the  leaft  invalidate  my  Propofi- 
 tion  \  on   the  contrary,  it  aflilfs  and 
 
 eon- 
 
Nature  and  Tlace  of  Hell.  107 
 
 confirms  it  ;  for  however  the  iinfct- 
 tlcdncfs  of  thePhilofophy  of  Spirits  ia 
 this  particular,  viz,  whether  they 
 are  fixed  to  Vehicles,  or  admit  pene- 
 tration of  Dimenfions,  may  afFed  the 
 Hypothefis  of  HelPs  being  in  the 
 Earth,  becaufe,  ifthe  firfl  of  them  be 
 true,  that  is  thereby  rendered  altoge- 
 ther incredible  ;  yet  is  the  Suppofiti- 
 on,  that  the  Body  of  the  Sun  is  the  lo- 
 cal Hell_,  not  concerned  at  all  with 
 them,  becaufe  that  may  confifi:  with 
 either,  there  being  abundantly  more 
 Space  there  than  can  be  iniagined  to  be 
 taken  up  by  the  Bodies  of  Men  only  : 
 So  that  the  latter  muft  be  allowed  to 
 be  the  furer  and  more  rational  Hypo- 
 thefis  of  the  two  in  this  refpecV,  which 
 is  all  I  am  concerned  in,  and  the  chief, 
 thing  that  Argument  was  brought  to 
 prove. 
 
 3,  Once  more  it  may  be  obje61:ed, 
 that  we  are  not  fuificiently  affurcd 
 even  of  the  Nature  of  the  <y//;/'s  Bo- 
 dy itfelf,  that  it  is  of  a  fiery  and  burn- 
 
 in,5 
 
208       Jn  F  N  Q  tr  I  R  Y  into  the 
 
 ing  Subftance  ;  for  ^  Ariftotle  telleth 
 us,  that  in  all  fimple  Bodies,  fuch  as 
 are  the  Heavens,  the  parts  are  of  the 
 fame  Nature  with  the  whole  ;  and  by 
 Confeqaence  the  Subliance  of  the  Sun 
 and  Stars  is  not  igneous  but  ethereal : 
 And  that  the  Motion  of  the  Orbs  is 
 the  caufe  of  that  hot  and  fiery  Qua- 
 lity in  the  Air,  which  feemeth  to  pro- 
 ceed from  the  Sun  and  Stars  them- 
 felves.  And  for  the  proof  of  this  he 
 inftanceth  in  an  Arrow  headed  with 
 Lead,  which  by  the  Swiftnefs  of  its 
 Motion  through  the  Air  will  be  hea- 
 ted fo  as  to  melt  the  Lead  it  is  poin- 
 ted with  :  From  whence  he  inferreth 
 that  if  Wood  and  Iron  and  Lead  by 
 mere  Motion  will  take  Fire,  then 
 much  more  will  the  Air,  which  is 
 nearer  to  the  Nature  of  Fire  than  they 
 are,  be  apt  fo  to  do. 
 
 *  Ariftot.  de  Ccelo,  1.  2.  c.  7. 
 
 No 
 
 w 
 
Nature  and  Tlace of  Hell.   2.O9 
 
 N  o  w  though  this  hatli  fomc  little 
 Appearance  ot  Trudi  with  it,   when 
 talfen  entire  and  all  together,  yet  if 
 we  confuler  it  apart,  it  will  be  found 
 to  be  weak,  and  altogethei"  unbecom,. 
 ing  a   Philofopher    to   affirm  :     For 
 though  in  Bodies,  which  arc  purely 
 fimple  and  unmixed,  the  parts  mud:  be 
 oi  the  fame  Nature  with  the  whole; 
 yet  who  fees  not  that  the  Heavens,  as 
 they  contain  in  them  all  thofe  vail  and 
 glorious  Luminaries  that  entertain  and 
 delight  the  Eye,  are  not  of  fuch  a  fim- 
 ple uncompounded  Eifcncc  ?  The  Sim 
 and  the  fixed  Stars  are  poflibly  of  the 
 fame  Nature,  but  it  is  agreed  on  all 
 hands,  that  the  Planets  are  of  a  differ- 
 ent Conftitution.     The  Sim  and  each 
 fixed  Star,  as  it  is  thought,  fliine  with 
 their  own  Light ;   but  the  Planets  are 
 opakc,    dark  Bodies,  that  borrow  all 
 their  Light  from  his  Beams,  and  Ihine 
 only  as  they  refle£l  them  to  us.     They 
 are  of  the  fame  Nature  with  this  our 
 Earth,   which  is  rightly  judged  to  be 
 i^nc  of  them,   and  to  be  as  beneficial 
 
110      An  E  N  Q.U  I  R  Y  into  the 
 
 by  retorting  the  Sun's  Light  to  them,^ 
 as  they  are  by  remitting  the  fame  to 
 us ;  and  therefore  we  may  as  well  con- 
 clude,   that  the   Rain,  Snow,  Hail^ 
 Lightning,    and  the   like,  are  of  the 
 fame  Nature  with  the  Air,  whilft  they 
 are  lodged  there,  as  that  all  the  Bo- 
 dies contained  in  the  vaft  Regions  of 
 the  Sky  are  of  one  pure  ethereal  Sub- 
 ftance. 
 
 Neither  is  the  Motion  of  the 
 heavenly  Sphere  (fhould  we  fuppofe 
 it  to  move)   the  Caufe  of  that  Heat 
 we  obferve  ia  the  Air ;  for  then  we 
 iliould  experience  it  the  fame  at  all 
 Times,  fmce,  according  to  the  Hypo- 
 thefis,  the  Heavens  move  round  at  all 
 Times  with  an  equal  Swiftnefs  of  Mo- 
 tion ;  but  that  the  Heat  is  not  always 
 the  lame  is  evident,  and  was  confelTed 
 Loco      by  Ariftotie  himfeli^  when  he  told  us, 
 prasdiar.  ^1^^^  -^  1^^  necelTary  the  Air  which  is  un- 
 der the  Body  of  the  heavenly  Sphere 
 fhould,  by  its  Motion,  be  heated,  and 
 moft  of  all  under  that  part  of  it  where 
 
 the 
 
Nature  and  Tlace  of  Hell,    lit 
 
 the  Smi  is  fixed  ;  for  when  that  rifeth 
 and  draweth  neat'  to  us,  fo  as  to  be  o- 
 ver  us,  then  the  Heat  is  the  greatell. 
 Now  that  thus  it  is,  is  fo  plain  that 
 he  could  not  deny  it ;    but   why  it 
 fliould  be  thus,    if  what  he  aderteth 
 be  true,  that  the  S/m  is  of  the  fame 
 Nature  with  the  veil  of  the  heavenly 
 Orb,  he  giveth  no  manner  of  Reafon;, 
 nor  indeed  can  there  be  any  given  for 
 it.     He  did  well  therefore  not  to  go  a- 
 bout  to  prove  or  explain  it ;   for  he 
 might  far  better  rely  on  the   Autho- 
 rity of  his  Ip/e  dixit  J   than  offer  at 
 Arguments  for  his   Affertion,    which 
 would,  he  knew,  be  apt  to  betray  the 
 Weaknefs  of  the  One,   and  by  Conie- 
 quence  the  Infufficiency  of  the  other. 
 
 H I  s  Commer.tatdr,  Havenreuter^ 
 endeavoureth  to  clear  and  ftrengthen 
 his  Opinion ;  but  in  vain.  For  having 
 owned,  that  he  there  fuppofeth  one 
 only  Cauf©  of  Heat  in  the  Air,  viz. 
 Motion,  yet  that  he  might  make  him 
 agree  with  other  PhilofopherSj  who, 
 P  2  he 
 
Ill        ^jin  E N QV I R Y  into  the 
 
 he  faith,  fuppofe  three,  he  will  have  it 
 to  be  the  Motion  of  fome  certain  par- 
 ticular Body,   containing  in  it  the  o- 
 ther  two,  viz.  Light,  and  a  peculiar 
 innate  Virtue  or  Power  to  produce 
 that  Heat :    To  which  laft  Caufe,  the 
 Virtue,    Power  or  Influence  of  the 
 Erercka-  Sun's  Body,  he  telleth  us,  Julius  Ca- 
 tion©  74.  y^^rj  Scaliger  attributeth  fo  much  as 
 tra  Car-"  to  affirm,   that  if  the  Sun  moved  not 
 dmum.    ^^  ^^  -J.  ^ould  heat  the  Air,  not  lefs, 
 but  more  than  by  its  Motion  it  now 
 doth. 
 
 But  this  is,  I  think,  plainly  to 
 give  up  Arijiotle^s  Notion,  and  not  to 
 defend  or  explain  it.  For  if  the  Heat 
 proceed  from  the  Virtue  or  Influence 
 of  this  certain  particular  Body,  then 
 this,  and  not  the  Motion  of  the  whole 
 Sphere,  is  the  Caufe  of  it.  But  how 
 this  is  the  Caufe  of  Heat  more  than 
 any  other  Part  of  the  Sphere,  if  it  be 
 of  the  fame  Nature  with  the  refl:,  is 
 that  which  was  to  be  made  out,  and 
 remaineth  unrefglved  ftill. 
 
ISIature  and  Tlace  of  Hell,     Z  I J 
 
 What  he  aimedi  at,  towards  the 
 Glofc  of  that  Chapter,  hath  ibme  lit- 
 tle fliew  of  an  Argument  with  it,  but 
 no  great  Weight.  His  Words  are  thefe, 
 H/c  atitem  quaritur  quomodo  hunc  Ef- 
 fe6tum  ^rodncant^  fiquidcm  qual'ttate 
 nulLd  ^  at  lb  I  It  St  ell j:  funt  prad'ita  ? 
 Refpondejidum  ejij  Calorcm  exc'ttari 
 in Ipfo  Aere  a  Sole.,  non  quod  Radii  So- 
 Its  aEitt  Jiut  calidij  fed  quia  vehemen- 
 ter  funt  luminoflj  ^  froptcreafi  refe^ 
 runtnt\  ^  refranguntur  Aerem  atte- 
 miantj,  atque  ilium  attejiuaturn  igne- 
 MUj  atque  calidum  efficiuntj  i.  e.  If 
 it  be  here  demanded.,  how  the  Stars 
 produce  this  EjfeEij  fince  they  are  not 
 fuppofed  to  be  endued  with  any  fenfi^ 
 ble  Vitality  ?  JVe  anfjuer^  that  the 
 Heat  is  produced  in  the  Air  itfelf  by 
 the  Sun.,  not  bccaufe  its  Beams  are 
 aBuiilly  hot  J,  but  becaufe  they  are  ve- 
 ry luminous  J  and  therefore  j  if  they 
 are  returned :,  and  refra£fed j  they 
 lahet  and  Jharpen  the  Air.,  andfo  ren- 
 der it  fiery  and  hot.  But  now,  that 
 P  3  the 
 
Zi^    An  Enquiry  into  the 
 
 the  Rays  of  the  Sun  caufe  Heat  and 
 Fire  in  the  Air,   becaufe  they  are  lu- 
 minous, is  juft  as  true  and  fignificant, 
 as  that  Flame  is  bright  and  luminous, 
 becaufs  it  is  hot.    There  is  altogether 
 as  much  Confequence  and  lUuftration 
 in  the  one  of  thefe,   as  in  the  other» 
 There  is,  indeed,   fomething  in  the 
 lafl:  Claufe,  the  whetting  and  fharpen- 
 ing  of  the  Air  by  its  Refradion,  which, 
 for  ought  I  know  to  the  contrary, 
 may  be  the  Caufe  of  the  Heat  and 
 Fire  in  it.    But  then  the  Queftion  is, 
 whether  this  doth  not  proceed  from 
 the  burning  Nature  of  the  Suu''s  Bo- 
 dy ;   which,  we  may  well  think,   it 
 doth,  fince  this  feemeth,  as  probably, 
 to  be  the  very    Way  whereby   our 
 common  culinary  Fire  communicateth 
 itfelf  to  Bodies,  that  at  a  Diftance,  or 
 through  fome  aery  Space,  are  apt  to 
 catch  at  and  receive  its  Property. 
 
 I  know  but  of  one  Argument  more, 
 fupporting  Artjlotle'^  Opinion  againft 
 mine,   that  is  v/orth  taking  notice  of, 
 
 viz. 
 
Nature  and  Tlace  of  Hell,    z i 5 
 
 viz.  That   tlie  Air  on  tlie  Tops  of 
 tlie  higheil:  Mountains  is  very  cold,  Co 
 that  the  Snow  continueth  there  moll 
 part  of  the  Summer,    when  yet  it  is 
 very  hot  in  the  Valleys.     But  this,  I 
 think,   is  too  light  to  overthrow  fo 
 fure  and   eflabliflied  a  Truth  :    And 
 there  are  good  Reafons  to  be  given  for 
 this,  without  deftroying  the  fiery  Na- 
 ture of  the  Sm^.     For,  may  not  the 
 Cold  on  the  Tops  of  Mountains  be 
 accounted  for  by  the  brisknefs  of  the 
 Air,  which  hath  a  more  free  and  open 
 Paflage  there  than  it  can  have  in  the 
 pent  and  coop'd  up   Valleys  ?     We 
 know,  in  fome  Countries  that  are  ex- 
 ceeding hot  in  themfelves,    the  cool 
 Breezes  do  fo  alloy  the  fultry  Qiiality 
 of  the  Climate,  that,  though  without 
 them,  they  would  hardly  be  habitable, 
 yet  are  they  not  only  tolerable,  but 
 pleafant  enough  to  them  that  are  re- 
 frefhed  by  them.    And  we  may  expe- 
 rience the  like  daily  in  our  culinary 
 Fire,  that  when  a  Room  is  well  warm- 
 ed with  a  good  Fire,  if  there  happen 
 P  4  'to 
 
Zl6     ^An  Enquiry  into  the 
 
 to  be  a  Door  on  each  fide,  one  over 
 againil:  the  other,  a^nd  they  are  left 
 open,  the  Air  fliall  be  much  cooler  in 
 the  intermediate  Space,  than  in  that 
 Part  of  the  Room  which  is  fartheft 
 off  from  the  Fire. 
 
 B  u  T  if  the  Air  on  the  Mountains 
 Top  be  fuppofed  ftill  and  quiet,  and  as 
 to  the  Motion  of  it  fcarce  perceptible, 
 yet  is  it  at  leaft  more  rare  and    fubtile 
 there  than  in  the  Valleys,  and  therefore 
 not  fo  qualified  to  retain  the  hot  and  fie- 
 ry Particles  as  the  other.   We  may  ex- 
 perience fomething  analogous  to  this, 
 by  fetting  on  two  large  Iron  Pots  o- 
 Ver  a  Fire,  filling  one  with  Liquor,  and 
 putting  nothing  into  the  other.     Now 
 though  the  Fire   under  both    is  the 
 fame,  and  that  which  is  empty  fliall 
 be  fooner  hot,  and  as  to  it  felf,  in  a 
 greater  Degree  than  the  other  which 
 is  full ;  yet  when  once  the  "Water  is 
 boiling  hot,  that  fhall  not  only  retain 
 the  Heat  longer  than  the  other,  but 
 the  Liquor  fliall  be  more  fenfibly  fcal- 
 .     \  ding 
 
Nature  and  Tlace  of  Hell,    lij 
 
 ding  in  that  than  the  Air  is  in  the  o- 
 thcr.  Now,  in  the  Vallies  the  Air  is 
 tliicker,  andapproacheth  nearer  to  the 
 Nature  ofan  humid  than  on  the  Moun- 
 tains; and  when  once  it  is  heated 
 through  with  the  Sun's  Beams,  will 
 both  retain  the  Heat  better,  and  more 
 fenfibly  affeft  us.  And  this  is  the  Rea- 
 fon  why  a  Garment,  or  any  other  thing 
 of  a  fuitable  Subftance  or  Compofi- 
 tion,  laid  in  the  Suu^  or  before  a 
 Fire,  fliall,  after  fome  time,  be  plainly 
 warmer  than  the  adjacent  Air,  viz. 
 becaufe  it  hath  a  greater  Aptitude  to 
 receive  and  lodge  the  fiery  Matter  that 
 maketh  its  way  into  it.  Bcfides,  when 
 tlie  Surface  of  the  Earth  is  warmed 
 by  the  Stmj  the  Air  nextit  muftpar- 
 take  of  its  Heat  by  way  of  Refledion, 
 which  may  be  another  Caufe  of  the 
 Intenfenefs  of  it.  Thus  the  middle 
 Region  of  the  Air  is  held  by  natural 
 Philofophers  to  be  colder  than  the 
 lower  ;  not  that  the  fuppofed  Element 
 
 of 
 
Z 1 8      An  Enquiry  into  the 
 
 of  Fire,  and  Body  of  the  Sun  have  no 
 Operation  at  all  upon  that ;  but  becaule 
 its  Rays  are  refie£led  and  doubled  in 
 this.  And  I  doubt  not  but  our  experi^ 
 mental  Philofophors,  if  they  would  fet 
 themfelves  to  work,  would  eafilyfind 
 out  Inftances  enough  of  the  Operation 
 of  our  culinary  Fire,  in  all  refpeds  ana- 
 logous to  this.  For  when  I  plainly 
 fee  that,  which  by  its  Nature  is  difc 
 pofed  to  be  melted  by  the  Fire^  to  be 
 melted  alfo  by  the  Sim^  and  that  which 
 is  hardened  by  the  one,  to  be  harden- 
 ed alfo  by  the  other  ;  I  cannot  think 
 they  are  of  different  Natures  and  Con- 
 flitutions,  which  do  fo  exadly  pro- 
 duce the  very  fame  Effects. 
 
 But,  that  I  may  not  feem  to  ftand 
 only  on  my  own  Bottom,  I  fliall 
 here  fet  down  the  Sentiments  of  two 
 curious  and  excellent  Philofophers  of 
 this  prefent  Age,  who  have  diredly 
 concluded  concerning  the  Sun's  fierj^ 
 and  burning  Nature,  as  I  have  now 
 done. 
 
 The 
 
Nature  and  Tlace  0/  Hell.  Z  19 
 
 The  one  is  Dr.  Nichols,,  who,  in  liis*^""/'"  . . 
 
 ,  ,      rente  TVita 
 
 Account  of  thcPoflibility  ot  the  Moia-  a  ibe^ji, 
 ical  Creation,    having  laid  down  this,^'*"'  ^* 
 That  the  Chaos  extended  to  the  fartheft 
 Limits  of  the  Magnus   Orb'tSj  or  (as 
 he  was  pleafed   to  call  it  )  that  Circle 
 which     Saturn  defcribeth   about   the 
 Sun  ;  fuppofeth  it  in  the  firft  place  to 
 be  drained  of  all  its  -terreous  and  o- 
 pake  Matter  ;  and  then  again  to  be  re- 
 lined  by  drawing  off  all  its  aqueous  un- 
 inflammable Matter  :But  befides  thefe, 
 faith  he,  in  all  natural  Bodies  we  find 
 an  un£lious  inflammable  Matter,  which 
 did  remain  ftill  diffufed  throughout  the 
 whole   Exfanfum^   which,  upon  the 
 Command  of  the  divine  Wordj,  fubfided 
 to  the  central  Point  of  the  whole  Mag^ 
 nus  Orb'ts :   All  which  vafl:  Quantity 
 of  un£l:ious  Matter,  being  compared 
 together  into  one  Globe,  broke  out 
 •that,  VIZ,    the  fourth  Day,  into  the 
 Solar  Flame. 
 
 T  am  not  here  concerned  in  the  Do- 
 )ftor*s  Hypothefis,  either  as  to  the  Mo- 
 dus^ 
 
2.10      An  Enquiry  into  the 
 
 dtiSj  or  Time  of  its  Formation  :  I  cnly 
 bring  this  to  fhewhis  Senfe  of  the  Na- 
 ture of  it,  which  he  hath  declared  to 
 be  igneous  in  Terms  as  plain  as  can  pof- 
 fibly  be  expreffed. 
 
 The  other  Authority  I  ihall  name 
 Hugenmsjs  th^itofHugenius,  And  that  he  fup- 
 theo"cs,  pofeth  the  Body  of  the  Sun^  to  be  of 
 lib.  2.  j-j-j^  fame,  or  the  like  Nature  with  our 
 Fire,  for  Heat  as  well  as  Light,  is  evi- 
 dent from  the  whole  Scope  of  the  Se- 
 cond Book  of  his  Cofmotheoros :  Where- 
 in fetting  down  his  Conjeclures  con- 
 cerning the  Coeleftial  Earths,  or  Pla- 
 netary Worlds,  he  fuiteth  both  their  Or_ 
 naments  and  their  Inhabitants  to  their 
 feveral  Diftances  from  the  Suji^  which 
 he  maketh  the  commou  Fountain  both 
 of  Heat  and  Light  to  them  all.  It 
 may  not  perhaps  be  unacceptable  to 
 the  curious,  inquifitive  Reader,  to  re_ 
 late,  in  brief,  what  he  imagineth  pe- 
 culiar to  the  Site  or  Pofition  of  each 
 
 Planet,  with  regard  to  this. 
 
 Mercury 
 
Nature  and  Tlacc  0/ H K l l.    Ill 
 
 Mercury  he  fuppofctli  to  be  thrice 
 
 as  near  to  the  Sun  as  our  Earth  is : 
 
 "  From  whence  it  folio weth,  that  the 
 
 "  Sun  appeareth  to  them  in  its  Diame. 
 
 "  ter  thrice  as  big  as  we  take  it  to  be^ 
 
 "  and  fo  both  its  Light  and  Heat  is 
 
 "  nine  times  more  to  them  than  it  is 
 
 ''  to   us :   Which,    by    Confequence, 
 
 ''  would  be  altogether  intolerable  to 
 
 "  us,  and  would  perfe£lly  burn  up  the 
 
 "  fcorched  Herbs  and    Grafs,    were 
 
 "  they  in  all  refpeds  the  fame  with 
 
 ''  them  as  they  are  with  us  :  And  yet 
 
 "  (faith  he)  this  hindereth    not,  but 
 
 "  that  the  Creatures,  living  in  that 
 
 *'  Planetary  Region,   may  be   fo  or- 
 
 "  dered,  that  they  may  find  their  de. 
 
 "  fired  and  wiflied  for  Temperature 
 
 "  in  that  vaft  Heat,  and  their  Herbs 
 
 "  may   be  of  that  Nature  as  to   en- 
 
 "  dure,  nay,  require  the  Force  of  it, 
 
 "  Nor  is  it  to  be  wondered  at,  ifthofe 
 
 ''  Mercurialifts  admire  how  we   can 
 
 *'  bear  our  Cold,  or  can  have  any  En- 
 
 *'  joyment    of   that   little   Light   we 
 
 ^'  have,  fince  we  are  removed  io  much 
 
 "  farther 
 
Ill      ^4n  Enquiry  into  the 
 
 "  farther  from  the  Sun  than -they  are. 
 
 "To  the  Inhabitants  of  the  Planet 
 *'  Venus  J  he  faith,  the  Sun  appeareth 
 *'  larger  than  it  doth  to  us  by  a  Di- 
 "  ameter  and  half,  and  in  its  Orb,  ra- 
 *'  ther  more  than  double ;  by  which 
 "  he  mull:  afford  them  twice  as  much 
 "  Heat  and  Light  as  he  doth  to  us= 
 "  And  therefore  that  Planet  cometh 
 *'  fo  much  the  nearer  to  our  Tempe^ 
 ^  rament. 
 
 *'  B  u  T  the  Light  and  Heat  of  the  Suti 
 *'  to  them  that  dwell  in  Mars  is  dou- 
 *'  bly  or  trebly  lefs  than  it  is  to  us, 
 "  and  yet,  as  we  believe,  not  in  the 
 "  leaft  to  their  Inconvenience  or  Lofs^ 
 "  And  the  Sun  being  looked  upon 
 *'  from  Jupiter  hath  its  Diameter  five 
 *'  tim^is  lefs  than  with  us ;  and  accor- 
 ''  dingly  there  the  twenty  fifth  Part 
 "  of  that  Light  and  Heat  which  we 
 *'  have  is  perceived  by  them ;  and  Sa- 
 *'  mm  hath  but  the  hundredth  Part 
 *'  of  that  Light  and  Heat  which  we 
 
Nature  andTlace  of  Hell.  112 
 
 **  Iiave  from  the  Su7i ;  and  therefore 
 "  the  Light  and  Heat  muft  be  very 
 "  fmall  to  the  Inhabitants  of  thofe 
 *'  two  Planets,  if  we  were  to  judge  of 
 "  it  by  our  prefent  Apprehenfion  of 
 "  things:  But  without  doubt  to  the 
 "  Dwellers  there  it  is  fuch,  as  they 
 "  have  no   caufe  to  complain  of  it* 
 
 And  when  he  cometh  to  write  di- 
 rectly of  the  S7m\  Body,  he  faith  ; 
 *'  There  are  fome  to  whom  it  feem- 
 *'  eth  not  improbable  that  there  are 
 "  Animals  alfo  and  Dwellers  there  ; 
 *'  but  what  Reafon  they  have  to  think 
 *'  fo,  I  know  not  :  For  it  doth  not 
 "  certainly  appear  whether  the  Mat- 
 "  ter  of  that  vafl:  Glebe  be  hard  or 
 "  liquid ;  though  from  the  Nature  of 
 *'  Light  it  be  moft  likely  to  be  liquid. 
 "  And  then,  after  fome  curious  Ob- 
 fervations  concerning  a  fuppofed  Ine- 
 quality in  its  Circumference,  and  the 
 Macula  that  appear  in  it^  with  the 
 brighter  Spots  that  fome  profefs  to 
 have  obferved,  he  cometh  to  this  Con- 
 
 cluiion, 
 
114       -^^  Enquiry  into  the 
 
 clufion,  Stimmnm  quideni  m  Sole    Qa- 
 *'  lorem   Fervoremque   ejfe    certo  ere* 
 ^'  dendum  eft  ;  in  quo  nihil  omninh  nof- 
 ''  trorum  Cor  forum  Jimile  vivere  fojjit 
 "  aut  momento  fufereffe^  i.  e.  We  are 
 "  undoubtedly  to  believe,  that  there 
 "  is  the  greateft    Heat  and   Burning 
 "  in  the  Sun  y  in  which  nothing  like 
 "  our  Bodies  can   live,   or  fubfiil:  fo 
 "  much  as  one  Moment.     And  there- 
 "  fore,  as  he  goes  on,  we  are  to  con- 
 "  ceive   in  our    Minds    fome    other 
 "  kind  of  living  Creatures  quite  diffe* 
 "  rent  from  the  Nature  of  all  thofe 
 "  that  we  have  either  feen  or  thought 
 "  of;  which  is  almofl:  the  fame  thing 
 "  as  if  we   fliould  fay,    there  is  no 
 "  room  left  for  our  Conjecture  here. 
 "  And  then  he  addeth  ;  Eft  quidem 
 "  tarn  fraftansj  t antique  Molis  Cor^ 
 "  pus  J  baud  dubie^  maxmd  Ratione^ 
 "  ac  proper  infignem  aliquem  Ufam 
 "  creatum.     Without  all  doubt  a  Body 
 "  fo  excellent,  and  of  fo  vaft  a  Bulk^ 
 "  muft  be  created  with   the  greatefl: 
 "  Reafon,  and  for  fome  extraordinary 
 
 "  Ufe 
 
feature  and  Tlace  0/  H  £  L l.     125 
 
 *'  Ufe  and  End  :  So  writeth  that  great 
 and  eminent  Philoibpher. 
 
 And  truly  when  I  confider  with 
 how  acute  and  perfpicacious  an  Eye 
 he  hath  viewed  the  feveral  Parts  of 
 this  vifible  World  ;  and  that  amongll 
 the  many  probable  ConjeQures  he 
 hath  made  upon  them,  there  is  none, 
 no  not  the  leaft  Mention  of  any  Place 
 therein  anfwcrable  to  the  Defcription 
 we  have  o^ Hell  in  the  Holy  Scrip- 
 tures, excepting  the  Body  of  th^SuUj 
 which,  according  to  his  Opinion,  ex- 
 a£l;ly  fuiteth  with  it,  this  being  both 
 a  great  and  very  extraordinary  Ufe, 
 for  which  it  might  be  created  ;  and 
 the  fuppofed  Dwellers  there,  being  al- 
 o  of  a  quite  different  Conllitution 
 and  Make  from  thofe  of  this  World  j  I 
 fay,  when  I  confider  this,  I  am  the 
 rather  inclined  to  believe  that  this  may 
 be  the  Hellj  becaufe  in  the  whole  vifi- 
 ble World  there  is  no  other  Place 
 that  looks  like  it. 
 
 (I 
 
Il6      An  E  N  Q.U  I  R  Y  into  the 
 
 I  am  not  infenfible  that  a  Difficulty 
 or  two  may  here  arife  from  the  noble 
 Idea  he  hath  formed  of  the  ftupend- 
 ous  Works  of  Godj    viz.    That  the 
 fixed  Stars  are  of  the  fame  Nature  with 
 the  Sujt ;  and  that  the  Sun  is  one  of 
 them.     That  they  are  Hkewife  placed 
 in  the  Centers   of  fo  many  Vortices^ 
 and  are  attended  upon  by  the  like  pla- 
 netary Worlds  that  the  Sun'is.  From 
 whence,  in  prejudice  to  my  AlTertion, 
 one  or  both  of  thefe  two  things  may 
 feem  to   follow,  viz.     That  the  Sun 
 may  not  be  placed  in  the  Center  of  the 
 Univerfe ;  for  he  being  looked  upon 
 from  the  Earths  that  move  round,  each 
 Star  muft  appear  to  them  as  one  of  the 
 fixed  Stars  doth  now  to  us  ;  or,  that 
 there  muft  be  fo  many  Hells  as  there 
 are  fixed  Stars. 
 
 Now  thefe  I  call  Difficulties  rather 
 than  Obje£l:ions,  becaufe  they  are 
 founded  on  a  mere  Conjecture  which 
 may  befalfeas  well  as  true  ;  and  if  it 
 be  true,  neither  of  the  Inferences  doth 
 
 nece- 
 
Nature  and  Tlace  of  Hell.    2ZJ 
 
 necefTary  follow.     What  is,  or  is  tranf- 
 acled  in  another    Vortex^  as  without 
 cxprcfs  Revelation  from  God.,  it  isim- 
 poffible  for  us  to  know,  fo  is  it  nothing 
 at  all  of  our  Concern.     Wc  have  recei- 
 ved an  Account  of  the  Creation,  and 
 of  its  Parts,  fo  far  forth  as  our  Salva- 
 tion dependeth  upon  it,  in  the  Book 
 o^Godj  where  we  are  told  not  only 
 of  this  our  Earth,  v/hich  we  fee  and 
 whereon    we  live,  but  of  an  Heaven 
 and  an  Hell  too ;  of  an  Heaven  above^ 
 and   of  an  Hell  beneath  ;  of  an  Hea- 
 ven into  '■juh'tch  the  Son  of  God afcend- 
 cdj  and  of  an  Hell  into  'which  the  old 
 Serpent   the   ^evil  was    cafl  down^ 
 In  a  word,  of  an  Heaven  that  is  abov^ 
 the  Stars  ofGod^  and  of  a  nethermofl 
 Hell.     Now  fuch  being  the  Account 
 that  we  have  received  of  thelb  thiniis 
 from  God  himfelf,  we  muif  take  Care 
 that  our  Philofophical  Conje^lures  do 
 not  contradict  it,  but  that  they  be  ad 
 Icalf  confiftent  with  it.     That  there- 
 fore there  are  fo  many  f;;veral  Vortices^ 
 in  every  reipecl  the  fame  with  this  of 
 Q,  2  oursj 
 
2il8     An  E  N  Q  u  f  R  y  into  the 
 
 ours,  we  are  not  to  determine.  But 
 this  we  may  be  fure  of,  that  if  there 
 are  fo  many  Worlds  as  that  Philofo- 
 pher  fuppofeth,  they  mufl  be  confift- 
 ent  with  the  Truth  oiGod  revealed  tO 
 us  in  the  holy  Scriptures ;  which 
 fpeaking  but  of  one  Heaven^  where  is 
 the  Throne  of  God^  and  one  Hell  crea- 
 ted for  the  Devil  and  his  Angels^  we 
 muft  beware  how  we  diredly  conclude 
 upon  any  more. 
 
 I  anfwer  then  to  the  firfl:  of  the  ob- 
 jeded  Difficulties,  that  if  all  thefe  ^ 
 Vortices  are  allowed  of,  yet  why  may 
 not  this  of  ours  be  placed  in  the  mid- 
 dle as  well  as  any  other  ?  That  the  uni- 
 
 *  D.  Greg.  Aftron,  1.  i.  Propof.  65.  Com- 
 mune Centrum  gvavitatis  Solis  omniumque  Planeta- 
 runi  &  Cometarum  quiefcit  ;  Quod  proinde  pro 
 Centro  Syftematis  Solaris,  ipfiuique  adeo  Mundi  ha- 
 bendum eft — 'Porro  fi  univerfae  Corporum  omniunt 
 Compagi(five  Mundo)  Figura  competat,  Limitef- 
 que  ftatuantur  ;  aliud  nullum  Syftema  potiori  jure 
 ejus  Meditullium  vendicat,  quam  Solare  noftrum 
 aliudque  igitur  nullum  Centrum,  quam  fupra  dc- 
 finitom,  Mundo  convenit. 
 
 verfal 
 
Nature  and  Tlace of  Hell.   129 
 
 verfal  Creation  is  of  an  orbicular 
 Form  may  well  be  imagined ;  fince,  as 
 far  as  any  of  it  appeareth,  either  to  our 
 Senfe  or  Reafon,  no  other  can  be  dif- 
 cerned  or  apprehended  by  us.  Now 
 though  the  Vortices  are  neyer  fo  nu- 
 merous, and  the  Worlds  in  them  ne- 
 ver fo  many,  yet  they  mull  be  limited 
 romewhere-,and  where  they  terminate, 
 there  we  fuppofe  the  Empyrenm  to 
 begin.  It  mattereth  not  how  many 
 the  Vortices  are,  or  how  large  the 
 Spaces  be,  if  this  be  placed  the  £ir- 
 theft  orf  from  that  Heaven^,  which  is 
 the  Throne  of  Godj  and  where  Chrift 
 fitteth  at  the  right  Hand  of  his  Fa- 
 ther ;  and  why  it  may  not  there,  doth 
 not  the  leail:  Reafon  appear.  So  that 
 they,  to  whom  it  may  Teem  rational 
 to  entertain  this  auguft  Idea  of  the  Uni- 
 verfe  in  their  Minds,  may  fuppofe 
 thefe  Vortices  with  fafety  enough  to 
 their  Faith;  nay,  they  may  thereby 
 improve  the  Notion  of  the  Devils  and 
 wicked  Mens  Exclufion  and  Banifli- 
 pient  from  God\  Prefcnce,  between 
 Q^  3  whic^i 
 
JjO     An  l^i^Q.\5  iv.r  into  the 
 
 7  which  and  whom  there  are  fo  many 
 "Worlds,  ilich  immenfe  and  indefinite 
 Spaces  as  bereave  them  of  all  hopes  of 
 the  leaftGlimpfe  of  the  glorious  and 
 JDeatifick  Vifion  of  God, 
 
 To  the  other  Difficulty  I  anfwer 
 thus;  fuppofe  there  be  fo  many  Vor- 
 tices as  there  are  fixed  Stars,  each 
 Star  being  placed  in  the  Center  of  its 
 Vortex^  and  that  they  are  like  wife  in- 
 circled  with  planetary  Earths  as  our 
 Stm  is ;  yet  it  doth  not  necelTarily  fol- 
 low, that  thofe  Stars  fliould  be  ap- 
 pointed as  fo  many  Places  of  Punifh- 
 ment  for  Offenders,  although  we  fiip- 
 pofe  this  of  our  Vertex  to  be,  becaufe 
 we  are  not  aiTured  that  their  Inhabi- 
 tants (if  we  grant  them  to  partake  of 
 ^he  farne  rational  and  fpiritual  Nature 
 that  we  do)  have  finned,  and  fallen 
 iliort  of  the  Glory  of  Godj  as  we  have 
 done.  They  may  (as  I  but  now  ar-? 
 gued)  be  removed  farther  off  from  that 
 fiery  Dungeon  into  which  God  caft 
 ^own  the  old  Serpent  j  and  the  extent 
 
Islature  and  Tlace  c/  H  E  l  l  .    z  J  i 
 
 of  this  Vortex  ^  may  be  the  farthcfl: 
 Limits  of  his  reach,  to  which  he  may 
 be   confined,  and   beyond  whicli  the 
 Chain,  wherewith  he  is  fettered,  may 
 not  permit  him  to  pafs.     And  there- 
 fore  being  freed  from  his    enfnaring 
 Temptations,    tliey  may  have  flood 
 faft  in  the  Righteoufnefs  and  Integrity 
 wherein  they  were  created;  fo  that 
 there  may  be  no  occafion  at  all  for  any 
 more    fucii    Places  of  Punifliment  as 
 this  of  our  Vortex  is  thought  to  be. 
 Nor  will  it  from   hence  follow,  that 
 thofe   fiery   Bodies  are  lefs  necefTary 
 and  ufeful  in  them  than  the  Smi  is  in 
 ours.     There  are  a  great  many  other 
 high  and  excellent  Ends  to  which  fucli 
 glorious  Bodies  as  they  may  fervej 
 Ends  fo  admirable   and  ufeful,    that 
 they  have  hitherto  taken  off  the  Eyes 
 
 *  Sanftus  Auguftinus  defriibit  duas  Societates 
 Angelorum,  unam  tiuentem  Ueo,  alteram  tumen- 
 tem  Typho  :  illani  in  Coelis  Ccelonim  habirantem,  il- 
 tam  inde  dcjeitam  in  hoc  infimo  aerio  Ccelo  tu- 
 muUuantt;ra.     De  Civ.  Dei,  lib.    xi.  c.  53. 
 
 0.4  of 
 
7^^%        \An  E  N  Q.U  I R  Y  into  the 
 
 of  the  bed  and  moft  acute  Philofophers 
 from  difcerning  any  other  in  the  Stm 
 it  felf,  however  probable  it  be  that 
 this,  which  I  have  here  infifted  on, 
 may  be  added  to  the  reff. 
 
 There  are  other  Anfwers  that 
 might  be  returned  to  thefe  Difficulties, 
 but  being,  as  they  themfelves  are? 
 merely  conjeftural,  I  think  it  not 
 worth  the  while  to  fpend  time  upon 
 them  J  nor  had  I  troubled  the  Reader 
 with  this  little,  but  that  fome  cu^ 
 rious  Gentlemen  might  perhaps  have 
 thought  themfelves  flighted,  had  they 
 been  altogether  palled  by  unregarded'. 
 
 I  proceed  now  to  thofe  more  plair^ 
 and  common  Objefl:ions,  which  pofli- 
 bly  may  be  drawn  by  good  and  well 
 meaning  Men,  from  the  holy  Scrip- 
 tures, and  from  the  confelTed  Benefits 
 of  the  Sua^  to  which  this  ufe  that  I  have 
 xiamed,  may  feem  contradi6lory  or  ad- 
 Verfe,  the  iirft  of  which  will  afford 
 Matter  for  the  next  Chapter. ' 
 
 C  H  A  F* 
 
Nature  and  ^lace  of  Hkll.    IJ} 
 
 ■ 
 
 Chap.  IX. 
 
 Ohjcilions  from  the  holy  Scrip- 
 tures anfwered. 
 
 IT  is  not  my  Defign  here  to  dif- 
 prove  the  Obje8:ions  th^t  are  u-f 
 fually  brought  from  the  holy  Serial 
 tares ^  againft  the  Coj^ernkan  Syfteni 
 of  the  World:  That,  as  I  before  fai^, 
 hath  been  ah*eady  vindicated  by  f^r 
 better  Pens,  and  needeth  not  the  Af- 
 fillance  of  my  weciker  Hand  to  fup- 
 port  it.  I  fliall  therefore  pafs  them  by 
 as  llifficiently  confuted.  All  that  I 
 fliall  confider  at  prcfent  are  fome  few 
 PalTages  of  Scripture  (for  many  there 
 are  not)  which  declare  fuch  things  of 
 this  great  and  glorious  Creature  of 
 God^  as  feem  inconfiifent  with  this 
 End,  for  which,  amongil:  the  relf,  I 
 affirm  it  probable  to  have  been  made. 
 And, 
 
 First, 
 
2^4     ^^^  Enquiry  into  the 
 
 First,  It  may  feem  (Iran  ^  that 
 this  End  fhould  not  be  fo  much  as 
 mentioned  in  the  holy  Scripures^  a- 
 mongfi:  thofe  others,  for  which  they 
 declare  it  to  have  been  created.  We 
 find,  in  the  firit  Chapter  of  Genejis^ 
 Gen*  i.  and  elfe where,  that  it  was  made  to 
 rule  and  govern  the  T)ay^   to  diftin- 
 
 TL  36. 8.  guilli  it  from  the  Night,,  and  that  it 
 fhould  he  for  Times  and  for  Seafons^ 
 for  Tyays  and  for  Tears,     We  find  it 
 
 Dent. 33.  farther  faid  by  Mofes^  to  be  made  to 
 produce  or  bring  forth  pec  tons  Fruits, 
 We  find  that  it  was  reckoned  by  the 
 Pfalmift    as    part   of  thofe   Heavens 
 
 Pf.  19.  which  were  made  to  declare  the  Glo^ 
 ry  of  Godj  and  of  that  Firmament 
 w\\\c\\  Jl^feweth  his  handy  Work,  We 
 find  it  to  have  been  made  as  a  general 
 Bleffi.ng  to  Mankind  ;  for  it  is  efteem- 
 ed   as  an    Infiance  of  God's  Benefi- 
 
 3^^.^  .     cence  to  Mankind,  that  he  makeththe 
 
 45'  Sun  to  jhine  on  the  Juflj  and  on  the 
 IJnjuJi,    And  the  wife  Treacher  tell- 
 
 Eccief.iKeth  us,  that  it  is  a  fleafant  thing  for 
 
 ^'  the  Eyes   to  behold  the  Stin.     Not- 
 
 withflanding 
 
Nature  and  Tlace  of  YiELh,  135 
 
 withilanding  which,  we  find,  that  it 
 was  made  to  be  a  Punlflimcnt  or  Af- 
 fliclioii  to   fome;   So   aiteu  that   the 
 Gourd  J  which  fprang  up   out  of  the 
 Earth,  and  came  up  over  "Jonahj  that 
 it  might  be  a   fliadow  over  his  Head, 
 was  withered;    the  SiiUj    by    God's 
 Appointment,  beat  upon  the  Head  ofh^^^^  4^ 
 Jo/iahj  that  he  fainted  J  andiL'tjhedm  ' 
 himfelftodje.  And  therefore  it  is  pro- 
 miled  as  a  Blefling  to  the  Righteous, 
 that  the  Sun  Jl? all  not  fmite  him  byvc.121.6, 
 T)ay  ;  and  to  the  Church  of  the  Gen- 
 tiles ^    among  many  other  Freedoms 
 and  Mercies,  that  the  Heat  of  the  Sun^^^l  49« 
 Jhall  not  fmite  them. 
 
 Now  amongft  all  thefe  Ends,  for 
 which  it  was  made,  if  it  were  defign- 
 ed  alfo  as  a  Punifliment  to  wicked 
 Men  hereafter,  why  would  not  that 
 be  intimated  in  the  Word  of  God  as 
 well  as  any  other  ?  To  this  I  anfwer, 
 that  Mofes  intended  his  Writings  prin- 
 cipally for  the  Information  and  Im- 
 provement   of   the    Ifraelites  y  and 
 
 they 
 
Z^6      An  Enquiry  into  the 
 
 they  having  been  educated   in  a  dark 
 and   ignorant    Slavery,    and    having 
 their  Minds  chiefly  faftened   on   Li- 
 berty and  Freedom  from  their  late  and 
 fevere  Bondage,  and  on  the  Land  of 
 Canaan  J  the  PoHefTion  of  which  they 
 were  promifed  to  be  condu£led  to ;  he 
 did  not  fo  much  mind  them  of  the  Re- 
 wards and  Punilhments  of  the  next 
 Life  as  thofe  of  this.     And  therefore 
 in   his   Account  of  the  parts   of  the 
 Creation,    he    fet    down    only  thofe 
 Ends  for  which  it  was  apparent  and 
 demonftrable  they  were  made  ;  and  by 
 which  they  were  fo  beneficial  to  Man- 
 kind, that  they  could  not  but  be  ac- 
 knowledged by  every  one  to  be  evi- 
 dent Demonftrations  of  the  Power  and 
 Goodnefs  of  their  great  Creator;  both 
 which  God  had  declared  to  the  Ifrae^ 
 lites'm  particular,  by  many  miracu- 
 lous Performances^  which  befpoke  the 
 lame  to  them,     no  lefs  plainly  than 
 the  Works  of  the  Creation  did  to  the 
 whole  World. 
 
 OK, 
 
Uature  and  Tlacc  of  H?.ll.    137 
 
 Nor  clid  he  only  dire8:  his  Writ- 
 ings to  this  End,  but  he  condcfccndcd 
 alfo  to  the  meancft  Capacity  ;  and  ia 
 his  Hiftory   delivered  llich  things  as 
 were  moil:  plain  and  eafie  to  be  under- 
 ftood  by  them.     He  fpake  of  the  hea- 
 venly Bodies,  not  as  they  really  were 
 in  their  own  Natures,  fo  much  as  they 
 were  taken  and  apprehended  to  be  by 
 the  vulgar  •,  he  called  the  Moon  a  great 
 Light  as  well  as  the  Sun^  although  it 
 is  not  really  luminous  in  its  own  Na- 
 ture, but  only  as  it  returneth  the  Sufi's 
 Light  to  us.     He  did  not   pretend  to 
 fet^forth  all  the  Ends  or  Ufes  for  which 
 they  were  made,  but  only  thofe  for 
 which  they  manifellly  ferve  to  us  that 
 live  upon  this  Globe.     Nor  are  they 
 profeiTedly  treated  of  in  any  other  part 
 of  the  whole  Bible,  but  only  occafion- 
 ally  mentioned  on  the  Account  of  their 
 ordinary  Operations,  or  as  they  have 
 been    extraordinarily    diverted    from' 
 them  by  the  Command  of  God.   And 
 now  for  us  to  confine  the  Ufe  and  Ope- 
 rations 
 
138      ^n  Enquiry  into  the 
 
 rations  of  all  thofe  great  and  glorious 
 Bodies  only  to  the  poor  pittance  of 
 this  Earth,  which  is  as  nothing  in  rel^ 
 ped  to  them,  when  the  Word  of 
 God  hath  not  fo  done,  muft  argue  a 
 ftranger  piece  of  Pride  and  Arrogance 
 in  us  than  it  would  in  the  Men  of  a 
 little  Country  Village,  lliould  they  if- 
 fue  out  a  Declaration,  that  the  whole 
 Globe  of  the  Earth  and  Seas  was  made 
 purely  for  their  Service,  and  that  all 
 the  reft  of  Mankind  were  not  ia  the 
 leaft  concerned  with  it. 
 
 A  N  D  as  it  is  but  rational,  and  by 
 no  means  againft  Scripture,  to  fuppofe 
 that  thofe  vaft  and  mighty  Bodies  may 
 ferve  to  fome  other  purpofes  than  what 
 may  appear  to  us  at  prefent ;  fo  the 
 Sun  in  particular,  which  is  judged  to 
 be,  if  not  the  greateft,  yet  certainly  as 
 great  as  any,  may  have  its  peculiar  and 
 intrinfick  Ufe  as  well  as  any  of  the  relh 
 And  fmce  this  that  I  have  named  is,  in. 
 every  refpe6t,  worthy  oi  it,  and  none 
 can  be  imagined  more  agreeable,  either 
 
Nature  and  Tlace  of  Hell,   139 
 
 toitsConltitution,   or  to  its  Pofition, 
 than  this;  of  both  which  we  havefufFi- 
 cient,  tho' general  Informations,  in  the 
 /joly  Scriptures;  I  do  not  fee  how  it  can 
 be  iiidgcd  anunreafonablcPrefumption 
 to  fuppofe  it  defigned  for  this  End,  al- 
 though it  be  not  there  exprefly  declar- 
 ed to  be  fo.     God  hath  given  us  only 
 general  Intimations  of  the  Situation  of 
 that  HeaveUj   which  is  his  Throne, 
 and  where  the  Saints  enjoy  the  beati- 
 fickVifion;  and  yet  it  hath  not  been, 
 thought  inconfilfent  with  theRules  and 
 Precepts  of  Theology  to  add   the  Em- 
 pyreum   to   the  ufual  Scheme  of  the 
 World,  and  to  fuppofe  that  the  Scene 
 of  all  thofe  Glories  and  Felicities  which 
 flow  tiom  it  ;  and  therefore  why   this 
 Hypothefis  concerning  the  HeU  may 
 not  bi:  allowed  of  as  well  as  that  of  the 
 Heaven jlca.n  fee  noReafbn;  fmce  that 
 is  as  much  conje6lural  as   th.is,   and 
 this  ftandeth  alcogcther  upon  as  iirin 
 and  fure  a  Foundation  as  that. 
 
 If 
 
x^o      An  Enquiry  into  the 
 
 I F  the  Reafon  be  demanded,  why 
 Qod  hath  not  given  us  a  full  and  par-^ 
 ticular  Reprefentation  of  thefe  things 
 in  his  holy  Word  ?  I  anfwer,  that  he 
 did  it  not  becaufe  he  would  not  dif- 
 courage  our  Induftry  at  prefent ;  nor 
 would  he  anticipate  that  entire  and 
 plenary  Satisfa8:ion  which  muft  arife 
 from  our  perfed  and  compleat  Know-* 
 ledge  of  them  in  the  Life  to  come. 
 Again 
 
 2.  If  the  Body  of  the  Stm  be  real- 
 ,  ly  that  which  I  fuppofe  it  to  be,  viz. 
 the  Prifon  into  which  the  Devil  was 
 thrown  down  ;    and  in  which  he  and 
 his  Angels  are  tortured  ;  may  it  not 
 feem  ftrange  that  in  the  holy  Word  of 
 God  itfelf,  God  and  Qhr'ift  ftiould  be 
 compared  unto  it,    and  called  by  its 
 very  Name  ?    For  fo  the  Pfalmift  ex- 
 ft 84.  II.  prefly.     God  is  a  Sun.     And  the  Pro- 
 phet  foretelling    the  Incarnation   or 
 Coming  of  the  Son  of  God  in  the  Flefli 
 Hal.  4^.  2.  faith.     Btit  unto  you  that  fear  my 
 
 Name 
 
Nature  and  Tlace  of  Hell,     1 4 1 
 
 Name  Jhall  the  ,Sun  of  Rlghteoufnefs 
 ar'tfe  with  healing  in  his  Wings,     But 
 now,  if  God^  the  high  and  holy  one  that 
 inhabiteth  Eternity^    be  fo  jealous  of 
 his  Honour,   as  that  he  will  not  be  li- 
 ken'd  to  any  tiling  /;/  the  Heavens  a- 
 hove  J  or  in  the  Earth  beneath  _,  or  in 
 the  Waters  under  the  Earth  ;    liow 
 then  can  he  be  compared  to  that  which 
 is  fuppofed  to  be  lower  yet  than  the 
 lowed  of  all   thefe,    even  the   moft 
 hateful   and   loathfome   Dungeon    of 
 //<?//,  which  is  iluffcd  full  of  thofe  im- 
 pure and  wicked  Wretches  which  are 
 moft  contrary  and  hateful  to    him  ? 
 And  if  Chrifl  be  both  Righteous  in 
 himfelf,  and  the  meritorious  Caufe  of 
 all  Righteoufnefs  in  us  :  If  he  hath  ri- 
 fen  with  healing  in  his  Wings ^  and  be- 
 ftowed  Salvation  upon  all  them  that 
 truly  believe  in  him  ;   how  can  he  en- 
 dure to  be  refembled  to  that  which  is 
 indeed  the  very  Pit  of  Deftrudion, 
 and  from  the  Jaws  of  which  he  came 
 on  purpofe  to  deliver  us  ? 
 
 R  To 
 
Z^^      -^^  E  N  Q.U  I  R  Y  inPo  the 
 
 T  o    the  firil;  of  tliefe,    I   anfvver^ 
 That  God  is  compared  to  the  Stm^  not 
 as  it  is  the  Tartarus^   or  place  of  Pu- 
 nifhment  for  the  Wicked  in  the  next 
 World,   but  as  it  is  the  mofb  glorious 
 an  d  refplendent   Part  of  this ;    as  it 
 is  a  Sun.,   the  Fountain  of  Light  and 
 Heat,  the  Principle  of  Life  and  Healthy 
 of  Fructification  and  Exhilaration  to 
 all  Creatures.     In  thefe  Refpefts,  God^ 
 fo  far  as  he  can  be  likened  to  any  Crea- 
 ture, may  be  compared  to  that.    Nor 
 is  the  other  Ule,  to  which  it  may  pof- 
 fibly  ferve  hereafter,   fuch  a  Blemifli 
 to  its  Glories  and  Perfe£lions  here,   as 
 to  deftroy  or  take  off  the  Similitude 
 or  Refemblance  between  God  and  it. 
 No,  even  as  it  is  the  fuppofed  Hell^ 
 or  place  of  Punifhment  to  the  Wicked, 
 it  is  the  Creature  of  God  ftill,   and 
 therefore  Good  ;    it  is  the  Place  ap" 
 pointed  by  him  for  the  Execution  o*^ 
 his  Juftice,  and  by  confequence  for  the 
 Manifeflation  of  his  Glory.     If  the  I- 
 dolatry  which  was  paid  to  the  Stm  by 
 
 the 
 
Nature  and  Tlace  of  Hell.    143 
 
 the  Heathen  World  did  not  hinder  but 
 that  God  would  fuffer  his  Saints  to 
 compare  him  to  it,  much  lefs  will  the 
 Suppofition  of  its  being  the  Tartarus, 
 ].  e.  an  Inftrument  of  his  Juftice  and 
 Glory,    be  any  Obftruaion  to  that 
 Comparifon.     By  being  an   Idol,    it 
 was  the  Occafion  of  Mens  denying  the 
 God  that  is  above :    But  by  being  the 
 Hell,    it  maketh  even  the  T>evils  to 
 believe  and  tremble.    If  God  in   the 
 Scripture  is  once  faidto  be  a  Sun  ;  JetDeu^4. 
 us  remember  too,  that  he  is  there  alfo^^*^ Z^' 
 more  than  once  faid  to  be  a  confuming^^^h.u. 
 Fire. 
 
 T  o  the  other  Part  of  the  Objeai- 
 on,  I  reply.  That  Cbn/i  is  called  t/je 
 Sun  of  Righteoufnefs,  is,  indeed,  by 
 a  rich  Allufion  to  that  great  Star  of 
 the  Day  ;  which  is  the  fame  to  us  in 
 Nature  that  Cbriji  is  in  Grace.  For, 
 as  in  Nature,  the  Sun  afTiftcth  lis  in 
 the  Enjoyment  of  all  the  good  things 
 of  this  Life  ;  fo  in  Grace  Jefus  ChnJhC.r.  1. 
 is  of  God  made  unto  us  JVifdom,  Rigb- '  ' 
 R  2  teonjnefs^ 
 
Z44     ^^  Enquiry  into  the 
 
 teoufuefsj  SanWification.,  and  Redemf-^ 
 tion.  If  the  Sun  therefore  be  faid  to 
 be  the  Love  and  Joy  of  Nature,  the 
 Church,  in  Contemplation  of  the  Sun 
 of  Righteoufnefs,  may  be  faid  to  re- 
 joyce  in  him  with  'Joy  tmjpeakable  and 
 full  of  Glory,  Alexander  the  Great 
 faid  very  well,  that  Nature  could  not 
 bear  two  Suns  :  Nor  can  Grace  admit 
 of  fuch  a  Competition.  And  there- 
 fore, the  Romamfls  do  very  ill  to  efta- 
 blilli  two  Suns  in  the  Firmament  of 
 the  Church,  i.  e.  two  Names  where- 
 by Mankind  fhall  be  faved ;  Jefus 
 and  Mary,  The  bleifed  Virgin  herfelf 
 exprefs'd  her  Dependence  on  this  Sun^ 
 when  in  a  kind  of  Rapture  and  Exta- 
 Luke  r.  fyj  flie  cried  out,  My  Soul  doth  mag- 
 4<5, 47*  iilfy  the  Lord,,  and  my  Sprit  hath  re- 
 joiced in  God  my  Saviour,  That  fa- 
 cred  Receptacle  of  the  Sun  of  Righ- 
 teoufnefs^  all  glorious  as  fhe  is,  is  not 
 herfelf  the  Sun  of  Righteoufnefs  ;  that 
 Holy  Womb,  which  was  for  fome 
 Time  the  Temple  of  God^  ought  not 
 to  be  efteemed  by  us  as  the  God  of  the 
 
 Temfle^ 
 
Nature  and  Tlacc of  Hell,   145 
 
 Temple.  God  forbid  then,  that  wc 
 fJiould  go  about  to  take  away  the  U- 
 nity  from  the  Sun  of  tlie  Church.  It 
 is  upon  this  Account  that  Chrifl  was 
 called  the  Sun  of  Right eoujnefs.  And 
 well  might  he  be  refcmblcd  to  it.  But 
 yet  this  is  not  the  Icall:  Hindrance  why 
 the  Sun  may  not  fcrve  as  an  Inftru- 
 ment  of  God^s  Glory _,  for  the  Punifli- 
 ment  of  the  Wicked  in  the  next  Life, 
 any  more  than  it  is  inconfiftent  with 
 Chriji's  Office  and  Title  of  Saviour j 
 whereby  he  is  the  Sun  of  the  Cliurch, 
 that  he  will  at  the  laft  Day  be  the 
 Judge  alfo  of  Mankind,  and  fay  unto 
 the  Wicked,  depart  from  me  ye  Cur-M^t.z-i, 
 fed  J  into  everlafi'mg  Fire^  prepared^^' 
 for  the  TDevil  and  his  Angels. 
 
 3.  It  may  be  obje61:ed  againfl  my 
 Hypothecs,  that  the  Devil  is  faid,  in 
 the  Book  of  Joh^  to  be  going  to  and ]oh.  i.  7. 
 fro  in  the  Earth  ;  and  'H'a Iking  up  and 
 down  in  it ;   and  is  rcprcfented  by  St. 
 Yeterj  ^s  a  roaring  Lyon  walking  up  i  Pet.  5. 
 an d down  (viz.  on  the  Earth)  fceking'^- 
 R  3  whom 
 
2/\6    ^jin  Enquiry  into  the 
 
 whom  he  may  devour.  And  devils 
 are  laid  in  the  Gofpel  to  fojfefs  Men 
 and  Swine  ;  and  the  lower  Region  of 
 the  Air  is  generally  thought  to  be  full 
 De  Civ.  of  evil  Spirits ;  and  St.  Attjlhi  parti- 
 ^jj^'^/^^^lcularly  fuppofeth  them  to  tumultuate 
 in  it.  But  St.  Teter^  as  hath  been 
 often  obferved,  faith,  that  God  not  on- 
 ly cafl  the  Angels  that  Jinned  down  to 
 Hellj  but  alfo  delivered  them  into 
 Chains  ofT>arknefs  to  be  referved^  i.  e. 
 as  i  have  affirmed,  kept  Prifoners  un- 
 to Judgment.  From  all  v/hich  it  may 
 be  urged, 
 
 T.  That  the  Diftance  from  the 
 Sun  to  the  Earth  is  fo  great,  that  their 
 Prefence  on  the  latter  ieemeth  to  con- 
 tradiO:  the  Notion  of  their  Tmprifon- 
 ment  in  the  former.    And, 
 
 2.  That  the  Body  of  the  Sun  is 
 fo  very  bright  and  glorious  a  Creature, 
 that  it  cannot  well  be  thought  to  be 
 the  proper  Manfion  of  Darkneis. 
 
 J.  T  o 
 
Nature  and  Tlace  of  Hell,   247 
 
 I.  T  o  tlie  former  of  thefe  I anfwer, 
 that  the  Sim,  notwithftanding  its  Dif- 
 tance  from  the  Earth,  may  as  well  be 
 fuppofed  to  be  the  fixed  and  proper 
 Seat  of  the  Devil's  Imprifonment, 
 though  not  abfolute  Confinement  at 
 prefent,  as  any  other  Place  whatfo- 
 ever.  The  Pfalmift  faith  of  the 
 Iioly  and  ele6l  Angels,  God Jhallv^n-n^ 
 give  bis  Angels  charge  over  thee^  to 
 kee^  thee  in  all  thy  JFays :  And  the 
 Apoftle  faith,  Are  they  not  all  minif- 
 tring  Sprits ^fent  forth  to  minifter  for^^^-'^-^^^ 
 them  '■jjho  are  Heirs  of  Salvation  ? 
 What  then!  Are  not  the  Angels 
 therefore  in  Heaven?  Their  Office 
 is  to  attend  and  guard  the  Faithful 
 here  upon  Earth ;  and  yet  Heaven j 
 which  is  vaflly  farther  from  the  Earth 
 than  the  Sun  is,  is  the  Place  of  their 
 Habitation,  whither  they  repair  with 
 an  unimaginable  Celerity,  when  their 
 fpecial  Services  are  liniflied.  Thus 
 the  Devils  may  have  Hell  appoint- 
 ed for  the  Place  of  their  Condemna- 
 tion, and  yet  be  permitted  to  move 
 R  4  beyond 
 
8        An  E  N  Q^u  I R  Y  into  the 
 
 beyond  that  their  Prifon,  finally 
 fpeaking,  at  fuch  Times  as  God^  in 
 his  Wifdom,  thinkcth  fitting  to  give 
 fome  of  them  particular  Licenfe,  to 
 wander  in  the  Air,  or  compafs  the 
 Earth,  to  tempt  the  Wicked,  to  try 
 the  Righteous,  and  to  work  their 
 Malice  againft  the  Church  of  God, 
 And  therefore,  though  the  Earth  and 
 the  Air  are  the  Places  wherein  they 
 aflault  us,  yet  Hell  is  their  Home,  and 
 God  remandeth  them  thither  whenfo- 
 ever  he  pleafeth. 
 
 This  Notion  of  their  reftrained 
 and  enlarged  Condition  we  have  a 
 plain  Account  of  in  the  Gofpels  of  St. 
 Mat.  %,  Matthew  and  St.  Luke ;  in  the  for- 
 mer of  which  the  Devils  expoftulate 
 with,  and  befeech  Chr'td  not  to  ^  tor- 
 ment  them  before  the  Time :  On  which 
 Text  the  learned  Dr.  Hammond  thus 
 •  paraphrafeth,    Ottr  Time   is  not  yet 
 
 H 
 
 f  Dr,  Hammondj  coerce, 
 
 come 
 
Nature  and  Tlace  of  Hell.    1 49 
 
 come  of  being  remanded  to  our  Tri- 
 fins  J  do  not  thou  haften  and  -prec'ifi- 
 fate  it.  This  PafTage  St.  Luke  repeat- 
 ing, and,  as  it  were  interpreting,  faith, 
 They  befinght  him  that  he  would  not  Luk.  8, 
 command  them  to  go  out  into  the  Abyfs^^^* 
 i.  e.  faith  the  fame  learned  Expofitor^ 
 the  Pit  of  He  11^  the  Place  created  for 
 the  Devil,  and  his  Angels,  whcrcfoc* 
 ver  it  is  fituate. 
 
 In  fhort,  the  Devils  are  not  all  of 
 them  always  clofe,  but  fome  of  them 
 at  fometimes,  viz,  when  God  pleafcth, 
 Prifbners  at  large  ;  and  nothing  hin- 
 dereth  but  that  the  Sun  may  be  the 
 Place  of  their  clofe  Imprifonment ; 
 and,  as  I  hinted  before,  the  whole 
 Vortex  may  be,  not  improbably,  the 
 Sphere  of  their  enlarged  Motion. 
 Which  huge  Space  is  yet  to  them  an 
 Imprifonment ;  for  if,  admitting  Hu- 
 genius  his  Hypothefis  for  true,  it  be 
 compared  with  the  vaft  Number  of 
 the  other  Vortices^  of  the  fame  Na- 
 ture and  Kind  with  itfelf,  and  farther 
 
 yet, 
 
250     An  E  N  Q  u  I R  T  into  the 
 
 yet,  with  the  Empyreiimj  which  is 
 luppofed  to  be  indefinitely  extended  a- 
 bout,  over  and  beyond  them  all,  even 
 this  whole  Vortex^  although  fo  won- 
 drous large  as  it  feemeth  to  us,  whofe 
 Spirits  are  check'd  and  hindered  in 
 their  Motions  by  thofe  Bodies,,  to 
 which  they  are  fo  clofely  united,  can- 
 not be  judged  any  other  than  a  Con- 
 finement to  them ;  who  being  nothing 
 but  mere  Spirit,  are,  no  doubt,  pof- 
 felTed  as  with  a  Defire,  fo  with  a  Pow- 
 er to  move  themfelves  through  the 
 whole  Creation,  except  where  they 
 are  otherwife  reftrained  and  prohibit- 
 ed by  God. 
 
 And  this  Hypothcfis  is  the  rather 
 to  be  received,  becaufe,  as  it  fuiteth 
 with  the  Opinion  of  them  that  fuppofe 
 the  Air  to  be  full  of  thofe  evil  Spirits, 
 from  whence  Satam  himfelf  is  called, 
 the  Trince  of  the  Toijuer  of  the  Air  : 
 So  it  doth  not  deftroy  the  Notion  of 
 a  Tartarus  J  which  hath  always  been 
 taken  for  a  Place,  not  only  of  Punifh- 
 
 ment. 
 
Nature  and  Tlace  of  Hell.  151 
 
 mcnt,  but  of  Confinement  too  ;  and 
 with  refpecl  to  which,  the  fame  Word 
 Bao-av/^t'v  is,  in  the  Gofpels,  ufed  to 
 fignifie  both. 
 
 I  know  it  is  affirmed  by  fome,  that 
 the  Devils  do  not  at  all  fuffer  in  the 
 infernal  Flames  at  prefent,  but  that 
 they  have  their  Refidcnce  altogether 
 in  the  Air ;  whence,  at  the  Day  of 
 Judgment,  they  fliall  be  precipitated 
 into  the  Fire  which  is  prepared  for 
 them.  But  though  that  Do6lrine  be 
 favoured  by  fome  of  the  Antients,  as 
 "^  Dr.  JFhitby  flieweth,  yet  the  other, 
 whicli  fuppofeth  them  to  be  in  a  State, 
 at  leaft  capable  of  fuffering  at  prefent, 
 though  not  in  fuch  a  Manner,  or  to 
 that  Degree  they  fliall  do  at  the  Day 
 of  Judgment,  when  they  fliall  be  fo- 
 lemnly  condemned  to,  and  abfolutely 
 confin'd  in,  and  without  any  Intcrmif- 
 fion  cruciated  with  the  Flames  of  the 
 Lake  that  burneth  with   Fire    and 
 
 ^  Whitby'j  Comment  tn  i  Pet.  ii.  4. 
 
 Brim- 
 
1^1      An  Enquiry  into  the 
 
 Brimjione  ;  as  it  is  not  contradi£l:ed 
 by  any  thing  the  Ancients  affirmed^ 
 excepting  what  fome  of  themfaid,  that 
 the  Devils  knew  not  any  thing  of  their 
 Damnation  till  after  the  Coming  of 
 Chrijfj  which  is  a  mere  Dream,  and 
 far  from  having  any  Foundation  in 
 Scripture,  fo  is  it  generally  afTerted  by 
 learned  and  orthodox  Interpreters. 
 
 Loco  D  R.  Whitby  faith,  that  if  the  De^ 
 
 prxdid.  rpils  do  not  fttjfer  in  the  Flames  of 
 Hell  till  the  Day  of  Judgment ^  then 
 much  lefs  do  Men  :  And  indeed  this  is 
 coUeQed  with  great  Reafon,  for  tru- 
 ly it  would  be  very  hard  to  fuppole 
 Men  in  a  worfe  Condition  than  De- 
 vils. The  Devils  finned  purely  from 
 themfelves,  Men  as  they  were  tempted 
 to  it  by  Devils.  Devils  were  created  in  a 
 much  higher  Condition  than  Men,  and 
 finned  againfl  greater  Light  and  greater 
 .  Manifeftations  of  Qod's  Nanu'e  and 
 Goodnefs  than  were  ever  given  to 
 Men  :  And  therefore  we  may  with 
 good  AfTurance  conclude,  that  if  Men^ 
 
 immedi- 
 
Nature  and Tlace  of  Hell.    253 
 
 immediately  after  their  Departm*e  out 
 of  this  World,  and  before  the  Day  of 
 Judgment,  do  fuffer  the  P^ins  of  Hcl/_, 
 much  more  do  the  Devils  the  fame. 
 
 And  that  Men  are  in  a  fufTcrins 
 Condition  prefently  after  their  Souls 
 quit  this  mortal  Station,  our  Saviour 
 plainly  telleth  us  in  the  i6th  Chapter 
 of  St.  Luke^s  Gofpel ;  where  he  re- 
 prefenteth  the  State  of  the  Dead,  m 
 ^ives  giving  us  an  Inftance  of  the 
 wicked  Man's  Punifliment  in  the 
 Flames  oi  Hellj  and  that  immediately 
 after  his  Death,  whilft  his  Kinsfolk 
 were  alive,  and  might  be  warned  from 
 coming  into  that  Vlace  of  Torment. 
 'Tis  true,  this  is  a  Parable,  but  cer- 
 tainly our  Saviour  would  never  de- 
 liver iiis  DoiElrine  of  the  State  of  the 
 Dead  (which he  purpofely  there  doth) 
 quite  different  from,  if  not  contrary  to 
 that  which  in  truth  and  reality  it  is. 
 
 The  learned  Gnaltcr.  upon  that^-   1 
 Place  laith,  JVe  mnjl  throughly  ma in-^omw. 
 
 .      -     I5S.  in 
 f^t'iLMk.     If, 
 
254      -^^^  Enquiry  into  the 
 
 tain  J    agahift  fioffng  Epicures  j    that 
 there  is  a  certain  ^  lace  prepared  for 
 the  Wicked  J  into  'which  their  Souls j 
 firaight  after  T^eath^  and  their  Bo- 
 dies.,  after  the  RefnrreBion,   are  re^ 
 ceived.     And  in  another  Place  he  lay- 
 eth  down  the  fame  Do6lrine  in  this 
 Idem  in   Manner,  The  fum  of  all  that  is  faid 
 EfL^''^*  h  ^^^^  T rochet  is  this ^  That  the  Medes 
 jhould  kill  the  King  tf/' Babylon,  and 
 his  Soul  be  caji  doiJim  to  Hellj  among 
 other  Tyrants :,  to  fujfer  everlafting 
 Tormejits.  This  Tlace  hath  an  evident 
 Tejiimony,  teaching  us  that  Souls  do 
 not    die  with  their  Bodies j,  but  are 
 Spirits  immortal y  and  gathered  into  a 
 ^lace  appointed  for  them^  the  Wicked 
 to  Hell  where  utter  Darknefs  isj  and 
 eternal  Weeping  and gnajhing  of  Teeth, 
 Moiierus  Molkrus ^  upon  the  lame  Place,  writ- 
 Efa."^'  ^  Gth  thus,  In  thefe  Verfes  is  defcrihedthe 
 State  of  the  T)ead  which  depart  this 
 Life  in  their  SinSj  without  Repentance ^ 
 as  it  is  in  the  Story  of  the  rich  Glutton  j 
 Luke   1 6.  For  J  as  he  was  carried  to 
 Hell:,  fo  this  Tyrant  and  all  others 
 
 that 
 
Nature  and  'Place  0/  Hell.    155 
 
 that  dye  in   their   SiuSj,    dcfccnd   to 
 Hell.     Bullingcr  likewifc  :  The  7^^•^- BuiHnstr 
 fhet gccthon  to  defer ibe  the-jiretched-'^^X' 
 nefs  6?/Baltha{lir,  the  i;:;icked  King  of 
 Babylon,     i^^hefi    therefore    he    'was 
 thruft  through  the  Body  in  many  T la- 
 ces by  the  Soldiers  that  brake  into  the 
 Palace:,  his  Soul  "went  f  rait  to  Hell:, 
 "where  t'wo  things  are  to  be  obferved 
 Fir  ft  ^  That  the  Soul  of  Man  doth  not 
 dye  'with  his  Body  :  Next^  that  Hell 
 is  appointed  as  a  certain  T lace  for  the 
 Souls   of  the  Wicked,   "which  is  here 
 avouched    to    be   beneath    us.     Thus 
 Lyra  :  Here  is  the  Infultation  of  the  Lyra  in 
 T>ead  :  Fir  ft,  Againft  the  Soul  ofthe^''''  " 
 King  of  Babylon :  Jnd^  Secondly,  As 
 touching  the  burial  of  his  Body.     Con- 
 cerning the  firft  we  muft  know,  The 
 Jews  and  Catholick  Writers  expound 
 this  Tlace  of  NcbuchadonozorV  Soul 
 defending  to  the  Tains  of  the  T>ain' 
 lied  y  but  it?nuft  be  referred  to  Baltha. 
 far    his  Nephew.     And  fo  it   is  faid^ 
 Hell,  i.  e.   the  T)evil,  the  Ruler  of 
 Hell  J  under  thee,  bccaufe  Hell  is  faici 
 
 to 
 
1S6      Jin  Enquiry  into  the 
 
 to  be  beneath  the  Earth,  is  troubled^ 
 
 becatife  the  ^Devils  were  biijie  about 
 
 the  receiving   and  leading  his  SotiL 
 
 Lyra  in  Lyra  faith  alfo  in  another  Place,  ^ojl 
 
 A^  o'c  ^*   ^^^^fi^^  Vita prafentisftatim  cactus  eft 
 
 ad  ^oenam  Gehenna.  After  the  Courfe 
 
 of  this  prefent  Life   the  Wicked  is 
 
 ftraightway  carried  to  the  Torments 
 
 Bulling,  of  Hell.    And  Bullinger^  on  the  fame 
 
 eund.°'^'   P^ace  faith,    If  thou  ttnderftand  this 
 
 Horn.  i\ "wholly  of  the  ^Flace  of  the  "Damned  : 
 
 They  are  fare ly  thrown  down  headlong 
 
 to  Hell  J  as  many  as  being  here  confab 
 
 med  with  DiJeafeSj  dye  without  Faith 
 
 and  Repentance,     Rightly  therefore 
 
 doth  Hell  follow  after  Death.     So  O- 
 
 OCi:ir\diQr  Jlander :  Hell  followeth   the  Deaths 
 
 not  of  the  Godly j  but  of  the  Wicked : 
 
 Thefij  after  their  corporeal  Death^  de- 
 
 fiend  directly  to  Hell. 
 
 These  and  many  other  very  learn- 
 ed Interpreters  are  quoted  by  Bifhop 
 Bilfon  in  Confirmation  of  this  Point, 
 concerning  which  he  delivereth  his 
 
 own 
 
Nature  and  Tlace  0/  H  e  l  l.     2. 57 
 
 own  Opinion  thus,    "  Our  Lord  ^nAf^^j;'- 
 "  Mailer,   almoll  one  Thoufand  fixc/jry/z-i 
 "  hundred  Years  fmce,  made  the  SouF'^'^''''^' 
 "  of  the  rich  Man,  Luke  \6.  to  fay 
 "  of  Hell  Fire  J    I  am  tormented  in 
 "  this  Flame,     And  St.  'Jnde  faid  of 
 "  Sodom  and  Gomorrah,  They  are  fet 
 "  forth  for  an    Example  i:\^^c^  (ij.u>ns 
 "  c/^iWv  u7r£;/«<j-a/  (in  or  by)  fnffering 
 "  the   Tunijhment   of  eternal   Fire, 
 "  And  the  Inhabitants  of  thofe  Cities 
 "  are  affirmed  by  the  Apoftle,   even 
 "  then  when  he  wrote,  to  fuffer  ever- 
 "  lading  Fire."     (Which  alfo   is,  as 
 will   be  fliewn,    exaftly    Dr.   Ham- 
 mond\  Senfe  of   the  Place.)    "  It   is 
 "  therefore,  Hiith  theBiOiop,  one  and 
 "  the  fame  Fire  of  Hell^  that  punifli- 
 "  eth  the   Wicked,    before  and  after 
 *'  Judgment ;     which    was    prepared 
 "  long  fince,  as  Jfaiah  faith,  and  is  e- 
 ''  verlafting,  /.  e.  not  ending orchang- 
 ''  ing  into  another  Fire,  but  increal- 
 <'  ing  and  kindling  with  greater  fierce- 
 ''  nefs,    at   the   Day    of  Judgment ; 
 "-  that  all  the  Wicked,  both  Men  and 
 S  *'  An- 
 
Z58       An  E  N  Q^u  I  R  Y  mto  the 
 
 "  Angels,  may  receive  a  Damnation 
 ''  anfwerable  to  their  Deferts,  which 
 "  in  part  they  now  feel,  but  then  ex- 
 "  ped  a  fliarper  and  forer  Torment 
 "  than  yet  is  executed  on  them,  which 
 "  is  the  terror  of  Judgment,  and  ful- 
 "  nefs  of  Damnation  referved  for 
 "them. 
 
 But  why  do  I  fo  earneftly  con- 
 tend for  the  Truth  of  this  Dodrine, 
 that  the  Devils  and  Souls  of  wicked 
 Men  deceafed  do  fuffer  at  prefent  in 
 the  everlafting  Fire,  fince  my  Hypo- 
 thefis  concerning  the  Sim\  being  the 
 Tartarus  J  or  Place  of  Punifliment  in 
 the  next  Life,  may  confift  with  either 
 the  one  or  the  other  ?  For  even  the 
 Defenders  of  the  former,  vtz.  that 
 the  Devils  do  not  at  prefent  fuffer 
 therein,  confefs  that  the  Hell^  to  which 
 they  are  pre-condemned,  doth  a£lual- 
 ly  exift  ;  and  that  it  is,  and  hath  been 
 from  the  Foundation  of  this  vifible 
 World,  prepared  for  them  ;  and  that 
 in  Contemplation  of  it  they  tremble, 
 
 and 
 
Nature  and  Tlace  0/  H e  l  l.    259 
 
 and  are  filled  witli  prcfcnt  Horror  :  So  ^'-^  hit- 
 that  whether  they  all,  or  any  of  them,pridia. 
 a£lually  fafFer  therein  at  prefent  is  not 
 very  material  ;  fince  it  being  placed  in 
 the  Center  of  the  Sphere  of  their  Ha- 
 bitation and  Motion,  even  according 
 to  them,  the  Devils  cannot  but  dilcern 
 and  know  it,  and  confcquently  muR 
 be  afFeded  with  it. 
 
 2.  As  for  the  T)arkiiefs  m  the 
 Chains  whereof  they  are  faid  to  be  re- 
 fcrvedj  I  take  it  to  be  an  Objeftion  a- 
 gainll  me  of  little  Weight,  becaufe  it 
 will  admit  of  feveral  Solutions.  If  it 
 be  underftood  of  the  Darknefs  of  the 
 Place,  which  is  the  proper  Seat  of 
 their  clofe  Imprifonment,  it  is  not  al- 
 together unintelligible  how  even  that 
 may  confifl  with  my  Hypothefis.  For 
 if  the  Figure  of  the  Sun^  as  it  was 
 difcovered  by  Kerchcr  and  Schchjer_, 
 through  the  great  Tclefcope  at  Rome^ 
 in  the  Year  1635,  (and  which  I  have 
 here  laid  before  the  Eye  of  my  Reader 
 to  give  him  a  juft  Idea  of  the  Body  of 
 S  2  the 
 
l6o     An  Enquiry  into  the 
 
 the  Smt)  have  any  thing  of  Truth  in 
 it,  as  it  is  thought  by  fome  karned  in 
 that  way  to  have  ;  there  are  not  only 
 great  Fountains  or  Ebullitions  of  Fire 
 and  Light  fpread  thick  over  the  whole 
 Body  of  it,  but  in  many  Places  dark 
 Sfots  reprefenting  Dens  or  Caverns  ; 
 which  therefore  may  not  irrationally 
 be  fdppofed  the  proper  Seats  of  the 
 Blacknefs  of  Darknefs. 
 
 But  there  is  no  neceffity  to  de- 
 pend altogether  on  this :  For  by  'Dark- 
 nefs may  well  be  underftood  that 
 Blindnefs^  with  which,  as  with  Chains, 
 they  are  fettered,  that  they  cannot  ap- 
 proach the  glorious  Light  of  Heaven^ 
 in  comparifon  of  which  even  the 
 brighteft  Light  of  this  World  is  'Dark- 
 nefs, This  Darknefs  may  either  be 
 confidered  as  inherent  in  themfelves, 
 being  part  of  the  Puniihment  inflict- 
 ed when  they  were  caft  down,  as  we 
 know  the  Men  of  Sodorn^  a  Type  and 
 Refemblance  of  Hell^  were  Itricken 
 with  Blindnefs  ;  or  elfe  as  it  may  pof- 
 
 fibly 
 
Nature  and  Tlace of  Hell.   l6l 
 
 fibly  be  caufed  by  the  Operation  of  the 
 Objedl  from  without,  as  we  fee  the 
 cloudy  Pillar  was  a  Trouble  and  T^ark- 
 fiefs  to  the  Egyptians ^  but  a  Comfort 
 and  Light  to  the  Ifraelites.  Now  a- 
 ny  of  thefe  Reafons  make  it  plainly 
 intelligible,  how  that  and  the  like  Ex- 
 prefTions  of  Scripture  may  agree  with 
 my  Hypothefis ;  which  if  Fire  and 
 Darknefs  may  confill  together,  as  the 
 Word  of  God  diredly  telleth  us  they 
 may,  by  placing  both  of  them  in  Helly 
 biddeth  as  fair  for  the  Solution  of  the 
 Point,  as  any  other  whatfoever. 
 
 S  5  Chap. 
 
l6z     Jin  Enquiry  into  the 
 
 Chap.  X. 
 
 Ohjedions^  from  the  Benefits  of 
 the  Sun  to  us  in  this  Worlds 
 anfzvered. 
 
 BECAUSE  the  Benefits  we  re- 
 ceive from  the  Sun  in  this 
 World  are  fo  great,  that  they  may? 
 perhaps,  occafion  fome  unthinking  Men 
 to  be  fcandahzed  at  my  Propofition ; 
 I  fhall  particularly  infift  on  fome  of 
 the  chiefeft  of  them,  and  fhew  that 
 they  are  by  no  means  inconfiflent 
 with  it.     I  begin  with  the 
 
 I.  First,  and  indeed  the  moft 
 apparent  of  them  all.  Light ;  a  Blef- 
 fmg  fo  very  necelTary,  that  without  it 
 all  others  fignifie  little.  Lights  as  it 
 was  the  firil:,  fo  was  it  a  moll  eifential 
 part  of  the  Creation ;  For  the  Dark- 
 nefs  that  involved  the  Mafs  was  al- 
 together as  ill  as  either  its  want  of 
 
 Form 
 
Nature  and  Tlace  of  Hell.    16'^ 
 
 Form  or  Emptinefs ;  if  that  had  con- 
 tinued, although  the  jarring  Elements 
 had  been  feparated,  yet  would  there 
 have  remained  nothing  but  Ataxy  and 
 Confufion,  and  fo  the  Chaos  had  been 
 as  great  as  ever.  This  the  difcerning 
 Eye  oF  God  forefaw,  and  therefore  he 
 commanded,  there  Jhotild  be  Light j  Gen,  u  2. 
 the  glorious  Light  of  the  SuUj  wliofe 
 ftreaming  Splendor  breaking  out  from 
 amidll  the  Darknefs  immediately  re- 
 ceived his  Approbation,  and  he  faw  v.  4. 
 that  it  was  good  ;  and  that  according 
 to  the  very  nobleft  Character  of  Good^ 
 it  being  fo  diffufive  of  itfelf  as  to  be- 
 come univerfal,  extended  not  only  to 
 the  inferior  Works  of  the  Creation, 
 but  to  G^^'s  Mafter-piece,  Man^,  for 
 whofe  Service  all  other  things  were 
 made,  and  efpecially  the  great  abun- 
 dance and  variety  of  Objefts  that  en- 
 tertain that  moft  curious  Organ  the 
 Eye,  which  would  be  altogether  ufc- 
 lefs  and  fuperfluous  were  it  not  for 
 Light  J  by  which  alone  it  hath  an  op- 
 portunity of  expatiating  in  the  View 
 S  4  of 
 
z6^         All  E  N  Q.U  I  R  Y  into  the 
 
 of  all  thofe  that  appear  grateful  and 
 pleafing  to  it.  Now  this  lovely  Crea- 
 ture Light  being  nothing  but  an  Ef- 
 feO:  or  Emanation  of  the  Sun^  it  muft 
 go  agaiaft  the  Grain  to  think,  that  the 
 Fountain  of  Glory  and  Light  to  us 
 here  fliould  be  the  Region  of  Horror 
 and  Tj.arknefs  hereafter. 
 
 2.  Another  Benefit  we  receive 
 from  the  Sun  is  Life^,  for  his  warm 
 and  enlivening  Influence  maketh  all 
 Nature  fruitful ;  the  Sun  hath  been 
 always  judged  as  the  Husband  of  Na- 
 ture, to  concur  in  the  Generation  of 
 Animals  and  Plants:  Of  Animals,  for 
 fo  the  Proverb  concerning  the  Head 
 and  Chiefeft  of  them,  The  Sun  and  a 
 Man  beget  a  Man  :  And  then  for 
 Plants,  when  the  Sun  withdraweth  ia 
 the  Winter,  the  dry  Stocks  feem  as  it 
 were  decayed  and  dead,  yea  altogether 
 lifelefs  and  fteril,  till  his  return  in  the 
 Spring  raifeth  up  a  vital  and  fecund 
 Principle  in  them.  And  in  this  refpe61:, 
 no  lefs  than  fhe  former^   it  feemetli 
 
 hard 
 
Nature  and  Tlace  of  Hell.    l6$ 
 
 Lard  to  conceive  how  the  Well-Spring 
 of  Life  fhould  be  the  Lake  of  the  flia- 
 dow  of  '^Death, 
 
 5.  On(?e  more,  the  Sun  as  it  is 
 the  Light  and  Life^  fo  is  it  tlie  very 
 Joy  of  Nature.  All  things  are  exhi- 
 larated and  rcfrellicd  by  the  Warmth 
 and  Brightnefs  of  his  comfortable 
 Beams  ;  at  his  appearance  each  Morn- 
 ing the  difmal  Darknefs  of  the  Night 
 is  difpclled,  and  gladfom  Day  fucceed- 
 eth  ;  at  his  approach  in  the  Spring  the 
 Earth  putteth  on  her  frefh  Apparel, 
 the  Fields  are  green  and  verdant,  the 
 Trees  bud  forth  and  bloflbm,  and  the 
 Birds  with  their  wild  Notes  welcome 
 the  Chariot  of  this  returning  Con- 
 queror ;  who  having  dilTol ved  the  hard 
 Frofts,  and  chafed  away  the  thickeft 
 Mifts  and  Fogs  of  Winter,  createth  a 
 fprightly  Cheerfulnefs  in  all  Creatures. 
 Could  we  fuppofe  the  pleafant  and 
 lightfbme  Summer,  in  its  full  Strength 
 and  Beauty,  to  follow  the  Cold  and 
 Gloominefs   that  is  in  the  depth  of 
 
 Winter- 
 
z66    An  E  N  Q  u  I R  Y  into  the 
 
 Winter;  could  the  Earth  from  that 
 poor  and  naked  State  immediately  ap- 
 pear clothed  with  all  the  Ornaments 
 of  her  rich  and  gawdy  Drefs,  it  would 
 certainly  affed  us  with  a  moll:  deli- 
 cious Aftonilhment.  But  that  is  a 
 Change  too  great  for  us  to  bear  at 
 once,  and  therefore  the  all-wife  Provi- 
 dence of  God  hath  ordered  the  Succef- 
 fion  of  Summer  and  Winter  by  cer- 
 tain Steps  and  Degrees,  that  fo  we 
 might  not  be  furprifed  and  overcome 
 by  it. 
 
 These  are  fome  of  the  Benefits 
 we  receive  from  that  glorious  Crea- 
 ture the  Sim  y  which  though  they  are 
 very  great,  yet  do  they  not  hinder, 
 but  that  if  we  are  not  fo  affe£led  with 
 them  as  to  ferve  God  fincerely  and 
 thankfully  for  them,  it  may  polTibly 
 torment  and  plague  us  more  hereafter, 
 than  it  doth  refrelli  and  pleafe  us  here. 
 
 And  this  will  appear  to  be  no  ways 
 irrational,  if  we  confider  the  great  va- 
 riety 
 
Nature  and  Tlace  of  Hell,  l6y 
 
 riety  that  Go^  hath  implanted  in  the 
 Nature  of  his  Creatures,  and  the  dif- 
 ferent Ends  to  which  one  and  the 
 fame  Thing  doth  oftentimes  fervc. 
 The  Elements  of  Earth,  Water,  Air, 
 and  Fire,  which  ?sc  plainly  difcerned 
 and  dillinguiilied  in  the  Compofition 
 of  this  World,  have  in  each  one  of 
 them  not  only  a  Diverfity,  but  even 
 a  Contrariety  of  Effeds. 
 
 What  is  more  beneficial  to  us  than 
 the  Earthy  whole  teeming  Womb 
 bringeth  forth  fuch  plenty  of  Nccef- 
 faries,  fuch  ilorc  of  Delicacies,  that 
 curious  Man,  had  he  been  left  to 
 his  own  Option,  could  not  have 
 wiflied  for  greater?  What  is  there 
 that  can  be  thought  of,  needful  ei- 
 their  to  the  Support  or  Comfort  of 
 Life,  which  that  doth  not  furnifh  us 
 with  ?  How  many  Sorts  of  ftrength- 
 ening  Grain,  what  fweet  and  nou- 
 rifliing  Roots,  what  variety  of  whol- 
 fome  Herbs,  what  lovely  and  moft  de- 
 licious Fruits  doth  it  abound  with? 
 3  What 
 
Id8      An  Enquiry  into  the 
 
 "What  Flocks  of  Sheep,  what  Herds 
 of  larger  Cattle,  and  what  infinite 
 Numbers  of  other  Animals  that  ferve 
 apparently  either  to  the  Ufe  or  Plea- 
 fure  of  Man  doth  it  fuftain  ?  And  yet, 
 in  how  many  feveral  Refpe£i:s  may 
 we  fuppofe  even  this  our  common 
 and  great  Benefadlor  to  be  alfo  ad- 
 verfe  and  hurtful  to  us?  Particularly, 
 if  it  were  not  tilled  and  cultivated, 
 how  foon  would  it  degenerate  from 
 that  Beauty  which  now  delights  us  ; 
 How  would  Weeds  and  Thorns  and 
 Thiftles  over-run  the  Face  of  it  ?  So 
 that  it  would  rather  feem  an  horrid 
 Wildernefs  than  a  pleafant  Garden^ 
 But,  as  it  is  at  prefent,  notwithftand- 
 ing  all  the  Art  and  Induftry  of  Man 
 to  the  contrary,  how  many  unfavoury 
 and  noxious  Roots,  how  many  diflafte- 
 fill  and  poifonous  Herbs,  how  many 
 naufeous  and  deadly  Fruits  doth  it 
 produce  ?  What  wild  and  ravenous 
 Beafts,  what  voracious  and  hurtful 
 Animals,  what  vexatious  and  venom- 
 ous   Infects  doth   it  conftantly  nou- 
 
 rifh? 
 
Nature  and  Tlace  of  Hill.    l6() 
 
 rifli  ?  Nay,  flie  is  fo  apparently  more 
 free  and  liberal  to  tlieie  her  Produc- 
 tions than  to  the  former,  that  flie 
 hath  been  rightly  accounted  his  Ma- 
 teVj  ifiis  Novercaj  a  fond  natural 
 Parent  to  thefe,  but  a  cruel,  nig- 
 gardly Step-dam.e  to  the  other. 
 
 If  we  pafs  on  from  the  Earth  to 
 the  JFater^,  we  fliall  find  the  fame  Op- 
 pofition  there  likewife:  For,  according 
 to  the  common  Obfervation,  what  fo 
 good  a  Servant  as  that,  and  yet  what 
 fo  bad  a  Mafter?  But  befides  the  evil 
 of  Inundations  and  Deluges,  where- 
 by abundance  is  our  Deftrudion,  and 
 too  much  plenty  altogether  as  bad  as 
 if  not  more  pernicious,  than  Want  . 
 doth  not  the  Nature  of  the  Thing  in- 
 form us,  that  if  there  were  running 
 Rivers  in  Taradife^  there  was  a  land- 
 ing Lake  at  Sodotn  ?  If  the  Waters 
 were  fweet  at  Elh?tj  they  were  at 
 Mar  ah  bitter ;  if  fome  are  frefli,  others 
 are  Salt ;  it  fome  are  clear  and  pleafant 
 to   the  Tafte,  others  are  muddy  and 
 
 unia- 
 
170      An  Enquiry  into  the 
 
 unfavoury ;  if  fome  are  pure  and  lim- 
 pid, others  ftink  and  are  corrupt  ?  In 
 a  Word,  if  there  are  Shoals  of  excel- 
 lent and  wholfom  Fifh  in  fome,  there 
 are  Snakes  and  Toads,  and  thoufands 
 of  poifonous  and  deftruftive  Animals 
 in  others. 
 
 I F  we  proceed  from  the  Water  to 
 the  Air^  there  are  therein  Storms  no 
 lefs  than  Catms,  and  Hurricanes  as 
 well  as  mild  and  gentle  Breezes ;  there 
 is  what  we  call  an  ill,  as  well  as  a 
 good  Air,  and  thick  foggy  Mills  as 
 oft  as  clear  and  ferene  Skies.  The 
 fame  Clouds  that  fome  times  defcend 
 in  T)ews  and  T^ro^s  of  Rain ^  do  at  o- 
 ther  Times  throw  down  Hatl-ftones 
 and  hot  Thunder -holts ,  they  now  fend 
 forth  Blaftings  and  Mildews  upon 
 Herbs  and  Fruits,  and  th^n  fcatter 
 their  Snow  like  Woolj  and  their  hoary 
 Frojis  like  AJhes.  Then  for  the 
 winged  Inhabitants  of  the  Air,  there 
 are  amongft  them  both  Doves  and  Vul- 
 tures,   and  hoarfe  fcreaming  Bitterns, 
 
 as 
 
Nature  and  Tlace  0/  H E  l  l.    171 
 
 as  well  as  fwect  chanting  Nightin- 
 gales. In  fliort,  if  there  are  fome 
 whofe  melodious  Notes  ravifli  the 
 Ear,  whofe  delicious  Flefli  pleafcth 
 the  Tafte,  or  whofe  furprifing  Beauties 
 charm  and  attra6l  the  Eye,  there  are, 
 to  weigh  down  for  thefe.  Ravens  and 
 Screech-Ovvls,  and  Bats  and  Hornets, 
 which  are  our  Antipathy  and  Aver- 
 fion. 
 
 So  alfo  in  Fire ;    JFhatj  as  St. y^u-St.  Aug. 
 Jiin  faith,  is  more  glorious ^  more  love- y)^\^  J^ 
 ly  to  lookupoti  than  Fire.,  than  flam- ^'^'  ^-  ^ 
 ing  Jhining  Fire  ?    IVhat  is  more  tife^ 
 fuL  than  Fire  to  warm  and  comfort ^ 
 to  purge  J  clean fe  and  purifier  to  drefs 
 our  Meat  J    to  prepare  and  make  it 
 ready  for  the  Conco&ion  of  the  StO' 
 mach  ?    But  then^    faith  he,    there  is 
 nothing  in  the  JVorld  more  vexatious 
 and  troublefome  than  FirCj,    when  it 
 fcorcheth  and  bur  net  h  us.     The  fame 
 Fire  therefore j  being  penally  apply ed^ 
 is  mofi  pernicious^  whichy   when  con- 
 veniently . 
 
1"]!      An  Enquiry  into  the 
 
 ventently  ufedj    is  mo  ft  comntodiouj 
 and  ;pro fit  able  to  us, 
 
 N  d  w,  the  Reafori  why  I  obferve 
 thefe  various  and  contradictory  AfFec- 
 tions  in  the  Natures  of  things,  is  to 
 let  us  fee  that  the  Sun^  like  other  Crea- 
 tures, may  be  fo  conftituted  as  to 
 contain  in  it  that  which  may  incom- 
 mode and  moleft  us ;  however  to  him 
 that  looketh  only  on  the  Surface  of 
 things,  and  doth  not  penetrate  into 
 the  Depth  of  them,  it  may  feem  to  be 
 made  only  for  our  Benefit  and  Plea- 
 fure.  And,  indeed,  this  is  fo  far  from 
 being  hard  to  conceive  that  it  is  obvi- 
 ous, and  admitteth  of  dire£t  and  plain 
 Demonftration.  We  have  feen  be- 
 fore out  of  the  Scriptures,  that  the 
 being  being  fmltten  by  the  Sun  was 
 reckoned  a  Plague  and  Judgment. 
 Loc.  prx- And  St.  Auftin  telleth  us,  that  Male- 
 ^^^'  faEiors  in  his  'DaySj  and  fuch  as  did 
 not  pay  their  ^ebts^  were  by  their 
 Judges  condemned  to  be  expofed  to, 
 or  laid  a  roafting  in  the  Sun,  which, 
 
 in 
 
Nature  and  Tlace  of  Hell,     iy^ 
 
 ill  Africa  where  he  lived,  and  where 
 the  Sun  (liiiieth  violently  hot,  was 
 an  extreme  Punilhinent.  Nor  is  its 
 Heat  only  troublefomc ;  its  Light 
 too  may  oflTend.  For  if  we  look  up- 
 on it  in  its  full  meridian  Strength, 
 we  fhall  be  dazled,  not  delighted  ; 
 and  if  our  Eyes,  like  thofe  of  Owls, 
 were  bereaved  of  the  Defence  of  their 
 Lids,  we  fliould  no  more  endure  the 
 piercing  Light  of  his  Beams  than  they  ; 
 but  if  obliged  to  a  conftant  behold- 
 ing of  them  for  any  Time,  fliould  be; 
 thereby  reduced  to  a  Sate  of  perfect 
 ^arkftefs. 
 
 Now,  ii'  the  Sun  is  apt  to  be  (o 
 troublefome  and  oH-enfive  to  us  here, 
 where  we  are  at  fuch  a  mighty  Dif- 
 tance  from  it  ;  what  do  we  thinks 
 would  it  be,  if  we  were  caft  into  the 
 very  Body  of  it,  and  made  capable  ot 
 fubfirting  in  it,  and  enduring  all  thofe 
 fharp  and  dreadful  Torments  that  fo 
 yait  and  vehement  a  Fire  mufl  inflidl  ? 
 
 T  Anp 
 
A  N  D  as  the  Benefits  of  the  Sunto 
 us  here  do  not  really  hinder,  but  that 
 it  may  be  (orely  afBi£live  to  us  hereaf- 
 ter ;  fo  we  have  no  Reafon  to  imagin 
 that  it  is  contrary  to  the  Nature  oiHell 
 Fire,  though  it  may  punifli  wicked 
 Men  hereafter,   to  be  beneficial  to  us 
 Lib.  &   here.  St.  ^///?/// faith  of  the  Natures  of 
 Sa.'  ^^^'  Things  in  general.  That  it  is  not  from 
 our  Tleafure  cr  ^aitij  but  as  it  is  con- 
 Jidered  in  it  felfj  that  the  Nature  of 
 every  thing yieldeth  Traife  and  Glory 
 to  its  Maker.     And  he  faith  particu- 
 larly of  Fire,    that  they  are  not  to  be 
 heard  J    who  fraife  in   it  the  Lights 
 but  difpraife  the  burning  Heat ^    be- 
 caufe  they  attend  not  to  the  Nature  of 
 the  Thing  it  felf,    but  to  their  own 
 Profit  or  T)ifprofitj   their  own  T lea- 
 Cure  or  Tain.  They  would  fee  .^  indeed ^ 
 by  its  Light  ;  but  they  would  not  be 
 burnt  by  its  Heat  :    Butj  faith   he, 
 they  do  not  con fider  this .,  that  the  fame 
 Lights  which  flea feth  thetn^  is  hurt- 
 ful to  infirm  and  weak  Eyes.,  and  that 
 fome  Creatures  live  with  Conveniency 
 
 and 
 
Nature  and  Tlace  of  He  l l.    27^ 
 
 and  T>cl'ight J  in  thofe  very  Burnings 
 they  are  fo  out  in  Love  with.  And 
 he  concludeth  yet  more  particularly 
 of  Hell  Fire.  Sic  eft  ^  Natura  Ig^ 
 nis  aternij  Jine  nlld  T>ubitatione^ 
 landabilis J  qnamvis  ^amnatis  Impi' 
 is  futurus  po^nalis  :  That  its  Nature 
 is  J  without  all  'Doubt  j  excellent  and 
 Traife-worthy^  however  it  maypunifty 
 thofe  wicked  Men  that  ftjall  be  con* 
 demned  to  it. 
 
 It  is  the  Prerogative  of  Godj  to 
 bring  Light  out  of  Darknefs,  as  well 
 as  Good  out  of  Evil :  And  if  he 
 from  the  horrid  Sin  of  Satan ^  and 
 the  apoftate  Angels,  took  Occafion  to 
 raife  the  ftupendous  Fabrick  of  this 
 World,  and  to  create  Mankind  in  it, 
 that  they  might  inherit  the  Kingdom 
 from  which  the  former,  by  Trani'gref- 
 fion,  fell ;  why  may  not  we  alfo  think, 
 that  he  hath  ordained  the  Seat  of  their 
 Punifhmcnt  for  our  prefentGood,  and 
 out  of  their  Darknefs  and  Deaths  cau-  * 
 fed  Light  and  Life  to  fpring  up  to  us  ? 
 T   2  Chap. 
 
17^     ^^  E  N  Q.  u  I  R  Y  into  the 
 
 Chap.  XL 
 
 Of  the  Eternity  of  Hell's  Tor- 
 ments, 
 
 HAving  run  through  what  I  deter- 
 mined to  obferve  of  the  Tlace 
 of  Hell  J  before  I  put  a  Conclufion  to 
 this  Treatile,  I  think  it  neceflary  to 
 add  fomething  concerning  the  Eterni- 
 ty of  its  ^unijhments  :  This,  as  T  in- 
 timated in  the  beginning  of  this  Dif- 
 courfe,  being  objeQed  againft,  as  well 
 as  the  Locality  of  it. 
 
 Now  there  are  two  Opinions  re- 
 pugnant to  the  Eternity  of  HelPs 
 Torments ;  the  one  of  Origen^  a  moft 
 Teamed  Presbyter  and  Catechift  in 
 the  primitive  Church,  who  yet,  a- 
 mongft  other  Hetorodox  and  unfound 
 Opinions,    is   known    to  have  held^ 
 
 ^  That 
 
'Nature  and  Tlace of  Hell.   IJJ 
 
 *  naf  wicked  Men^  arid  even  T>C' 
 v'tls^  after  they  have  fuffered  a  fl^arp 
 and  contmtted  Torment  for  their  Sins^ 
 Jhallj  feme  at  one  T'lme^  and  feme  at 
 another  J  fooner  or  later  ^  according  to 
 the  greater  or  lejfer  'Depravity  of 
 their  IV ills ^  be  reconciled  to  God  and 
 finally  faved. 
 
 The  other  of  thofe  who  affirm  not 
 that  wicked  Men  iliall  be  faved,  but 
 that  they  Jhall  b-e  reduced  to  their  Jirft 
 Nothing  ;  or  that  there  will  be  an  ut- 
 ter Extin6lion  of  their  Being.  I  fliall 
 with  all  convenient  Brevity, 
 
 Firfj  Confider  what  is  diftin£l:Iy 
 urged  for  thefe  Opinions  apart ;  and 
 then, 
 
 *  Qua  de  re  mlferlcordJor  profeAo  fuit  Origcres, 
 qui  &  iplUm  Diabolum  &  Angelos  ejus,  poft  graviora 
 &  diuturniora  fupplicia,  ex  illis  Cruciatibus  crucn- 
 dos  atquc  fociandos  fanftis  Angclis  credidit.  Aug.dc 
 Civ.  Dei,  1.  21.  c.  17. 
 
 T  3  Secondly^ 
 
2-7^     -^^  Enquiry  into  the 
 
 Secondly^,  In  Oppofition  to  them 
 both,  I  fliall  prove  that  the  Torments 
 of  Hell  are  properly  eternal j  or  that 
 they  fhall  never  have  an  Ei:d,  but 
 fhall  endure,  in  the  very  utmoft  La- 
 titude of  the  Phrafe,  for  ever  and  e^ 
 ever.    And, 
 
 Firfj  As  to  the  Opinion  of  Oru 
 gen.  It  is  very  true,  that  Father 
 doth  not  feem  to  alTert  what  he  de- 
 livereth  concerning  this  Matter  pofi- 
 tively,  but  only  by  vi^ay  of  Problem, 
 ^  and  leaverh  others  to  their  Liberty 
 of  thiiil^ing  as  they  are  periuaded. 
 And  therefore,  He  is  not  fo  much 
 to  be  blamed,  as  if  he  had  been  dog- 
 matical in  it.  But  however,  fince 
 the  contrary  is  plainly  (as  you  will 
 fee  prefently)  taught  in  the  Holy 
 Scriptures,    he  hath  been  juftly  con- 
 
 *  Nunc  autem  difputardi  fpeciemagis  qiiam  dcfi- 
 jiiendi  jrout  pf  fTunmsejjerceniur.  nt^J  Afx*^''*  J*  i» 
 c.  60  Intcrprete  Rufino. 
 
 demned 
 
Nature  and  Tlace of  Hell.    279 
 
 dcmncd  by  the  Church  of  Chriji  for 
 it.  He  built  his  tottering  Kditicc 
 chiefly  upon  this  Tandy  Foundation. 
 *  That  as  well  in  the  next  as  this 
 World,  all  Orders,  both  of  thole  we 
 call  Devils  and  Men ,  are  endued 
 with  free  Will,  or  a  Liberty  of  Choice  : 
 \  That  Rewards  and  Punifliments 
 fhall  be  difpenfed  in  the  next  World, 
 not  only  according  to  previous  De- 
 merits, but  likewife  according  to  that 
 which  is  well  or  ill  done  then.  1|  That 
 all  PuniHiments  both  now  and  then 
 are  purely  cmendatory,  and  are  like 
 fliarp  Corrofives  in  the  Hand  of  the 
 great  Phyfician,  who  will  apply  them 
 fo  as  to  redu:e  his  Patients  to  a  com- 
 
 *  Si  aliqui  ex  his  Ordinibus  qui  Tub  Principatu 
 Diaboli  agunt,  potcrunt  aliquando  in  tuturis  S.tculis 
 converti  ad  Bonitatem  ;  ro  co  cjii^yd  eil  in  ipfis  liberi 
 Facultas  Arbitiii,  6ic 
 
 ■\  Interim  tain  in  his  quae  videntur  ik  temporall- 
 bus  Sseculis,  quani  in  illis  quae  non  videntur  &  eterna 
 lunt  omnes  illi  pro  Ordine.  pro  Kuiono,  pro  Modo 
 &:  mcritoruni  Dignitatibus  dilpt  nl'antur. 
 
 II  C^Juanto  maj;,i5  inteDigendum  etl  Cc  hunc  Medicum 
 nollrum  Dcum,  volentem  diluere  vitia  Ariitiorum 
 noftorum  uti  hujufcemodi  poenalibus  Curis^  &c. 
 
 T  4  pleat 
 
|.8o         An  E  N  au  I R  Y  into  tht 
 
 pleat  and  perfect  Health,  to  a  State 
 of  harmonious  and  eternal  Felicity. 
 
 But  all  this,  however  fmooth  and 
 agreeable  if  may  appear  to  Flefh  and 
 Blood,  is  yet,  if  the  Scriptures  be 
 true,  undoubtedly  falfe. 
 
 That  the   Devil  and  his  Angels 
 have  not  fuch  a  Freedom  of  Will  and 
 Choice,   as  to  be  capable  of  embrac- 
 ing,  and   doing  that  which  is  good^ 
 of  willing  and  chufing  a  Reconcili- 
 ation wirh  God  J  is  plain  from  the  in- 
 veterate and  confirmed  Malice  of  their 
 Natures.     The  Devil  is  ftiled  in   the 
 Mat.  13.  Scriptures,  The  Enemy  koI'  e|o;yH",  The 
 ^^'         Adverfary  of  Godj  and  of  all  Goodnels, 
 J  Joh.3.S.^Pj^j  ^^  he  finneth  from  the  Beginnings 
 fo  when  he  finneth,    he  finneth  from 
 himfelf.      He    is     not    tempted     to 
 it  by  any  other,    but  finneth  diredl- 
 ly  from  the  malicious  Pravity  of  his 
 Jo.h.  •4^- own   Will.      He    isuas    a   Murderer 
 from  the  Beginnings    and  abode  not 
 in  the   Truth  J     becattfe   there  is  no 
 
 Truth 
 
'2Slature  and  Tlace  of  Hell,    l8l 
 
 Truth  in  him :    When  he  fpeaketh  a 
 Lie  J   he  fpeaketh  of  his  O'-jjnj,  for  he 
 is  a  Liar  and  the  Father  of  itj,  laid 
 one  who  knew  both  him  and  Iiis  Na- 
 ture full  well.     He  is  the  great  *Z)^- Rev.  12.9. 
 ceiver   '•juhich    deceiveth    the    'ujhole 
 World.     And  therefore,   we  find  that 
 when  Satan  entered  into  Judas ^    he 
 immediately   w^ent    about    to  l;etraj; ]ohni^, 
 Chrift.     And  when  Satan    filled  the^^' 
 Hearts   of    Ananias    and     Sapphiraj,^Ot%^,i, 
 they  lied  to  the  Holy  Ghoji.      Nay 
 he  endeavoured  to  deceive  Chrift  him- 
 felf,   and  tempted  even  the  only  be- 
 gotten   Son    of  God  to   forfake   his 
 Father's  Service,    and  to  fall  down 
 and 'ujorjhi^  him.    And  therefore,  how 
 any   Chriftian   could   be    fo    far    de- 
 ceived by  him,    and  led  away  by  his 
 "LieviceSj   as  to  think  he  is,    or  can 
 be,  in  a  State  of  Salvation,    and  ca- 
 pable of  being  reconciled  unto  God^ 
 is  hard  to  imagine.     It  is  faid  of  O- 
 rigeHj    that  he  was  fo  verled  in  the 
 Scriptures   that  he  had   them  all  by 
 Heart,  without  Book.     But,  if  ^o^ 
 
 it 
 
iSl     An  Enquiry  into  the 
 
 it  is  very  ftrange  he  fhould  make 
 no  better  Ufe  of  them,  than  to  broach 
 a  Do6lrine  fo  contrary  to  the  whole 
 Tenor  of  the  Bible,  and  for  which 
 there  is  not  the  leaft  Ground  or  Colour 
 there.  I  challenge  the  moft  acute  of 
 his  Followers  to  fliew  me  one  Text 
 that  dirediy  pointeth  at  fo  much  as  a 
 PoiTibility  of  Sata/is  Reconciliation 
 with  Go(^.  And  then  when  we  have 
 fo  many,  and  fo  clear,  Proofs  of  his 
 utter  Enmity  to  Go^,  and  to  all  Good- 
 nefs;  when  it  is  exprefly  faid  there  is 
 no  Truth  in  himj  how  can  he  be  fup- 
 pofed  to  love  Godj  who  is  Truth  it- 
 felf  ?  And  if  he  be  the  Wicked  one^ 
 how  can  he  chufe,  and  acquieice  in 
 the  Holy  one  of  Ifrael  ? 
 
 And  as  he  himfelf  is,  fuch  alfo  are 
 his  Angels.  They  are  ufually  joined 
 together,  both  tor  Difpohrions,  and 
 for  Punifliment  too.  If  they  were 
 caft  out  of  Heaven  with  him,  doubt- 
 lefs  the  Crime,  for  which  they  were 
 expelled ,    was   of   the  fame  Nature 
 
 with 
 
N^ure  and  Tlace  0/  Hell.  zSj 
 
 with  liis;  and  is  likcwife  confirmed 
 and  radicated  in  them,  as  well  as  in 
 him.  They  encouraged,  they  buoy'd 
 him  up  in  his  Rebellion ,  and  arc, 
 therefore,  delervcdly  Sharers  witli  him 
 in  his  Fall,  and  in  all  the  fatal  Con- 
 fequences  of  it.  One  of  tlie  moft  for- 
 midable of  which  to  them  was,  that 
 they  were  caft  out  of  a  State  of  Hap- 
 pinefs  and  Bliis,  into  one  of  Mifery 
 and  Torment:  Which  Torment  is 
 not,  as  Or'tgen  fancied,  mitigated  or 
 increafed,  according  to  their  prefent 
 Demerits ;  but  is  always  extreme , 
 and  the  pure  Efl"e£l  of  their  primi- 
 tive Rebellion.  Not  that  their  pre- 
 fent Malice  and  Wickednefs  againfl: 
 God  doth  not  deferve  the  Punifli- 
 ment  they  now  labour  under;  but 
 that  their  prefent  State  both  of  con- 
 firmed Wickednefs ,  and  extreme 
 Punifliment  is,  by  the  juft  Judgment 
 of  Godj  become  the  necelT^iry  Sequel 
 of  their  Fall :  So  that  their  former 
 State  of  Innocence  and  Blifs  is  nei- 
 ther in  the  whole,  nor  in  part  to  be 
 
 re- 
 
J.84      An  Enquiry  into  the 
 
 retrieved  by  them.  They  are  not  now 
 Probationers  or  Candidates  for  an  hea- 
 venly Crown,  but  fettered  Slaves,  con- 
 demned to  toil,  and  fuffer  in  their  in- 
 -   fernal  Prifon. 
 
 The  Notion  that  all  Punifhments 
 are  purely   emendatory  is  falfe;   but 
 efpecially  in  the   Devil  and  his  An- 
 gels, who  are  manifeftly  incorrigible ; 
 who  have  proceeded  even  to  the  laft 
 and  moft  capital  Crime;  a  Crime  that 
 cannot  be  pardoned,  Salvd  Juftttid_, 
 with  Safety  to  the  Jujiicej    or  even 
 to  that  which  is  fo  much  pleaded  for 
 by   Ortgen   and    his    Admirers,    the 
 Mercy  of  God ;  which,  though  infi- 
 nite as  himfelf,    is  yet  not  capable  of 
 being  extended  to  thofe  obftinate  and 
 wilful  Offenders,  to  them  that  defpiie, 
 revile,  and  trample  it  under  Foot,  to 
 them  that  contemn,  and  undermine, 
 and  oppofe  the  gracious  Defigns  of  it. 
 Nor  is  this  affirmed  gratis _,    as  the 
 contrary  Hypothefis  purely  is ;  but  it 
 is  back'd  with  clear  and  undoubted 
 
 Proofs 
 
Nature  and  Tlace  of  Hell.    2  (S  5 
 
 Proofs  from  the  holy  Scriptures.  For 
 there  it  is  exprcfly  faid,  That  the  Rev, 
 great  'Dragon  was  caft  out ^  that  old}^  ^' 
 Serpeiit^  called  the  Devil  and  Satan  : 
 He  '■juas  caft  out^  and  his  Angels  were 
 caft  out  with  him  ;  neither  was  their 
 'Place  found  any  more  in  Heaijcn. 
 And,  Verily  the  Son  of  God  took  ^^ot^^^^^^ 
 on  him  the  Nature  of  Angels^  but  he 
 took  on  him  the  Seed  of  Abrahajn. 
 And  that  Nature  which  was  not  af- 
 fumed,  was  not  ranfomed  by  him, 
 but  left  to  the  Thraldom  and  Mifery 
 of  Hell.  And  accordingly  we  read 
 that  the  Devil  was  caft  into  the  Lake^^ , 
 of  Fire  and  Brimftone_,  where  alfo  lo. 
 the  Beaft  and  falfe  Prophet  arCj  and 
 Jhall  be  tormented  Day  and  Nighty 
 i.  e.  without  Intermiffion,  for  ever. 
 I  fliall  have  Occafion  to  mention  and 
 vindicate  fome  other  Texts  of  Scrip- 
 ture, of  the  fame  Importance  with 
 this,  when  I  come  to  treat  of  Hell*s 
 Torments  in  general,  with  Rcfpeft  to 
 the  Devils  and  damned  Men  too.  I 
 fliall  therefore  infiii  no  farther  on  this 
 
 at 
 
lS6      ^4n  Enquiry  into  the 
 
 at  prefent,  but  fjhall  clofe  up  this  Re- 
 folution  concerning  the  Nature,  and 
 irremediable  State  of  the  ^evil  and 
 his  Angels  J  with  that  known  Deter- 
 St.  Aug.  mination  of  St-  Auflin,  Credendum 
 D  M-^h's  ^ft  ^^^^^^^^-^  ^^  Spiritus  nocendi  cu- 
 cap! 22.  ^idijjimosj,  a  Jiifiitid fen'ttiis  al'ienoSj 
 Stiver  bid  tumidoSj  Invidentid  lividos^ 
 Fallacid  callidos :  ^li  in  hoc  qtiidem 
 Aere  habitant .,  quia  de  Cooli  fit^erio^ 
 ris  fublimitate  dejeBi^  merito  irre- 
 grejjibilis  Tranfgrejfionis _,  in  hoc  fibi 
 congruo  uelut  Carcere  pradamnati 
 fimtj  i.  e.  We  are  to  believe  that  the 
 devils  are  Spirits  mo  ft  dejiroits  of  our 
 Hurt  J  perfeHly  abhorrent  of  all 
 RighteonfnefSj  fwelled  or  blown  up 
 'with  Tridej  7neagre  with  Envy_,  in 
 deceit  mo  ft  crafty^  who  inhabit  the 
 lower  Air^  becaiife  being  caft  down 
 from  the  Heighths  of  the  fupreme 
 Heaven^  they  are^  through  the  jttft 
 'Defert  of  their  irretrievable  Tranf 
 grefflojij  condemned  to  the  infernal 
 'Frijon^  as  moft  congruous^  and  jit  for 
 them,  .    - 
 
 And 
 
Nature  and  Tlacc  of  Hell,   187 
 
 A  N  D  as  Origen\  Hypothcfis  is  ab- 
 folutely  falfe,  with  refpc^l  to  the  2)^- 
 vil  and  his  Angels  :  So  is  it  in  regard 
 of  damned  Men  too  ;  who  after  this 
 Life  have  not  fuch  a  liberty  of  Choice 
 as  he  fpeaketh  of:  Neither  are  Re- 
 wards and  Punifliments  difpenfed  to 
 them  accordingly  as  they  behave  them- 
 felves  in  that  State  ;  nor  are  their  Suf- 
 ferings properly  emendatory,  or  in 
 order  to  their  linal  and  eternal  Happi- 
 nefs. 
 
 'T I  s  true  indeed,  whilfl:  we  are  in 
 this  World  we  are  endued  with  Free- 
 dom of  Will,  and  it  is  the  great  Hap- 
 pinefs  of  our  Condition  here,  that  we 
 are  not  neceffitated  to  do  Evil  :  For 
 Life,  as  well  as  Death,  is  fet  before 
 us,  and  we  have  a  Power  to  refufe  the 
 Evil,  and  to  chufe  the  Good.  And 
 as  Helps  in  order  to  this  End,  we  have 
 Re  a f on  and  IJnderJlanding,  and  Me- 
 mory  implanted  in  us;  which  Facul- 
 ties I  will  not  deny  but  that  even  the 
 
 Damned 
 
288      An  Enquiry  into  the 
 
 Damned  may,  in  fome  fort,    have  iii 
 the  next  Life.     But  then  they,  who 
 from  hence  infer  that  they  have  the 
 Freedom   of  Will  before   fpoken   of, 
 make  a  very   wrong  Deduftion,  for 
 theCircumftances  of  this  and  the  next 
 Life  are  vaftly   diflferenty   and  thofe 
 Faculties,  though  they  'i^vvz  to  good 
 Ends  here,    yet  there    they  are  left 
 them  to  improve  and  heighten  their 
 Defpair,    to   increale    and   aggravate 
 their  Mifery,   and  not  as  a  Means  to 
 lead  them  to  a  better  Life,  or  to  bring 
 them  out  of  their  fharp  and  never  cea- 
 'Rom.8.28.fiiTg  Torments.     For  as  all^  even  the 
 worft  Things  of  this  Lite,  work  toge- 
 ther for  Good  to  them  that  love  God^ 
 to  them  who  are  called  according  to 
 his  Turpo/e  i   fo  all,    even  the  befi: 
 Things  (if  any  fuch  can  be  fuppofed) 
 in  thofe  that  hate  him,  and  are  repro^ 
 bated  by  him  hereafter,  fhall  naturally 
 tend  to  add  Fewel   to  their  Flames, 
 and  Bitternefs  to  their  Cup. 
 
 What 
 
Nature  and  Tlace  of  Hell,     2.89 
 
 W  H  A  T  will  it  then  avail  the  Wick- 
 ed that  in  He//  they  (liall  unclerftand 
 and  remember  too,  finceit  will  be  a 
 great  Part  of  their  Puniliiment  fo  to 
 do?  Confcience  will  then  have  its  full 
 Force  upon  them  ;  and  the  furious  Re* 
 flexions  they  will  then  make  upon 
 themfelves,  that  they  might  have  been 
 happy  but  they  would  not ;  that  they 
 Iiave  let  the  Day  of  Grace  flip  ;  that 
 in  Contempt  of  Go^/^  and  his  moft 
 merciful  Defigns  to  fave  them,-  they 
 have  wilfully  plunged  themfelves  into 
 the  horrid  Pit  of  DeftruiElion :  Thefc) 
 I  fay,  and  the  like  Refledions  will 
 break  in  upon  them,  and  confound 
 them  with  all  the  Terrors  of  a  guilty 
 and  felf-condemned  Breaif.  And  if  it 
 be  truly  laid  in  this  World,  when  the 
 Ga flies  are  flight,  and  there  is  Ba/m  in 
 Gi/eadj  and  hea/ing  Virtue  in  tlfe 
 JVaters  of  Bethefddj  and  by  Conle- 
 quence  where  there  is  a  Door  open  for 
 Hopes  of  Cure,  that  a  "jjounded  SpiriT?iov,  ij* 
 who  can  bear?  How  can  the  Agonies  ^' 
 U  and 
 
Z90     An  Enquiry  into  the 
 
 and  Tortures  of  it-be  endured,  when 
 the  Sword  of  Defpair  cutteth  deep, 
 and  pierceth  the  very  Vitals,  and  the 
 Wounds  it  giveth  are  perfe£lly  incura- 
 ble ?  What  though  the  natural  Effed 
 of  Pain  be  to  fet  the  Mind  on  work 
 to  contrive  fome  Way  or  other  to  get 
 out  of  it  1  What  though  Reafon^  ^n- 
 derftandmg  and  Memory  be,  like  mer- 
 cenary Soldiers,  employM  by  the  Will 
 to  ferve  to  this  End ;  and  they  likewife 
 are  not  wanting  to  the  damned  in 
 Hell!  yet  if  there  be  no  Means  left 
 them  for  the  Attainment  of  that  End, 
 if  that  is  altogether  out  of  their 
 Sphere,  and  beyond  their  Power  to  ac- 
 complifii,  they  may  join  their  Forces 
 to  as  little  Purpofe,  as  the  daughters 
 of  Danaus  did  theirs  to  fill  the  Barrel 
 with  Water,  whofe  Holes  let  it  out  as 
 faft  at  the  Sides  and  Bottom,  as  they 
 poured  it  in  at  the  Head.  The  rich 
 Man  indeed  in  Hell  fought  for  Re- 
 drefs  and  Mitigation  of  his  Pains,  he 
 €arneftly  applied  himfelf  to  Abraham ^ 
 Luke  16.  that  he  would  fend  Lazarus  to  dif  the 
 
Nature  and  Tlace  of  Hell.    2  9 1 
 
 2;V/  of  his  Finger  iti  Water  to  cool  his 
 Toti^uej  tormented  in  thofi  Flames : 
 But  we  know  that  he  was  denied  even 
 that  fmall  Refrelliment,  and  the  Rea- 
 fon  which  was  given  for  it  was,  not 
 his  prefent  Misbehaviour  in  that  State 
 he  was  then  in,  but  the  ill  Manage- 
 ment of  his  pail:  Life,  where  he  had 
 received  his  goodThings ^  and  unchari- 
 tably refufed  them  Lazarus  ;  and  the 
 Faculty  of  Remembrance  was  ftirred 
 up  in  him,  not  to  mitigate  and  fweet- 
 cn,  but  to  enhaunce  and  embitter  his 
 Sutferings,  Remember  Son^  that  thou'^'  25* 
 /;/  thy  Life  time  receivedji  thy  good 
 Things^  and  likewife  Lazarus  his  evil 
 Things  ;  but  itow  he  is  comforted ^  and 
 thou  art  tormented. 
 
 The  prefent  Life  then  is  the  only 
 time  of  Probation;   Behold!   now  is .^Qq^^s.^ 
 the  T)ay  of  Salvations  as  the  Tree  fal-  ^^^•^^^^  ^^ 
 leth  fo  it  lieth  :    And  as  we  have  de-3-' 
 meaned  our  felves  well  or  ill  here,  fo 
 is  it  likely  to  fare  with  us  for  ever  here- 
 after. No  after  Corrections  or  Amend- 
 y  2  ments 
 
1(^1     ^/7  Enquiry  into  the 
 
 ments  can  be  made  in  our  Condition, 
 we  fliall  no  more  be  admitted  to  the 
 Terms  of  Option  and  Choice ;   but  as 
 Death  leaveth  us,  fo  will  an  unaltera- 
 ble Eternity  find   us.     All  our  good 
 Purpofes   indeed,  and  pious  Refoluti- 
 ons  Eternity  will  improve  and  perFedl 
 for  us,  but  it  alteretli  no  Man  as  to  his 
 Rev.  22.  main  Eilate;  but  as   he   that  is  holy 
 ^  ^*         will  be  holy  Jiillj    fo  he  that  is  filthy 
 will  be  filthy  ftill.     There  will  then 
 be  no  more  Atonement  or  Offering 
 Rom.  6.  fQj.  Sin,  fmce  Chrifi  being  raifcd  from 
 ^'  the  "Dead  dieth  no  more  ;    and  they 
 
 who  have  defpifed  the  all-fufficient 
 Sacrifice  of  his  Death  upon  the  Crofs, 
 and  counted  the  Blood  of  the  Covenant 
 an  unholy  Thing  in  thi^  Life,  fhall  ne- 
 ver reap  any  Benefit  from  it  in  that 
 which  is  to  come. 
 
 I N  vain  therefore  do  the  pretended 
 
 Followers  of  Origen  alledge  for  the 
 
 countenancing  of  their  Opinion,  that 
 
 iCor.  K.9^  ^^*  ^^^^^  that  as  in  Adam  all  dye ^ 
 
 tii         even  fo  in  Chrifi  fhall  all  be  made  a- 
 
 live  s 
 
Nature  and  Tlace of  Hell.   193 
 
 live  ;  inferring   from  thence,   that  as 
 by  AdaitPs  Tranrgreffion  all  Men  be- 
 come llibjeQ:  to  Death  temporal,  and 
 liable  to  Death  ctercal  ;  fo  by  ChriJTs 
 Sufferings  and  Merits,  all  Men  fliall  be 
 railed  to  fuch  a  State  as  is  freed  from 
 thofe  evil  Confequences  or  EffeQs  of 
 their  firll  Parents  Fall;  otherwife,  fay 
 they,   the  Remedy  is  not  proportion- 
 ed   to  the  Difeafe,  nor  will  th^fecorid 
 Adamht  found  lb  powerful  to  fave,  as 
 x\\^firft  was  to  deftroy :  For  the  Apof- 
 tle  in  that  Place  difputeth  only  of  the 
 Refurreftion  of  the  Flefli,  or  if  he  be 
 fuppofcd  to  fpeak  concerning  a  fpi ritu- 
 al Refurreftion,   yet  that  the  All'm 
 the  latter  Claufe  mull  be  taken  in  a 
 limited  Scnfe,  is  evident  from  the  Ex- 
 planation he  giveth  of  it  in  the  Verfc 
 followingj  where  he  telleth  us^  that 
 they  are  only   fuch  as  ^.vo.  Chrijt'^s  aty,^^ 
 his  coming.     Others   indeed  fliall  at 
 the  iafl  Day  come  forth,  not  to  the 
 Refurre^lion  of  Life,    but  to  the  Re- 
 furre6lion  of  Damnation ;   or,  as  the 
 Prophet  Daniel  exprelTeth  it,  to  Shame  Dan.  12. 
 U  3  and^- 
 
Z94      -^^  E  ^  ^u  I  R  Y  into  the 
 
 and  everlafting  Contempt.    For  thp'' 
 we  doubt  not  but  the   Redemption 
 Qhr'tjl  wrought  was    univerfal,  for  he 
 1  Tim.  4' /J  the  Saviour  of  all  Men^  yet  the 
 Benefits  of  that  Redemption  are  ef- 
 fectually applied  only  to  fuch  as  by  a 
 fiiicere  Repentance  and    lively  Faith 
 embrace  him  \  for  he  is  the  Saviour, 
 v.pr^d.  fpecially  ofthe^ri  that  believe ^  and  ex- 
 Luke  'i-vcept  we  refent  we  floall  all  furely 
 ^'         ferijh.     But  in  the  next  Life  God  will 
 neither,  that  we  know  of,  enter  into 
 a  new  Covenant  with   Sinners,  nor 
 will  he  renew  the  old,   and  fo  that  is 
 no  proper  Time  at  all  for  Faith ;  and 
 though  Repentance  is  never  lb  in  this 
 Worldj  yet  it  will  then  be  too  late, 
 becaufe  there  will  be  no  Virtue  in  it. 
 The  Faith  of  damned  Men,  will,  like 
 that  of  Devils,  caufe  only  Confufioa 
 and  Trembling,  and  their  Repentance 
 wall  be  like  that  of  Efitis  for  the  lofs 
 of  his  Birthright,  which  he  could  ne- 
 |leb.  12.  ver  regain,  though  he  fought  it  care- 
 V'       fa^b  "^''^^^  Tears, 
 
 An  ]> 
 
Nature  and  Tlace  of  Hell.    295 
 
 And  if  there  is  no  Alteration  to 
 be  wrought  in  their  Sufferings  by  in- 
 ward Difpoiitions,  much  lefs  will  there 
 by^any  external  Operation  of  the  Pu- 
 nifliment  it  felf;  as  if  that  were  of  a 
 purgative  and  cleanfing  Nature,  and 
 like  the  Iliarp  and  fevere  Providences  of 
 tins  Life  emendatory  and  flmative:  For 
 tho''G<?^may  indeed  be  confidered  un- 
 der the  Notion  of  a  ^/jj/ficiaUj  yet  he 
 may  be  fuppofed  to  n"ieet  with  them 
 whofe  Cafes  are  lojlj  who  arc  corrupt, 
 putrified  and  gangreen'd  Members,  and 
 are  therefore  without  Mercy  to  be 
 cut  off,  and  like  the  unprofitable  Tree, 
 lit  for  nothing  but  to  be  hewn  dowUj  -^^^^ 
 and  thrown  into  the  Fire,  A  Phyfi- 19. 
 cian  is  not  prefently  to  be  taxed  with 
 want,  either  of  Compaffion  or  Skill, 
 for  giving  over  a  Patient  that  lieth 
 pall:  Cure  of  a  contagious  and  mortai 
 Diffemper.  Much  lets  is  it  expeded 
 from  him,  that  he  fliould  raife  the 
 Dead,  and  reftore  Life  to  that  Body 
 from  which  it  is  actually  departed. 
 ;  U  4  So, 
 
28.  5. 
 
 1^6         An  E  N  Q_u  I  R  Y  into  the 
 
 So,  who  art  thou,  O  MaUj,  that  ob- 
 je6leit  againft  God^  and  wouldefl:  have 
 him  to  want  either  Pity  or  Power, 
 becaufe  he  giveth  them  over,  who 
 have  made  themfelyes  incapable  of  his 
 Cure,  and  are  fo  far  paft  Grace,  that 
 they  are  even  dead  in  TrefpafTes  and 
 Sins.  And  if  in  this  World  he  leave 
 an  hard'ned  Tharaob  to  himfelf,  be- 
 caufe he  h.2iX.\\  for  fa  ken  him,  doubtlefs 
 -i  chron.  ^^  the  next  he  will  caji  fuch  an  one 
 off  for  ever* 
 
 I T  is  very  true,  by  cupping  and 
 the  Application  of  other  Cauflicks  it 
 fometimes  happeneth,  that  Life,  when 
 there  feemeth  to  be  no  Hope  left,  is 
 retrieved,  and  the  Patient  reftored  to 
 his  former  Health.  So  likewife  the 
 great  ^byjic'tan^  now  and  then,  work- 
 feth  wonderfully  on  the  Hearts  of  no- 
 torious and  great  Sinners ;  and  by 
 Sicknefs,  or  fome  other  {^^jt\^Q  Difpen- 
 Tation,  recovereth  them  into  a  State 
 of  Salvation ;  but  then  we  muft  re- 
 member that  thefe  Cafes  are  fo  far 
 
 from. 
 
Nature  and  Tlace  o/Hell.    197 
 
 from  being  certain  and  general,  that 
 they  are  extraordinary,  and  very  rare. 
 And,  as  there  is  no  depending  on,  fo 
 there  is  no  arguing  from  them. 
 
 If  it  be  here  urged  that  it  is  as  na- 
 tural an  Etfcd  of  Fire  to  purge  and 
 cleanfc,  as  it  is  to  enflame  and  tor- 
 ment, and  therefore,  that  the  Wicked 
 may  be  caft  into  Hellj  in  order  to  be 
 refined,  as  well  as  punifhed ;  I  anfwer, 
 that  the  Scriptures  no  where  teach  or 
 countenance  any  fuch  Do£lrine,  but, 
 on  the  contrary,  declare  that  they  are 
 condemned  to  that  Place,  there  to  un- 
 dergo QK  fitjfer  the  Vengeance  of  eter-l^^tv.j. 
 nal  Fire.  And  truly,  if  the  Damned 
 are  fuppofed  to  remain  there  till  they 
 are  purified  by  any  peculiar  or  necef- 
 fary  Operation  of  the  Flames  them- 
 felves,  they  may  as  well  be  fuppofed 
 to  continue  there  for  ever.  Since  we 
 have  none,  no  not  the  leafl:  Account 
 of  any  fuch  Virtue,  either  prefent  or 
 future,  in  them.  As  for  the  Jufi:ice 
 and  Mercy  oiGod'm  this  Punilliment 
 
 of 
 
298      ^4n  Enquiry  into  the 
 
 of  the  Damned,  thofe  fliall  be  cleared 
 and  accounted  for,  after  I  have  eftab- 
 iiflied  the  Eternity  of  it  upon  his 
 Truth  and  Word. 
 
 And  fo  much  may  fufficeto  be  par- 
 ticularly laid  down  concerning  Ori- 
 gent's  fanciful  Hypothefis,  viz.  That 
 the  T)ev'tls  and  damned  Men  jhall^ 
 after  they  have  fuffered  moft  fever e 
 and  f  oar p  Torments  for  their  SinSj  be 
 releafed  from  their  StifferingSj  and 
 finally  faved.  I  iliall  now,  briefly  as 
 may  be,  in  the 
 
 2.  Place  fliew  the  Infafficicncy  of 
 the  other  Opinion,  viz>^  That  the 
 Wicked  Jhall  be  reduced  to  their  fir  ft 
 Nothing:,  or,  That  there  jhall  be  ait 
 utter  Extin^ion  of  their  Being.  I 
 confefs  the  Scriptures  call  the  Punifli- 
 ment  of  the  Wicked  m  the  other 
 World  ^  Terijhing  and  T)eftru£fion. 
 
 *  Locus  Mat.  ic.  28.  Perditionem  tantum  Animae 
 in  Gehenna,  non  Cruciaturii  denurxiat.  Smalcius 
 contra  Meil'neruni. 
 
 And 
 
Nature  and  T^lace  of  Well,    299 
 
 X  Vnd  from  thence,  feme  infer  ^  that 
 it    is  a  pert'e^l  CeiTation  of  their  Be- 
 in  g.     But  thofe  Words  in  the  Scrip- 
 tiu  cs,    as  well  as  other  Authors,  and 
 eveil  in  common  Speech,    do  fignify 
 fomt  times,  not  an  End  of  Being,  but 
 a  Sta.^.e  ot"  Mifery  much  worfe  than 
 not   B  eing.     It  is  commonly  laid  of 
 carelefs    and  dilTolute   Perions,    that 
 they   ru.n  upon  their, own   Deftruc- 
 tion  :   No  t  that  they  dire£lly  and  pre- 
 fently  murc/tr  themfelves,  but  becaule 
 they  unadvikxlly  throw  themfelves  in- 
 to fuch  Couti'es  as  mull  needs  make 
 their  future  Condition  of  Life  very 
 unhappy.     And  Lii  Tiberius  his  Let- 
 ter to  the  Senate  of  Rome^    he  thus 
 exprelTcth  himfelf.     f     Ita   me   l^ij 
 T)eaque  omnes  pejus  per dantj    qttam 
 bodie    me   perire  fentiOj    where    he 
 ufeth  both  the  Words,    to  deftroy  and 
 
 *  Fgni  acterno  illi  quidcm  Chrifti  Hoftes,  qui  funt 
 Diabolus  &  Argcli  ejus,  cum  impiis  cruciabuntur  & 
 ifa  delebuntur,    Crellius  Com.  in  i  Cor.  i  5. 
 
 \  See  Dr.  TillotfonV  Sermsn  tifcrc  the  i^usenj  en 
 St,  Mat.  25.  46. 
 
 to 
 
300      j4n  Enquiry  into  the 
 
 to  perifljj  to  fignify  the  Torment  ht 
 then  felt  in  his  Mind.  And  certainly 
 faith  the  learned  ^  Bifliop  Tearfon., 
 We  may  as  '"juell  conclude j  that  ichen- 
 ever  any  one  faith ^  '' oKKvi^oc',  Verij_, 
 I.  Q.  I  am  dejiroyed  or  undone ,  he 
 muft  intend  thereby  that  he  a^iually  is 
 no  more  J  as  that  the  T>eftrtiBion ,  or 
 'PerifJnngj  now  fpoken  of^  nmft  de- 
 note the  perfeB  deletion  or  Annihi- 
 lation of  the  Wicked. 
 
 Nor  can  this  Inference  be  more 
 juftly  drawn  from  its  being  called 
 'Death  ;  fince  the  fame  Scriptures  that 
 give  it  this  Name,  aifare  us  alfo,  that 
 Death  doth  not  make  an  End  of  us; 
 ^^^'9-vfov  after  that  is  the  Judgment.  To 
 live  properly,  is  to  ad  with  Pleafure 
 and  Delight ;  and  to  die,  is  to  ceafe 
 fo  to  ad.  The  firft  Death  therefore, 
 the  Death  of  the  Body,  confirteth  in 
 its  Separation  from  the  Soul,  by  which 
 
 *  On  the  Creed  in  Art.  And  the  Life  everlafting. 
 
 it 
 
Nature  and  Tla  ce  of  Hell.  30 1 
 
 it  is  abfolutcly  difabled  from  all  fuch 
 Activity.  And  the  fecond  Deatli^  tlij 
 Death  of  the  Soul,  coafiileth  in  its 
 Separation  from  God^  the  Life  of  ra- 
 tional Nature.  And  therefore,  when 
 the  Wicked  are  fentenced  to  depart 
 from  God  J  and  are  banilhed  his  Pre- 
 fence,  they  are,  in  the  moll:  proper 
 Senfe  of  the  Word,  'Dead;  becauic 
 they  are  divided  from  that  Principle 
 of  Lifcj  by  which  they  can  alone  acl: 
 with  Complacency  and  Satistaclion. 
 There  are^  indeed,  fome  other  Atten- 
 dants or  Confequences  of  both  thefe 
 Deaths.  For,  in  the  Hrft,  the  Body, 
 after  its  Separation  from  the  Soul,  is 
 not  only  rendered  thereby  una8:ive  or 
 incapable  of  the  Pleafure  of  Liti-j  but 
 is  likewife  liable  to  be  preyM  upon  by 
 Worms  and  other  Animals,  and  to  un- 
 dergo  fuch  Mutations  and  Corrup- 
 tions, as  its  inglorious  Eifate  is  fub- 
 jeft  to.  So  alfo  in  the  fecond  Death, 
 the  Soul  after  its  Separation  fromG^^, 
 though  it  be  not  annihilated,  yet  is  it 
 put  into  a  State  of  Diflionour  and 
 
 Suf: 
 
301     An  Enquiry  into  the 
 
 Rev.2i. 8.  Suffering  :  And  therefore,  The  Lak^ 
 of  Fire  into  'which  the  fearfulj  and 
 unbelieving  J  and  the  abominable  _,  and 
 Murderers^  and  Whoremongers^  and 
 Idolaters^  and  Liars ^  and^  in  a  Word, 
 all  thofe  who  are  not  found  written 
 
 C.  20. 14, in  the  Book  of  Life,  are  to  be  caji^  is 
 dire£lly  called,  the  fecond  '\Death. 
 The  Expreffion  therefore  of  Death 
 doth  no  more  fignify  the  utter  Ex=- 
 tinQ:ion  of  the  Sinner,  than  the  for- 
 mer of  Defi:ru6:ion  doth,  and  both 
 of  them  imply  that  which  is  much 
 more  formidable,  viz.  his  eternal  An- 
 guifb,  and  Torment*  And  this  lead- 
 etli  me, 
 
 2*  To  the  true  Opinion,  which  I 
 fhall  now  confirm  with  clear  and  ex- 
 prefs  Teftimonies  of  Scripture  againft 
 them  both.  Now  the  Holy  Sc  riptures 
 mod  plainly  declare,  that  the  Punifh- 
 ment  both  of  fallen  Angels,  and  of 
 thofe  miferable  Men  who  .'muft  be 
 their  Aifociates  in  a  future  St  ate,  fhall 
 be  eternal.     This  is  evidentl;  y^  proved 
 
 from 
 
Nature  and  Tlace  of  Hell.  303 
 
 from  the  Sentence  whicli  our  Saviour 
 Chriji  telleth  us,    he  will  pronounce 
 againll  the    Wicked    at   the  Day  of 
 Judgment.     T)cpart  from  me  je  cur-yizx,  25. 
 fed  into  ever  la  fling  Firej  prepared  for  ^^' 
 the  'Devil  and  his  Angels,     And  that 
 their   Torments    fliall  be  of  as  long 
 Continuance  as  that  Fire  which  is  e- 
 verlafting^  St.  ^P^/z/alTureth  us:  For, 
 faith  he.  They  Jhall  be  punijhed  iz'ith  2  xhef. 
 everlafting  IJeftruflion  from  the  Tre-'^'  ^' 
 fence  of  the  Lord^  and  from  the  Glory 
 of  his  To'-jver.     I  know  it  is  objefted, 
 that  the  Word  Everlafting  or  Eter- 
 nal^ is  in  Scripture  ufed  for  Things 
 of  a  long  Continuance  indeed,   but 
 not  of  infi7iite  duration.     So   Cir- 
 cumcifion  is  called  an  everlafting  G?^'^-Gen.  i- 
 nant.     And  St.  'jnde  telleth  us,  The  ^' 
 Cities  of  Sodom  and  Gomorrah  are  fvt 
 forth  for  an  Example _,  ftiffcring  the 
 Vengeance  of  eternal  Fire.     But  we 
 fee  Circumcifion  is  by  God\  Appoint- 
 ment  aboliflied;    and    thofe   Flames 
 which  confumed   the  Cities  of  the 
 Plain  are  long  fince  extinguillied.  And 
 
 there- 
 
J04      ^^  Enquiry  into  the 
 
 therefore,  there  feemeth  to  be  no 
 NecefTity  of  underftanding  the  ever- 
 lofting  Fire  of  Hellj  and  the  eternal 
 Torments  of  the  Wicked,  m  the  fcho- 
 laftick  Senfe  of  the  Words,  to  fignify 
 thofe  which  fhall  have  no  End  i  but 
 only  fuch  as  fliall  have  a  long  Conti- 
 nuance, or  fuch  as  fhall  make  an  End 
 of  the  Sinner,  as  that  Fire  which- St. 
 Jude  calleth  everlaftingj  did  of  iS'^?- 
 dom  and  the  adjacent  Cities. 
 
 T  o  this,  I  anfwer,  that  the  Word 
 ^Aicov/©-',  interpreted  in  our  Language, 
 fometimes  everlafting^  and  fometimes 
 eternalj  'is  indeed  in  Scripture,  and 
 efpecially  in  the  Old  Teflament,  ta- 
 ken now  and  then  for  a  long,  but  not 
 an  endlefs  Duration.  But,  whenever 
 it  is  thus  to  be  underftood,  the  Scrip- 
 tures themfelves  declare  this  to  be  the 
 meaning  of  it.  And  where  there  is 
 no  fuch  Evidence  from  Scripture,  then 
 it  is  to  be  taken  in  its  proper  Signifi- 
 cation, as  itconfeffedly  is  in  fome  Pla- 
 ces.    But  there  is  no  Declaration  in 
 
 the 
 
Nature  and  Tlace  of  Hell,     ^0$ 
 
 the  whole  Bible,   that  the  miferable 
 Eftate    of   Devils  and  wicked  Men 
 lliall  have  an  End.     On  the  contrary, 
 the  Eternity  of  their  Torments  is  as 
 plainly  affirmed  as  Words  can  exprefs 
 it.     For  our  Lord,  in  the  forementi- 
 oned  Dcfcription  of  the  Day  of  Judg- 
 ment, having  told  us,  that  the  Punifli- 
 ment  of  both  fliall  be  the  fame,  doth, 
 at  the  winding  up,  or  Conclufion  of 
 the  whole,  affirm,  that  thefcj  viz.  the 
 \/ickcd,/haU  go  away  into  everlaj}'mgyia.t.7<^. 
 ^iinijhment ;   but  the  Righteous  into^^' 
 Life  eternal.     Where  the  fame  Word 
 'Ai65n(Gp  being  predicated  both  of  the 
 Puniflimentof  the  Wicked,  and  of  the 
 Life  of  the  Righteous,   we  have  as 
 much  Reafon  to  believe,  that  the  for- 
 mer fliall  be  properly  everlafting,  as 
 that  the  latter  is  properly  eternal.  For 
 thefe  two  being  dire6lly  fet  in  Oppo- 
 fition  to   each  other,  and  the  fame  E- 
 pithet  applied  to  both,  plainly  fliew 
 that  they  muft  be  of  equal  Duration. 
 And  that  the  Happinefs  of  the  Righ- 
 teous fliall  have  no  End,  St.  Taut  af- 
 X  fureth 
 
3o6     An  Enquiry  into  the 
 
 fiireth  us,  when   he   telleth  us,  that 
 
 2  Cor.  ^  our  light  Jffliftion^  which  is  but  for 
 
 *''*         a  Moment  J  worketh   for   us    a   far 
 
 more  exceeding  and  eternal  Weight  of 
 
 Glory ;   or,   as  it  is  in  the  Original, 
 
 e/»o'|H^.  "^z^-  fuch  an  Eternity  of  Glory, 
 
 oppofed  to  the  Moment  of  Affli^bion 
 
 here,  as  is  not  to  be  exprefsM  but  by 
 
 Hyperbole  upon  Hyperbole _,  an  Hy^er- 
 
 hyperbolical  Eternity  of  folid  and  fub- 
 
 ftantial  Glory.    Now  the   Happinefs 
 
 of  Heaven  itfelf  would  not  be  fuch, 
 
 if  it  were  not  properly  eternal.    If 
 
 the  PolTefTion  of  it  were  not  certain 
 
 and    unalterable,    it    would  be   lame 
 
 and  imperfed,  for  amidft  all  its  Joys, 
 
 it  would  damp  the  Spirit  to  think  that 
 
 they  were  finite ;  that  the  Time  would 
 
 come,  when  its  Felicities  fhould  have 
 
 an  End,   or  its  Enjoyment  of  them 
 
 muft  ceafe.     This  would  bring  fuch 
 
 a  Concern  upon  the  Mind,  fuch  an 
 
 Heavinefs  upon  the  Spirit,    that  it 
 
 would  rob  the  Soul  of  that  entire  and 
 
 plenary  Satisfaction  it  muft  otherwife 
 
 take 
 
Nature  and  Tlace  of  Hell.   307 
 
 take  in  thole  pure  and  pleafant  Regi- 
 ons. But  Goiij  to  fecure  us  againfl: 
 thofe  difmaying  Fears,  hath  promifed 
 us  a  FeUcity  adequate  to  our  very  Be- 
 ings, nay,  as  immortal  as  himfelf. 
 For  lb  St.  'Paul J  £)  aVci)  7rav7oTt  cvv  Kv^lca  i  Thef.4. 
 ko/^tGa,  we  jhalL  ever  be  with  the  Lord'  '^' 
 Where  Godj  by  his  Apoftle,  hath  added 
 this  Heaven  to  Heaven j  tliat  it  fliall 
 be  fuch  to  us,  whiUl  he  is  the  Lord. 
 And  that  furely  will  be,  not  only  e)$ 
 nr  ai.cdvx  for  an  Age,  or  fome  great  Pe- 
 riod and  Revolution  of  Time,  or  e^ 
 tS^  AiojvoLg  t5v  AiOiVQv^  to  Ages  of  Ages, 
 as  the  ObjeQ:ers  do  interpret  the 
 Phrafe ;  but  itdxloj^  always ^  which  ad- 
 mitteth  of  no  Rcftriftion,  but  plain- 
 ly importcth,  in  the  fcholailick  Senie 
 of  the  \^o[\],for  ever  and  ever.  Now 
 fuch  being  the  Eternity  of  Life,  into 
 which  the  Righteous  fliall  go,  the 
 Eternity  of  Punifliment,  into  which 
 the  Wicked  fliall  be  fentcnced  to  depart, 
 muft  be  the  fime.  And  that  it  is  fo, 
 we  may  gather  farther,  from  that 
 plain  Account  which  our  blejfedSavi- 
 X  2  our 
 
3o8     An  Enquiry  mto  the 
 
 our  giveth  of  it,  in  the  ninth  Chapter 
 of  St.  Mark*s  Gofpel;  where  he  hath 
 told  us,  more  than  once  or  twice,  that 
 in  Hell  the  Worm  d'teth  not.,  and  the 
 Fire  is  not  quenched.  The  JVorm.,  as 
 was  obferved  before,  from  feveral  of 
 St.  Aug.  the  Fathers,  is,  as  St.  Auftin  exprefs- 
 DcPiii)  ^y  faith,  figuratively  referr'd  to  the 
 20.'  Soul,  and  the  Fire  is  properly  fpoken 
 of  the  Body ;  and  furely  both  Body 
 and  Soul  muft  needs  be  eternally  mife- 
 rable,  fmce  the  Worm  of  the  one  dieth 
 not  J  and  the  Fire  of  the  other  is  not 
 quenched.  Where  the  prefent  Tenfe 
 is  not  quenched,  doth  ftrongly  and 
 emphatically  denote  the  future ;  as  is 
 evident,  not  only  from  the  Place  from 
 whence  it  is  quoted,  but  from  this, 
 that  it  is  juft  before  called  the  to  ttu^ 
 T^ac/be^ov,  the  Fire  unquenchable ^  or 
 as  our  Tranflation  defervedly  readeth 
 it,  the  Fire  that  never  Jhall  be  quench- 
 ed. Now,  if  the  Fire  of  Hell  fhall 
 never  be  exringuilhed,  it  muft  re- 
 main, as  it  is  at  prefent,  a  Torment 
 
 to 
 
Nature  and  Tlace o/Hell.    3C9 
 
 to  all  thofe  that  are  and  fliall  be  caft 
 into  it  for  ever  and  ever. 
 
 As   for   the  nup didviov^    or  eternal 
 Fire  J  mentioned  by  St.  Jttde^   who-^-?. 
 foever  readeth  Dr.  Hammond's  Note 
 upon  tliat  Text,  will  be  fatislied  that 
 there  is  no  NccefRty  at  all  of  under- 
 ftanding  it  of  the  Fire  which  confum- 
 ed  thofe  Cities  ;  but  rather  that  there 
 is  a  Conjunction  of  all  Circumftances 
 in  the  Context  to  perfuadc  the  Un- 
 derftanding  it    of    the  eternal  Hell. 
 For  the   Inhabitants  of  thofe  Cities 
 being  undoubtedly   fignified   by   the 
 Names  of  them,  (For  thefe  were  they 
 that  giving  themfelves  over  to  For- 
 nication, and  going,   or  having  gone^ 
 after  ftrange  Flefli)  the  Apoftle  aiiirm- 
 eth,  that  they  are  fet  forth  for  an  Ex- 
 ample, u-sr£;^xfl-a/,    undergoing^    or  fuf- 
 fering  \\xi  the  prefent  Tenfe],  viz,  at 
 that  time  when  St.  'Jude  wrote  this, 
 the  Vengeance  of  eternal  Fire. 
 
 X  3  Such 
 
310      \An  ENQ.UIRY  into  the 
 
 Such  and  the  like  are  the  Decla- 
 rations of  the  Holy  Scriptures  con- 
 cerning the  Eternity  ol  HeH\  Tor- 
 ment, which  have  been  interpreted  in 
 the  proper  Senfe  of  the  Words,  not  on- 
 ly by  modern  Theology,  as  is  infinuated 
 ztiur  of  by  the  Author  of  the  Letter  ofRefo" 
 (mce"niZ  ^^t^ou  conceming  Origen  and  his  ch'tef- 
 Origen,  eft  Opinions  j  but  by  the  unanimous 
 and  concurrent  Agreement  of  all  An- 
 tiquity, Origen  only  excepted  ;  as  is 
 confelTed  even  by  that  Author  him- 
 lPo7,  felf  towards  the  beginning  of  his 
 Book,  however  he  feemed  to  have 
 forgotten  it  near  the  Clofe.  For  he 
 telleth  us,  that  his  Opinion,  concern- 
 ing  the  Liberation  of  the  punilhed, 
 whether  Men  or  Demons,  is  fuch, 
 that  they,  viz,  the  Antients  could 
 not  tell  whether  they  fhould  be  grie- 
 ved or  laugh  at  it.  And  he  ingeniouf^ 
 ly  acknowledged,  that  he  could  not 
 oppofe  to  this  feverer  Cenfure  fo 
 much  as  one  more  favourable  in  his 
 Behalf,  becaufe  the  more  antient  Au- 
 
 thorsj 
 ( 
 
Nature  and  Tlace  of  W^lll,    3  i  r 
 
 thors,  however  they  favoured  and 
 admired  his  Pcrfon,  (as  he  had  fliewa 
 before  under  the  former  ^lare)  were 
 yet  all  profelTed  Enemies  to  that  his 
 'Dogma. 
 
 It  will,  therefore,  I  hope,  be  fuf- 
 ficient  to  fet  down,  out  of  the  infi- 
 nite Authorities  that  might  here  be 
 produced,  a  Specimen  or  two  of  what 
 tiie  Ancient  Fathers  taught  concern- 
 ing the  Point  in  Difpute.     And 
 
 TertulliaUj  in  his  Apologetick,  and 
 other  Pieces,  very  often  declareth  both 
 his   own,    and  the  Opinion   of  the 
 Chriftians  in  his  Time  about  it.     ^-Term]. 
 iirmamus  te.    An'ima,    manere    pofi^^  J^^^' 
 
 rr-  ir-  r-i-  c-»  monio 
 
 Vtt£  dijptmatojiem  J  <^  ex^e^farc  Xramx. 
 *\Diem  Jud'tc'tj ^  proque  Meritts^  ant 
 Cruciatibus  dejlmarij  ant  Refr'tgerio^ 
 2itroqiLe  fempternOj  i.  e.  JVc  (Jbri/^ 
 tians  affirm  that  the  Soul  rcmaineth 
 after  this  Life.,  and  that  it  ex^e^i- 
 eth  the  T)ay  of  Judgment  y  and  that_, 
 according  to  its  T)eJertSj  it  is  defiin- 
 X  ^  ed 
 
311         An  E  N  Q^u  I R  Y  into  the 
 
 ed  either  to  Torments,  or  to  BliCs, 
 and  both  of  them  Everlaftmg.  A- 
 gain,  ^djudtcaturus  Jit  Cultores  fu- 
 OS  in  Vita  aterna  Retr'ibnttonemj 
 ^rofanos  In  Ignem  aque  ^erpetem  ac 
 jiigcm,  i.  e.  Who  will  adjudge  his 
 lVorfi)ippers  to  the  Reward  of  eter- 
 7tal  Life  J  but  the  Trofane  unto  Fire^ 
 and  that  equally  ^erfetual  and  ever- 
 lajiing. 
 
 Cyprian.      ^-^ ,  Cyj^rian  faith,  Cremabit  addic- 
 Demetri-  tos  ardeus  femfer  Gehenna ^    ^  viva- 
 anum.     ^j^^^s  Flammis  verax  ^cena :    Nee  e- 
 rit  unde  habere  Torment  a  vel  Requi- 
 em pojfmt  aliquandOj  vel  Finem,   Ser- 
 vabuntur  cum  Corporibiis  fuis  Anima 
 infinitis  Cruciatibus  ad  T>oloremj  i.  e. 
 The  true  ^unijhment    of  a  burning 
 Hell  fo all  always  torture  the  damn- 
 ed j  with  living  Flames  :    Nor  flmll 
 their  Torments  have^    at  any  Time., 
 either  Intermijfion  or  End :  For  both 
 their  Souls  and  Bodies  fhall  be  fre- 
 ferved   and   kept    to  fiiffer  eternal 
 ^p.prx-  cp^^j^j^      Again,    Manet  foftmodiim 
 
 Career 
 
Nature  and  Ti^cc  of  U ell.  315 
 
 Career  atertinSj  ^  j^^gis  Flamma,  ^ 
 ^ccua  -p  erf  etna.     There  rema'ineth  to 
 them  aftevjuardsj  the  eternal  Frifotty 
 the  everlafting  Fire^    the  perfetnal 
 ^U7iijhment.  And  elfe where  he  faith, 
 Eruntque  hi  Tenebris  ^  Gehejinali- 
 bus    Flammisj     Toena    irremedialeSj 
 mcoftfumptib'iles  Ignes^    T)olores  per- 
 fetiiij  Tormenta  aterna^    i.  c.  There 
 jhall  be  m  the  outer   T)arknefs  a7id 
 Flames  of    Hell  irremediable    Tu- 
 fiiJhmentSj    unquenchable  Fires ^  per- 
 petnal  'Tains ^  and  everlafting  Burn- 
 ings. 
 
 The  Bifl?op  and  Clergy  of  Romej, 
 m  an  Epiftle  to  St.  Cyprian^  write 
 thus,  ^aravit  T>eus  Cwlum^  fed  pa- 
 ravit  ^  Tartarum  ;  paravit  Refrige- 
 riaj  fed paravit  etiam  aterna  fuppli- 
 ciaj  i.  e.  God  hath  prepared  an  Hea- 
 ven j,  but  he  hath  prepared  an  Hell 
 too  3  he  hath  prepared  RefrefhmentSj 
 but  he  hath  alfo  prepared  everlafting 
 Tumjhments,     And, 
 
 St. 
 
314      -f^''^  Enquiry  into  the 
 
 Aug-  ^e  St.  Auftifi:,  to  name  no  more 
 I.  2*1.  'Iiath  beftowed  a  whole  Book  upon 
 the  Eternity  of  HelPs  Torments,  a- 
 gainft  the  various  Opinions  of  the 
 Epicureans  J  Teripateticks^  Vlato- 
 nifisj,  Ortgentjlsj  and  fuch  lewd  and 
 carnal  Chriffltans.,  as  depended  upon 
 either  Interceflions  of  Saints,  or  the 
 external  Participation  of  the  Holy 
 Sacraments,  or  the  Opts  operatum  of 
 Prayers,  Alms-deeds,  and  the  like  ; 
 in  Oppofition  to  all  whom  he  hath 
 proved  at  large,  That  the  Bodies  of 
 Men  jhall  not  be  annihilated  by 
 "■Death  ;  but  that  thofe  of  the  Wicked^ 
 Jhallj  after  the  Refurre6lionj,  re- 
 main in  the  Torments  of  Eternal 
 Fire^  that  it  is  not  neceffary^  that  the 
 perijhing  T^ijfolution .,  or  utter  Ex- 
 tinBion  of  the  Flefij  fhould  fol-- 
 low  from  extreme  Vain  and  An^ 
 guijh.  That  living  Bodies  may  fubfifl 
 in  real  Fire,  That  the  Fire  of  Hell^ 
 although  it  be  materials,  may  by  its 
 Adhefion    torment    even   incorporeal 
 
 Spirits^ 
 
Nature  and  Tlace  0/  H  E  l  l.    315 
 
 Spirits,  That  Jnft'tce  doth  not  re- 
 quire that  the  Time  of  Sufferings 
 jhould  be  no  longer  than  the  Time 
 isoherein  the  Offences  were  committed- 
 That  the  Vunij})ments  after  "Death 
 are  not  infixed  for  the  Sake  of  purg- 
 ing and  cleanfing  the  Criminals. 
 And,  in  a  Word,  That  their  Opinion 
 is  moji  falfcj  who  fay  that  the  Vu- 
 nifhment  of  Devils  and  damned  Men 
 flmll  not  be  perpetual  and  without 
 End. 
 
 And  thus  having  from  the  Scrip- 
 tures, and  Writings  of  fome  of  the 
 Fathers  of  the  Church,  eftabliflied 
 the  Truth  of  the  Point  under  debate; 
 I  fliall  now  make  fome  Return  to 
 what  is  objected  againft  it,  from  the 
 Jufiice  and  Mercy  of  Godj  and  fo 
 pafs  on  to  the  Conclufion  of  the 
 Whole. 
 
 It  is  objeiEted  to  the  Truth  now 
 laid  down,  that  it  cannot  be  confift- 
 ent  with  the  Qoodnefs  and  Jufiice  of 
 
 God, 
 
^i6      ^;2  Enquiry  into  the 
 
 Godj  to  inflia  eternal  Punifhments 
 for  temporal  Offences ^y  there  being  no 
 manner  of  Proportion  betwixt  thele 
 two.  And  to  make  way  for  this  Ob- 
 je£lion  to  enter,  that  it  may  have  the 
 freer  Paffage  and  greater  Force  with 
 it,  the  Nature  of  SiUj  the  Nature  of 
 Tumjhment^  and  the  Nature  of  diftri- 
 butive  Jiiftke  are  all  mifreprefented 
 to  us.    As  to  the 
 
 Accmit        Firfij,  The  Nature  of  Siftj  we  are 
 
 of  Ongen,      ,  ,     ;L.  .       ^  ,  , 
 
 ^c.  p.  72.  told.  That  It  Jeemeth  trucj  and  not 
 dijhonottrable  to  Godj  that  Sin  it  felf 
 ^roceedeth  from  no  T^ower  of  the  Sijt- 
 ner'^s  own  makings  neither  is  the  Tlea- 
 fure  of  it  from  any  Suitablenefs  or 
 Congrmty  which  he  devifedj  for  he 
 findeth  them  both  made  ready  to  his 
 Hand:,  only  he  was  fo  carelefs  and  un~ 
 happy  as  to  tr an fpofeThings  from  their 
 due  T  laces  J  and  make  fiich  Combinn^ 
 tions  of  them  a^  were  to  his  own  da- 
 mage in  the  Events  and  fitch  as  were 
 7iot  primarily  intended  by  that  mojl 
 wife  and  benevolent  Mindj,    which 
 
 made 
 
Nature  and  Tlace  of  Hell.    5  i y 
 
 made  and  ordered  all  things  to  the  befl 
 they  were  capable  of.    Concerning  the 
 
 Second  J  It  is  afBimed  by  tlic  fame 
 Autlior,  That  the  Reafon  of  all  Tu- 
 nijhments  infli^led  by  God  or  Man., 
 is  the  Vrofit  of  the  pinijhed^  the  E- 
 mendation  of  the  farty  fufferhtg. 
 And  as  to  the 
 
 Third  J  It  is  faid,  That  dijlribiitive 
 Juftice  confifleth  in  proportioning  the 
 Fain  and  Smart  of  the  Ftmijhment 
 to  the  Fleafnre  reaped  by  the  Tranf- 
 grejjlon. 
 
 But  thefe  Objedions,  if  they  are 
 looked  into,  will  appear  frivolous,  and 
 to  have  little  Weight  with  them. 
 
 I.  The  Art  and  Slight  of  the  firil; 
 lieth  chiefly  in  extenuating  the  hei- 
 nous Nature  of  Sin,  by  alcribing  it 
 partly  to  Godj  and  partly  to  the  Sin- 
 ner, as  if  God  had  ordained  both  the 
 Power  and  the  Pleafure  of  it  -,  and  as 
 
 if 
 
3i8     ^^  Enquiry  into  the 
 
 if  it  were  only  an  Infelicity,    or  at 
 moft,  a  Carelefnefs  in  the  Sinner. 
 
 B  u  T  to  this  I  anfwer ;  If  by  Tow- 
 er  is  meant  Authority  or  Licence  to 
 Sin,  then  it  is  certainly  falfe,  and  mod 
 difhonourable  to  God^  to  fay,  that 
 the  Sin  it  felf  proceedeth  from  a  Pow- 
 er of  his,  and  not  of  the  Sinner's  own 
 making :  For  this  direQly  taketh  the 
 Odium  from  off  the  Sinner,  and 
 throweth  it  upon  God,  This  maketh 
 God  J  and  not  the  Sinner,  the  Author 
 Eccius.    Qf  3j^  .  i^m-  faith  the  Son  of  S'trach. 
 
 I<;.III2» 
 
 Say  not  thottj  it  is  through  the  Lord 
 that  I  fell  away  J  for  thou  oughteft 
 not  to  do  the  Things  that  he  hateth. 
 Say  not  thou  he  hath  cattfed  me  to  err 
 for  he  hath  no  needofthefinfulMan. 
 \\  20.  The  Lord  hath  commanded  no  Man  to 
 do  wickedly  J,  neither  hath  he  given  a- 
 ny  Man  Licence  to  Jin, 
 
 /• 
 
 Or,  if  by  Vowerh  meant  Inclina- 
 
 '    tion  or  Appetite  to  Sin^  which  both 
 advifeth  the  Fact,  and  enforceth  the 
 
 Com- 
 
JSfature  and  Tlace  of  Hell,  319 
 
 Commiflion  of  it,  neither  is  that  from 
 Godj  but  from  the  Sinner's  felf;  for 
 fo  St.  James  tx\ivds\y ,  Let  no  il/^z/J^'^"  ^• 
 fay^  when  he  is  tempted^  I  am  tempt- 
 ed of  God,  for  God  cannot  be  tempted 
 with  Evil  J  neither  tempt  eth  he  any 
 Man  ;  but  every  Man  is  tempted  when 
 he  is  drawn  away  of  his  own  Lnfl 
 and  enticed, 
 
 B  u  T  if  by  Tower  is  meant  only  a 
 Faculty  or  Ability  in  general  of  a6ling 
 or  not  a£ling,  then  it  is  true  what  the 
 Son  of  Sirach,  in  the  Chapter  before 
 cited,  affirmeth,  that  God  made  Man  Ecdus. 
 from  the  Beginning,  and  left  him  in  the  ^^* 
 Hand  of  his  own  Counfelj  i.  e.   God 
 endued  Man  with  a  Liberty  of  Will, 
 and  made  him  a  free  Agent,  and  fo 
 gave  him  a  Power  of  finning  or  not 
 finning  ;    but  then  the  Sin  doth  not 
 proceed  from  this  Power  as  the  necef- 
 iary  Caufe  of  it  i  for  that  is  contrary 
 to  the  very  Suppofition.     And  the 
 Power  it  felf  is  fo  far  from  extenua- 
 ting, that  it  doth  indeed  inhaunce  and 
 
3^0      An  Enquiry  into  the 
 
 aggravate  the  Sin,  becaufe  it  is  a  ma- 
 nifeft  Abufe  of  a  great  and  moft  ex- 
 cellent Gift  of  God-  To  explain  this 
 m  a  familiar  Inftance.  Suppofe  a 
 Prince  fliould  raife  a  Man  of  a  low  and 
 mean  Degree  to  an  high  and  honour- 
 •  able  Station,  and  put  him  into  fuch  a 
 Poll:  as  is  not  only  very  profitable  to 
 himfelf,  but  attended  with  great  Pow- 
 er over  others,  whereby  he  is  enabled 
 to  do  many  Things,  both  good  and 
 bad,  which  in  his  humble  and  abje6b 
 Eftate  he  could  not  poflibly  be  fuppo- 
 fed  to  attempt :  Now  if  the  Perfon 
 thus  advanced,  far  beyond  his  Defert^ 
 and  by  the  fole  Favour  and  Kindnefs 
 of  his  Princ€,  fo  that  he  is  to  be  ef- 
 teemed  merely  his  Creature,  ufeth 
 this  Power  not  to  fupport  and  defend, 
 but  to  injure  and  affront  his  Sovereign  - 
 pray  tell  me  whether  this  Voisjer^  fo 
 abufed  by  him,  can  be  judged  any  Ex- 
 cufe  for  his  Villany  ?  I  am  fure  the 
 good  Patriarch  Jofeph  thought  other- 
 wife,  when  the  Advancement  he  met 
 with  in  his  Maftej-'s  Houfe,  and  the 
 
Nature  and  Tlace  f?/ He l l.     311 
 
 Authority  he  was  invefted  with,  gave 
 him  an  Opportunity  or  Tower  of  com- 
 mitting a  very  foul  Crime  againft  him. 
 But  Z'^  refufedj  and  fa'id  to  his  Maf-Gtn.  39. 
 ter^slV'tfej  Behold  rny  Mafter  wotteth  '  ^' 
 not  what  is  with  me  in  the  Houfe^  and 
 he  hath  co?nmittedall  that  he  hath  to  my 
 Hand )  there  is  none  greater  in  this 
 Houfe  than  I^  neither  hath  he  kept 
 back  any  thing  from  me  but  thee^  be^ 
 caufc  thou  art  his  JVife ;  how  then 
 can  I  do  this  great  Wickednefs^  and 
 Sin  againft  God? 
 
 This  for  the  Tower  of  Sinning ; 
 and  as  to  the  Tleafure  of  it,  there  is 
 none  that  I  know  of  in  it,  or  if  there 
 be,  that  little  there  is,  is  certainly  of 
 the  Sinner's  own  devifing,  and  is  fui- 
 table  and  congruous  to  none  but  him- 
 felf ;  for  it  confiifeth  purely  in  his  de- 
 bauched Fancy,  and  falfe  Opinion  of 
 Things.  For  Godj  as  is  confelTcd  m 
 the  ObjeOiion,  intended  and  ordered 
 all  Things  for  the  beft  they  are  capa- 
 ble of  i  but  the  Sinner  by  trajiipofing 
 Y  them 
 
311    jin  E 15  au  I K  t  into  the 
 
 them  from  their  due  Places,  difturbeth 
 the  Harmony  of  Things,  from  whence 
 alone  arifeth  all  true  Pleafure.  And 
 this  tranfpofing  of  Things  from  their 
 due  Places,  and  putting  them  out  of 
 the  Courfe  which  God  allotted  to 
 them,  contra£letha  greater  Guilt  than 
 the  Epithets  of  unhaffy  or  carelefi 
 would  be  thought  to  betoken ;  for  it 
 is  indeed  a  direct  Oppofition  of  the 
 Sinner's  Will  againft  God's :  God  will 
 have  Things  go  one  way,  but  the 
 Sinner  will  have  them  go  another. 
 And  therefore  though  God  doth  not, 
 cannot  fuffer  any  real  Injury,  or  De- 
 triment from  the  Tranfgrellions  of  a 
 Sinner,  yet  fmce  there  is  fuch  an  infi- 
 nite Diflance  between  an  Almighty 
 Being  encircled  with  Glory  and  Pow- 
 er, and  a  mere  lump  of  Clay,  or  heap 
 of  Duft  and  Afhes,  informed  and  in-' 
 fpirited  purely  by  his  Goodnefs  and 
 Power,  and  which  by  Confequence  is 
 altogether  his  Creature,  and  the  Work- 
 manfhip  of  his  Hands  ;  for  this  poor 
 and  defpicable  Creature,    I  fay,  that 
 
 livetb 
 
Nature  and  Tlace  0/  H  E  l  l  .    5  2.  J 
 
 iivetb  and  moveth  only  in  hlm^  to  ex- 
 alt himlelf  above  his  Maker;  for  a 
 Worm  to  attempt  to  controul  the  So- 
 vereign Lord  of  all  Tilings;  for  a 
 Man  to  refift  Godj,  and  to  fpurn  at  his 
 mighty  and  only  Benefactor,  is  a  Crime 
 of  that  complicated  Guilt,  that  the 
 Odioufnefs  of  it  cannot  now  be  fully 
 conceived,  much  lefs  exprelTed  by  us ; 
 and  therefore,  if  perfilled  in,  may 
 well  be  thought  to  deferve  a  Punifli- 
 ment  infinite  m  Duration,  as  the  Ma- 
 jefty  againfl:  which  it  is  committed,  is 
 fuch  in  all  Refpe6ls  whatfoever. 
 
 % 
 
 I  lam  a  little  cautious  here  how  I 
 exprefs  my  felf  as  to  the  Infinity  of 
 the  Punifhment,  becaufe  it  is  urged, 
 that  the  making  the  Vtmijhment  iiiji.  Account 
 nite  in  all  RefpeEls^  becaufe  God  />^/"Ongen, 
 foj  fets  fuch  a  Rule  for  the  meafuring     '^' 
 a  Fault  by  as  will  make  all  Sins  e- 
 qnal.     But  I  do  not  affirm,  that  the 
 Punifliment  of  all  the  Damned  is  in- 
 finite in  all  Refpecls ;  nor  do  I  make 
 the  Infinity  of  God  the  only  Reafon 
 Y  a  even 
 
3x4     ^^  Enquiry  into  the 
 
 even  of  its  Infinity  of  duration.  For 
 the  Wilfulnefs  and  Impenitency  of  the 
 Sinner  cometh  into  the  Account  as 
 well  as  the  infinite  Majefty  and  Good- 
 nefs  of  the  Perfon  againft  whom  the 
 Sin  is  committed ;  fo  that  I  do  not 
 make  all  Sins  equal  either  for  Guilt 
 here,  or  for   Punifhment  hereafter. 
 
 t.  Not  for  Guilt  here  ;  for  though 
 the  Nature  of  Sin  in.  general  be   of 
 that  horrid  Quality  I  have  now  de-  | 
 fcribed,  and  muft,  in  it  felf  confider- 
 Norris^/'^ed,  be  (as  the  ingenious  Mr.  Norris 
 p.  385!"' hath  demonftrated)  the  very  greatefl: 
 of  all  poflible  Evils,   and  confequent- 
 ly  (as  he  argueth)  deferve  even  an  E- 
 ternity  of  Punilhment ;  yet  there  may 
 be,    as  was  hinted,    greater  or  lefler 
 Degrees  of  Wilfulnels  and  Impeni- 
 tency in    particular  Inftances   of  it, 
 which  may  aggravate   or   leiTen  the 
 Guilt  of  them.     And    Godj,    againft 
 whofe  infinite  Majefty  they  are  com- 
 mitted, hath  a  Right  to  pafs  by  and 
 pardon  what  and  how   he  pleafeth. 
 
 And 
 
Nature  and  Tlace of  Hell.    315 
 
 And    lie  hath    declared,  that  be  re-l?f.ioi.H> 
 membreth  i:jhercof  'we  are  madcj  be 
 coujidcreth  we  are  but  frail  Tiiift  ;  and 
 that  in  the  final  Sentence  of  Condem- 
 nation,  he  will  involve,    not  all  Sin- 
 ners, (for  who   then  could  Hand   be- 
 fore him  ?  )  but   thofc  only  who  are 
 obllinately    and    impenitently   fuch ; 
 thofe  who  have  adhered  to  the  Part, 
 and  maintained  the  Faction  of  Satau^ 
 againfl:  himfelf,  and  againif  his  Chr'tjij 
 and   that   alfo,    to  their  Lives   end. 
 Now  all  fuch,  becaufc  they  are  guilty, 
 not  of  a  temporal,  but  an  eternal  Of- 
 fence,  are  worthily  puniHied  with  an 
 eternal  Punifliment,;  for  that  Sin  is  an 
 eternal  Offence  (a  farte  poft)  againft 
 the  Majefly  of  God  is  plain  from  hence, 
 that  an  eternal  Satistaftion  is  due  to 
 him  for  it.     Otherwife  what  Neceffity 
 would  there  have  been  for  the  etcrtial 
 Son  oiGodio  have  come  into  the  World 
 and  to  have  died  for  it  ?  Which  Death 
 of  his  was  therefore  a  fufficient  Satis- 
 faction for  Sin,  becaufe  the  Dignity  of 
 hisPerfon,  being  infinite,   gave  fuch  a 
 Y  3  value 
 
yenms  e- 
 
 ^l6      An  E  N  Q^u  I  R  Y  mo  the 
 
 value  to  it,  that  what  he  fuffered, 
 though  but  for  a  iliort  Time,  was  e- 
 quivalent  to  what  we  fhould  have  en- 
 dured unto  all  Eternity.  In  fhort  tho* 
 Ovia.  the  Ad  of  Sin  be  tranfient,  yet  the 
 feft'demi^OiTence  or  Guilt  is  permanent,  and 
 culpa  pe-^vill  endure  for  ever,  unlefs  expiated 
 by  the  Death  of  Chriftj  which  there- 
 fore, that  it  may  expiate  the  Offence, 
 is  eternal.  And  therefore  the  Man 
 who,  at  the  Bar  of  God\  Juflice,  can- 
 not plead  that  Satisfadion,  or  Chrift's 
 Payment  of  the  Debt  in  his  own  Right, 
 fliall  at  the  laftDay,  by  the  juft  Judge, 
 or  great  K'mgj  be  delivered  over  to 
 the  Tormentors  J  till  he  him/elf  pay 
 (which  alasl  he  can  never  do)  all  that 
 is  due  unto  hm.  Nor  doth  it  from 
 hence  in  the 
 
 '  2  Place  follow,  viz,  becaufe  all 
 wicked  Mens  Punifliments  in  the  other 
 World  are  eternal,  that  therefore  they 
 are  equal.  For  thofe  that  are  the 
 fame  in  Duration  may  be  vaftly  diffe- 
 rent as  to  their  Degree,    And  as  07ie 
 
Nature  and  Tlace  of  Hell.    317 
 
 Star  differ eth  from  another  Star  ///^Cor.  15* 
 Glory  J  and  one  faithful  Servant   is 
 made  Ruler  over  five  Cities  ^  and  ano-^^^^  >9. 
 ther  oven  ten^  whicli  rcprefenteth  a    *  ^  * 
 diflferent  degree  of  Blifs,  or  at  lead:  of 
 Glory  in  the  eternal  Reward  of  good 
 Men  ;  fo  one  Servant  Jhall  be  beaten^-  ^2-  47, 
 *i;vith  many  J  and  another  with  fewer 
 Stripes,     And  it  jhall  be  7nore  toler a- Mit.\i. 
 ble  for  Tyre  and  Sidon^  and  even  for  ^^  • 
 the   Land  of  Sodom  in  the  T)ay  of 
 Judgment  J  than  for  thofe  Cities  and 
 Places  wherein  the  mighty  Works  of 
 Chrifi  were  done,  and  they  repented 
 not  ;  which  evidenceth  that  there  are 
 degrees   of  Punifliment  even  in  that 
 eternal  Hell  which  God  hath  prepar- 
 ed for  the  Wicked,  according  to  that 
 of  St.  AuftiUy  Nequaquam  negandum  Aug.  dc 
 eji  etiam  ipfum  aterum  Ignemj  pro  di-  ^21^.16. 
 verfitate   Meritorum^  quamvis  malo- 
 rum^  aliis    levioremj   aliis  futuru?n 
 ejfe  graviorem  y  five  ipfius  vis  at  que 
 Ardor  pro  'Poena  dignd  cujufque  va- 
 rietur ;  five  ipfe  aqualiter  ardeatj 
 fednon  aquali  Mo  left  id  fentiatur^  i.  e. 
 Y4  It 
 
3i8         ^/^  E  N  Qjj  I R  X  into  the 
 
 It  is  by  no  me^ns  to  be  denied j  but 
 that  even  the  eternal  Fire  willj  ac- 
 cording to  Mens  ^eferts^  though  evilj 
 be  to  fo7ne  light er^  and  to  fome  more 
 grievous  y  whether  its  force  and  heat 
 Jball  vary  according  to  the  condign 
 Vunijhrnent  of  each  Sinner j  or  that 
 equally  burn  J  but  yet  be  not  to  be  felt 
 with  equal  ^ain  and  Trouble,  As 
 for  the 
 
 2.  Objection,  viz.  That  the 
 Reafon  of  all  T^unijhments  infiicied  by 
 God  or  Man  J  is  the  Trofit  of  the  pi- 
 nijhedj  or  EmendatiofP-trf  4 he  7 arty 
 fujferingy    a  little  will  fuffice  to  be 
 faid  to  that,  becaufe  it  is  direftly  and 
 manifeftly  falfe ;    for  the  formal  Rea- 
 fon of  all  Punifliment  is  the  Preven- 
 tion of  Sin,   or  fecuring  the  Law  a- 
 gainft  Tranfgrelfors  and  Violators  of 
 it.     Indeed  Emendation  of  the  Party 
 fuffering  is  fo  far  the  Reafon  of  Punifli- 
 ment,  as  it  falleth  in  with,  and  fup- 
 porteth  that  great  End;  but  where 
 there  is  no  Likelihood  or  Hopes  of 
 
 that 
 
Nature  and  Tlace  o/Hell.  519 
 
 thatj  Punifliinent  hath  none,  no  not 
 the  leaft  Regard  to  it.  This  is  evi- 
 dent in  all  capital  Punifliments  what- 
 foever.  As  likewife  in  perpetual  Ex- 
 iles, Slavery,  and  the  like,  of  which 
 how  the  End  or  Rcafon  can  be  the 
 Good,  the  Political  Good  it  mud:  be 
 in  thofc  Instances,  of  the  Party  fuf- 
 fering,  is  inconceivable.  Lefs  yet  will 
 ferve  in  Anfwer  to  the 
 
 5.  J^jz.  That  diftrihitive  Juftice 
 confijlcth  in  proportioning  the  ^aiu 
 and  Smart  of  the  'Pttnijhmentj  to  the 
 ^leafiire  reaped  by  the  TranfgreJJlon. 
 For  though  Juftice  may  be  concerned 
 to  proportion  the  Punifliment  to  the 
 greater  or  lefler  Degree  of  Malignity 
 in  the  Crime ;  yet  how  it  is  concern- 
 ed in  the  Pleafure  of  that  which  hath, 
 or  at  leaft  is  fuppofed  by  Juftice  to 
 have,  none  in  it,  muft  be  hard  to  i- 
 magine.  I  doubt  not  but  there  is  as 
 much  pretended  Pleafure  in  over-reach- 
 ing a  Man  in  a  Bargain,  as  there  is 
 in  breajiing  open  an  Houfe ;    but  that 
 
 the 
 
330      ^"in  Enquiry  into  the 
 
 the  diftribiitive  Juftice  of  a  Nation 
 is  obliged  to  treat  thofe  two  Faults 
 with  an  equal  Punifliment,  I  fuppofe, 
 will  not  be  affirmed.  Indeed  as  Jttf- 
 tice  hath  none,  no  not  the  leaft  Re* 
 gard  to  the  Pleafure  that  is  fanfied  to 
 be  in  a  Crime,  fo  I  doubt  not  but  that 
 Sinners,  generally  fpeaking,  take  more 
 Pains,  and  create  more  Vexation  and 
 Trouble  to  themfelves,  to  purchafe 
 Damnation,  than  good  Men  do  to  ar- 
 rive at  the  glorious  Manfions  of  eter- 
 nal Blifs. 
 
 Besides  what  hath  been  already 
 faid  towards  the  clearing  and  vindica- 
 ting the  divine  Jujike  and  Mercy  in 
 the  eternal  Punifhments  of  the  Dam- 
 ned ;  it  may  be  farther  confidered,  that 
 the  Rewards,  which  Godhdith.  promi- 
 fed  to  Obedience,  do  as  far  exceed  the 
 Merits  of  our  befi:  Performances,  as 
 the  moft  refleding  Sinner  can  pretend^ 
 that  thofe  Punifhments  are  greater 
 than  the  Demerits  of  his  Crimes  ; 
 That  God  hath  not  by  any  four  ne- 
 
 ceilita- 
 
Nature  and  Tlace  of  Hell.    531 
 
 ceflitating  Decree  predeftinated  any 
 one  to  thofe  Torments,  but  that  it  is 
 within  the  Sinner's  own  Breaft,  either 
 to  be  everlaftingly  happy,  or  eternally 
 miferable.  That  God  hath  plainly 
 propofed,  and  made  known  the  Terms 
 and  Conditions  upon  which  eternal 
 Happinefs  may  be  obtained,  and  eter- 
 nal Mifery  avoided.  That  he  hath 
 likewife  made  thofe  Coriditions  polli- 
 ble^  nay  that,  by  the  AfTiltance  of 
 his  Grace,  he  will  enable  every  one 
 who  fmcerely  endeavoureth  it,  to  per- 
 form them  :  What  therefore  can  be 
 more  jufl  than,  after  all  this,  to  bellow 
 the  one,  and  to  inflid  the  other  ? 
 What  can  be  more  good  than  to  cre- 
 ate a  Being  capable  of  the  higheft: 
 Happinefs,  and  then  to  leave  it  to  its 
 own  Choice  whether  it  will  be  fb  or 
 no  ?  So  that  in  this  Cafe  the  Sinner, 
 if  he  incurreth  eternal  Punifliment, 
 can  have  no  other  to  blame  but  him- 
 felf,  becaufe  his  Deitru6lion  is  purely 
 from  himfelfo 
 
53^      ;^^^  E  N  Q  u  I  R  Y  into  the 
 
 A  D  D  to  all  this,  in  the  laft  place, 
 that  Punifliments  are  not  threat'ned 
 primarily  with  a  Defign  to  be  infliQ:- 
 ed,  but  to  deter  Men  from  the  Corn- 
 mi  (Hon  of  that  againll:    which  they 
 '  are  threat'ned ;   and  therefore  the  fix- 
 ing and  determining  the  Nature  of 
 thefe,    is  not  fo  properly  an  A61  of 
 Juftice  as  of  Triidence  in  a  Lawgiver, 
 to  fecure  a  juft  Deference  to  his  Au- 
 thority,  and  a  due  Oblervance  to  his 
 Injunftions.     And  by  how  much  the 
 feverer  thefe  are,  in  the  Cafe  before 
 us,  fo  much  the  greater  Manifertati- 
 ons  are  of  the  divine  Goodmfs^  which 
 hath  laid  fuch  forceable  Obligations 
 upon  Men  to  be  Holy,    and  confe- 
 quently  to  be  Happy  :    So  that  God 
 leemeth  in  great  Mercy  to  have  threat- 
 ned  an  Hell^    on   purpofe  to  fright 
 Men  into  Heaven.     And  truly,  as  St. 
 Qbryfofiom  obferveth,  ej'  /uh  peeviav  HTrel- 
 Chryfoft.  A-Hcei',  ei  ^h  KoAaciV  tTo4(aff£V,  i%  av  ttoX- 
 X'kxix-  ^^^  "^  ^ccjiKeocg  IttItv^^^ov.     i.  e.  If  God 
 °^^*        had  not  threatened  an  Hellj  if  he  had 
 
 not 
 
Nature  and  Tlace  of  Hell.  335 
 
 not  prepared  or  made  ready  an  eter- 
 nal Vnntjhment  j,  not  many  would 
 have  obtained  his  everlajting  King- 
 dom. 
 
 Q-AKTm 
 
3  34    -^^  ENQUIRY  into  the 
 Chap.  XIL 
 
 u4pplicatm  of  the  Whole. 
 
 IN  the  concluding  Chapter  of  this 
 Book  I  think  it  proper  to  apply 
 my  felf  to  four  forts  of  Men. 
 
 1.  To  thQ/peculativeAt:beifijwho 
 denieth  the  Being  of  a  God^,  and  deri- 
 deth  a  future  State,  both  good  and  bad^ 
 both  Heaiteu  and  HelL 
 
 2.  To  thQ  ;(>ra6i teal  Atheift^  who 
 though  he  profefleth  to  believe  thefe 
 things,  yet  liveth  as  if  they  were  altoj 
 gether  unworthy  of  his  Beliefs 
 
 3.  T  o  fuch  Qhr'tfiians  as  entertain 
 other  Notions  of  Hell  than  what  I 
 have  here  laid  down.     And, 
 
 4.  T  o  them  (and  I  hope  fome  fuch 
 there  will  be)  who  may  agree  to,  and 
 
Nature  and  Tlace  of  Hell.  335 
 
 be  fatisfied  with  what  I  have  written 
 of  it.     And, 
 
 I.  For  you  Gentlemen  of  loofc 
 and  atheiftical  Principles,  I  think  my 
 felf  in  Duty  bound  to  warn  you  of 
 that  evident  DeflruQion  into  which 
 thofe  Principles  naturally  lead  you. 
 And  if  that  which  I  have  treated  on  in 
 this  Difcourfe  have  any,  though  but 
 the  lealf  appearance  of  Truth  w^ith  it, 
 methinks  it  fhould  flop  you  in  your 
 Career,  and  put  you  at  lead  upon 
 cojifidering  whither  you  are  going.  I 
 queftion  not  but  it  will  be  its  Fortune 
 to  meet  with  fome  of  you,  who  may 
 think  your  felves  obliged  to  look  into 
 it,  if  for  no  other  Reafon,  yet  to  fee 
 what  you  can  pick  out  of  it  for  the 
 Subje8:  of  your  Wit  and  Drollery, 
 But  as  it  was  good  Counfel  given  to 
 the  opprefTed  Subjeds  of  Herod j  to  be 
 fure  of  his  Death  before  they  pub- 
 lickly  rejoyced  at  it ;  fo  I  would  ad- 
 vife  you,  Gentlemen,  to  be  fure  of 
 your  Hand,  that  there  is  no  Hell  be- 
 fore 
 
35(5      j4n  Enquiry  into  the 
 
 fore  you  feoff  and  jeer  at  the  Punifh- 
 ments  of  it.  Indeed  the  Triumphs  of 
 your  Wit,  fliould  you  happen  to  be 
 in  the  right,  will  pafs  off  well  enough, 
 with  a  pleafant  and  brisk  Air,  amidft 
 the  Applaufes  of  your  Admirers  •  but 
 after  all,  ihould  you  be  in  the  wrong, 
 fliould  there  prove  to  be  an  Hell^  I 
 fear  you  will  carefs  one  another  in  it 
 with  as  ill  a  Grace  as  Malefactors  do  at 
 the  Place  of  Execution.  The  poinan- 
 cy  of  your  Reflections,  however  in- 
 fipid  and  fiafhy  now,  will  then,  re- 
 fulting  from  the  juH:  mixture  of  proper 
 Ingredients,  have  its  full  Tafle  and 
 Relilli  :  And  your  Jeffs,  though  they 
 do  little  elfe  than  fhew  their  Teeth  at 
 prefent,  will  then  bite  like  a  Serpent, 
 becaufe  they  will  then  be  put  home  to 
 their  true  Object,  transferred  from  the 
 fuppofed  to  the  real^  from  the  credu- 
 lous to  the  incredulous  Fool,  to  the 
 Fool  that  now  faith  in  his  Heart  there 
 is  no  God  ;  who  being  then  ftripped 
 of  his  beauilli  Drefs,  will  lay  himfelf 
 
 open  to  your  Ladi  in  his  naked  Sim- 
 plicity^ 
 
Nature  and  Tlace  o/Hell.     3 3*7 
 
 plicity,  and  fiifficicntly  expofc  himfelf 
 both  to  your  Laughter  and  Indignati- 
 on. For  however  you  may  hug  and 
 pleafe  your  felves  with  a  fond  Ima. 
 gination  that  you  are  wifer  than  the 
 reft  of  Mankind,  that  you  are  not  to 
 be  impofed  upon  by  the  crafty  Tales 
 of  Priefts,  and  the  cunning  Inventi- 
 ons of  fubtlc  Politicians ;  yet  when 
 the  Devil  hath  once  brought  you  to 
 his  Lure,  decoy'd  you  into  his  Net, 
 and  caught  ^ou  in  his  Trap  ;  beUeve 
 me,  Sirs,  you  will  then  too  late  find 
 your  felves  the  only  gulled  and  chea- 
 ted Perfons:  There  wili'J^  no  Sce_pti^ 
 c'lfm  there.  Your  beloved  and  now 
 extolled  Principle  of  Setife  will  fully 
 convince  you  of  the  Truth  and  Reali- 
 ty of  thofe  Torments,  which  you 
 would  not  rlow  believe;  and  all  the 
 evafive  Shifts  of  your  abufed  Reafojf 
 will  afford  you  no  means  of  Efcape,  no 
 not  the  leaft  Loophole  to  creep  out  at 
 from  them.  It  is  rationally  prefumed, 
 that  notwithftanding  your  Endea- 
 vcurs  to  ftifle  it,  you  have  a  faithful 
 Z  Wir.' 
 
I 
 
 338     An  Enquiry  into  the 
 
 Witnefs  of  thefe  things  in  your  own 
 Breads,  which  now  and  then,  in 
 fpight  of  all,  doth  remind  you  of 
 them  i  and  who  knoweth  but  the 
 Sujij  even  in  whofe  fight  you  are  not 
 aihamed  to  offend,  and  who  is  a  Wit- 
 nefs of  your  daring  Impieties,  may  be 
 ordained  to  punifli  you  for  them  ? 
 There  is  a  confeiTed  Analogy  between 
 Confc'ience  and  the  Siin  in  this  World, 
 and  it  is  not  impoifibie  but  that  as 
 one  is  the  inward,  fo  the  other  may 
 be  the  outward  Plague  of  the  other  ^ 
 as  the  one  is  the  fVorm  that  dieth 
 not  J,  fo  the  other  may  be  the  Fire 
 that  never  jhall  be  quenched. 
 
 But  whether  this  Conjedure  have 
 Truth  with  it  or  no,  you  may  be  af- 
 fured  that  there  is  an  Hell,  if  it  be 
 not  there,  it  is  certainly  fomewhere 
 elle.  And  this  I  dare  more  than  con- 
 jefture,  that  if  you  your  felves  would 
 but  attend  to  all  the  Principles  of  hu- 
 man Adions  ;  if  you  would  take  in 
 the  whole  Extent  of  our  Nature,  and 
 
 not 
 
Nature  and  Tlace  of  Hell,    ^jq 
 
 not  difcard  the  better  half  of  it,  the 
 Soul;  the  Certainty  of  Hell-Vwo. 
 would  be  no  lefs  vifible  and  glaring  to 
 the  Eye  of  your  Mind,  than  that  of 
 the  Sn7i  is,  in  a  clear  Day,  to  thofe  of 
 your  Body.  It  would  be  well  therefore  ' 
 if  the  daily  Sight  of  the  one  would  put 
 you  in  Mind  of  the  dreadful  Puniflp 
 ments  of  the  other,  for  this  might 
 pofTiblybe  a  Means  to  move  you  to 
 efcape  them. 
 
 2.  A  s  for  you  who  profefs  the  Be- 
 lief of  a  future  State,  that  acknow- 
 ledge an  Heaven  and  an  Hell^  and  yet 
 live  as  if  there  were  neither,  you  are 
 under  a  much  greater  Condemnation 
 than  the  former.  For  they,  bad  as 
 they  are,  do  yet  a£l:  according  to  their 
 Principles ;  but  you,  by  living  con- 
 trary to  yours,  do  manifellly  betray 
 them.  They  are  Religion's  generous, 
 open  Enemies;  you  its  treacherous, 
 fecret  Foes,  from  whom  much  more 
 Danger  and  Mifchicf  may  be  expell- 
 ed. For  Religion  doth  not,  cannot 
 Z  3  fuf- 
 
J4-0     An  Enquiry  into  the 
 
 fuflTer  To  much  from  the  rude  Attacks 
 of  thofe  its  avowed  Adverfaries  a- 
 broad  ;  as  it  doth  from  the  deep  and 
 fatal  Wounds  it  receiveth  from  you, 
 its  falfe  Friends  at  Home.  And  there- 
 fore if  there  be  one  Place  in  the  Dun- 
 geon of  Hell  darker  than  another  ; 
 (and  fo  there  is,  as  furely  as  there  are 
 Macula  in.  the  Body  of  the  Sun)  it 
 muft  be  you,   you  Traitors,  that  de- 
 
 ferve  it. But  I  forget  my  Defign, 
 
 which  is  not  to  fuppofe  you  there,  not 
 to  bring  you,  but  to  prevent  your 
 coming,  thither.  And  furely  this  is  fo 
 charitable,  that  you  your  felves,  if  you 
 have  not  quite  loft  y  our  Wits,  will  aflift 
 me  in  it.  And  all  that  I  crave  of  you 
 to  this  End  is,  that  you  would  fit 
 down,  and  put  it  earneftly  to  your 
 felves,  what  it  is  to  live  with  devour  - 
 ing  Flames  J  what  it  is  to  dwell  with 
 everlafiing  Burnings.  Reprefent  to 
 your  Minds,  in  as  lively  Ideas  as  you: 
 can,  the  horrid  Torments  by  Fire  e- 
 ven  in  this  World  ;  Think  of  the  Roa- 
 rings of  Vhalaris  his  Brazen  Bull,  of 
 
 which 
 
Nature  and  Tlace of  Hell.    3 4. i 
 
 which    the  witty  Inventor  Berillus 
 xnade  the  firll:  Experiment.     Think  of 
 the   Gridiron  of  St.   Laurence i    the 
 boyling  Caldron  of  Oil  into  which  the 
 Evangelift  St.  John   was  put,  before 
 the  Latin-Gate  at  Rotne^  and  the  un- 
 paralellcd  Tortures  by  Fire,  it  is  faid 
 the  Englijh  fuffcred  from  the  Tjutch 
 2X  Amboina  i  or  what  others  you  have 
 either  read  of  in  Hiilory,  or  may  fur- 
 nifl]  your  felves  with,  out  of  the  rich 
 Store-houfe  of  Fancy  and   Imagina- 
 tion.    And  then,  when  you  have  done 
 this,  think,  how  that  all  thefe  are  but 
 as  Fleabites,  as  nothing,  in  Compari- 
 fon  of  the  dreadful  Torments  of  Hell 
 Flames,  which  exceed  all  thefe  in  De- 
 gree, as  much  as  the  vafl:  Body  of  the 
 Sun  exceedeth  a  poor  culinary  Fire, 
 or  as   Devils  are  more  ingenious  and 
 malicious  to  torment  than  Men.    And 
 then,  for  Duration,  thefe,  youknov/,' 
 can  be  but  momentary  and  Ihort ;  but 
 thofe,  as  you  have  heard,  are  killing 
 and  permanent,    and  will  endure  for 
 ever  and  ever. 
 
 Z  3  And 
 
342?       An  E  N  Q,u  1  R  y  Into  the 
 
 And  now,  how  can  you  think  on 
 fuch  an  Eternity  as  this  and  not  trem- 
 ble? How  can  you  profefs  to  believe 
 all  this,  and  yet  boldly  v/alk  on  in  the 
 ready  Road  to  it?  For,  be  ye  allured, 
 every  Sin  you  commit,    every    lewd, 
 diilionefl:  and  ungodly  Aftion  you  are 
 guilty  of,  is  a  plain  Step,  a  dired  Ad- 
 ^     vance  towards  it ;  and  will  as  certain^ 
 ly,  if  perfided  in,  lead  you    thither, 
 as  keeping  on  in  a  known  Way,  from 
 one  Place  to  another,  will   bring   a 
 Man  to  the  City  or  Town,  his  Jour- 
 ney is  defigned  for.     It  is  no  great 
 Matter  whether  you  your  felves  actu- 
 ally intend  this  or  no ;  for  he  who  is 
 infenfibly  carried  down  the  Stream  in- 
 to a  devouring   Gulph,  is  as  fure  to 
 perifh  there,  as  he  who  wilfully  thro w- 
 Ifa.  4-6. 8.  eth  and  plungeth  himfelf  into  it.   Re- 
 member  this  therefore,    O  ye  Tranf- 
 grejjbrsj  and  Jhew your  /elves  Men, 
 Be  advifed  of  the  Danger  you  are  in ; 
 and,  while  you  have  Opportunity  and 
 Power  fo  to  do,  refcue  and  fave  your 
 
 feive§ 
 
Nature  and  Tlace  ^  Hell.    343 
 
 fclvcs  from  it.  It  is  the  Saying  oF  the 
 Wife-Man,  and  worthy  it  is  to  be 
 written  with  the  Point  of  a  Diamond, 
 that,  He  '■juho  Jeeketh  Mlfchief^  it  Jhall?xoy.  w 
 come  unto  him  ;  and  he  that  purfneth  ^^'  ^'^' 
 Evil  J  ptrfueth  it  to  his  O'ujn  IDeath. 
 Be  not  then,  by  an  irrational  Adhe- 
 rence to  thofe  Ways  that  inevitably 
 tend  to  your  Deftrii£lion,  ledj  like  vroy.  7. 
 an  Ox  to  the  Slaughter j  and  like  a  ^^' 
 Fool  to  the  Corrc5fio7i  of  the  Stocks, 
 Do  not  Hop  your  Ears  to  fuch  friend- 
 ly Admonitions,  but  turn  away  in 
 time  from  your  irreh'gious  Courfes, 
 the  Path  that  leadeth  to  Death  and 
 Hell  ;  and  make  hafte  into  the  Ways 
 of  Godlinefs,  the  Road  to  eternal  Life 
 and  Happinefs.  It  is  certain  the  feri- 
 OU5  Confideration  of  thefe  things  will 
 have  this  Effect  upon  all^  but  fuch  as 
 have  the  inconfideratc  Courage  to  be 
 damned.     But, 
 
 3.  It  is  very  probable  there  may 
 
 be  fome  that  entertain  other  Notions 
 
 of  Hell  than  what  I   have  here  laid 
 
 Z  4  down, 
 
144-         -^^^  E  N  au  LR  Y  into  the 
 
 down,  and  that  either  as  to  its  ^lace^ 
 or  as  to  the  Eternity  of  its  Punifli- 
 pents. 
 
 T  o  you  who  may  not  be  fatisfied 
 witli  the  former,  I  have  this  fhort  re- 
 queft  to  make  ;  that,  as  you  think  fit 
 to  take  your  Liberty,  fo  you  would 
 not  condemn  me   for  making  ufe  of 
 mine.     There  is  a  confelTed  Latitude 
 in  the  Point  of  thtTlace  of  Hell  > 
 and  therefore   T  have   taken  all  the 
 Care  imaginable  to  declare,  that  the 
 Propofition,  concerning  the  Body   of 
 the   Sun's  being   the    lo^al  Hellj,   is 
 purely  conjeQural.     If   the   Reafpns 
 brought  for  it  do  not  fatisfy  you,  you 
 are  but  where  you\yere,  and  there  can- 
 fiot  be  any  great  harm   done :  Becaufe 
 I  do  not  either    arraign  your  Senfe, 
 or    magifterially   impoie   mine.      In- 
 deed, I  thought  my  felf  obliged,  be- 
 fore I  introduced  a  new  Hypothefis, 
 to  fliew  why  I  did  not  acquiefce  in 
 the  old:   But,   if  that  which  I  have 
 Jaid  on  that  Head  too^  feem  ill-grounfl- 
 
 ed. 
 
Nature  and  Tlace  o/"Hell.    545 
 
 !^d,  upon  Information,  there  are 
 Hopes  of  Amendment  :  For  I  am  not 
 fo  fond  of  my  Notions  as  to  ven- 
 ture with  the  good  Bifliop,  who  af- 
 ferted  the  AnttfodeSj  to  be  branded 
 as  an  Heretick  for  them.  Obltinacy 
 is  that  which  above  all  things  I  would 
 avoid ;  and  if  you  are  thoroughly  per- 
 fuaded  I  am  in  the  wrong,  and  think 
 it  worth  the  while  to  fet  me  right, 
 inftead  of  being  oflFended  with,  I  fhall 
 be  indebted  to  you;  and  I  do  here 
 faithfully  promife,  I.  will  not  be  a- 
 Ihamed  to  acknowledge  the  Obliga- 
 tion. 
 
 A  s  for  you  that  differ  from  me  a- 
 bout  the  Eternity  of  Hell's  Torments, 
 I  cannot  be  fo  indifferent  towards 
 you,  becaufe  I  take  that  to  be  a  ne- 
 cefTary  part  of  the  Chriftian  Doftrine 
 and  a  fundamental  Point  of  Faith,  ex- 
 prefsly  contained  in  the  laft  Article  of 
 our  Belief,  and  founded  dire6lly  upon 
 the  Word  of  God:  And  therefore  if 
 any  of  you  cannot  reconcile  this  with 
 
 the 
 
34^      ^^^  Enquiry  into  the 
 
 the  Notions  you   have  of  the  Mercy 
 and  Juftke  of  God ;  yet  fince  this  is 
 revealed    in  the  Word  of  God^  and 
 embraced   by  the   whole    Catholick 
 Church,  whatever  Opinion  you  may 
 cherifli  privately,   within    your  own 
 Breafls,    you    ought    not   to  publifli 
 ix.  :    Becaufe    this  is  a    fundamental 
 Point,     and    of  a    very   nice    Con- 
 fequence,     which    toucheth    the  Ef- 
 ence  and   Operations   of  God^   whofe 
 Thoughts  are  not  as  our  Thoughts^  nor 
 are  our  Ways  like   his    JVays^    and 
 therefore  we  cannot  reach  or  fathom 
 the  Depth  of  them  ;  but  this  we  may 
 be  affur'd  of,  that  as    they  are  Mercy 
 and  Truth  to  fuch  as  keep  his  Cove^ 
 nantjf   and  his  Tefi monies  ;  fo    even 
 in  refpccl  of  thofe  who  fliall  be  con- 
 demned to  everlafihig  Burnmgs^  he 
 will,  at  the  great   Day  of  Judgment, 
 plainly  appear  to  the  whole  World, 
 and    even  to   themfelves  too,  to   be 
 juftlfied  in  his  Sayings ^  and  clear  ij^hen 
 be  IS  judged. 
 
Nature  and  Tlace  of  Hell.    347 
 
 4.    I   have   now    only   one    Word 
 more  to  offer  to  you  that  are  not  ad- 
 verfe  to  what  I  have  written  on  this 
 Occafion,  and  1  have  done  :    And  that 
 is,    that   you  would    not   look  upon 
 thefe  Things  as  dry  and  ufelefs  Specu- 
 lations,   but  iuch  as  Qught  to  have  a 
 {Irong   Influence   on   our   Lives   and 
 Converfations.     I  am  fure,  whenever 
 I  turn  my  Eye  towards  the  Smh  ^vith 
 an  cxprefs   and   adual   Intention    of 
 Mind  to   thefe   Things,    inftead    of 
 worfliipping  and  adoring  that,  I  can- 
 not refrain  myfelf  from  breaking  out 
 into  this,    or  the  like  devotional  Me- 
 ditation to  the  great  Creator  of  it. 
 
 Go^,  who  above  all  thy  fublu- 
 _^  nary  Creatures,  haft  digniiied 
 Man  with  the  Light  of  Reafon,  which 
 affbrdeth  him  many  full  and  fubftan- 
 tial  Proofs  of  a  liiture  State  ;  and  haft 
 alfo  exprefly  declared  in  thy  holy  and 
 revealed  Word,  that  there  is  a  Life 
 jifter  this,  wherein  good  Men  fliall  be 
 
 rewarded;. 
 
 o 
 
54^8      An  Enquiry  into  the 
 
 rewarded,    and  evil   Men   puniflied  ; 
 that  the  Righteous  fhall  be  received 
 into  thy  heavenly  Kingdom,  and  that 
 the  Wicked   Iliall  be  fhut  -  out  from 
 thence,   and  thrown  into  the  horrid 
 and  diimal  Pit  of  Hell.     O  God,  who 
 haft  farther  declared,    that   the  Hell 
 was  prepared  for  the  T>evilj  that  re- 
 bellious  Spirit,   and  an  innumerable 
 Multitude  of  Angels   that  fell   with 
 him,  who  are  referved  there  in  Chains 
 of  1)arknefs  unto  the  Judgment   of 
 the  great  i>ay  ;   and  that  it  will  alfo 
 be  the  Fate  of  infinite  Numbers  of 
 ungodly  Men  to  be,  both  Soul  and 
 Body,  caft  into  it ;    and  haft  alfo  ex- 
 prefly   called  it,    re'ewa  t2  '/tu^/^,   the 
 Hell  of  Fire  J  and  defcribed  it  to  be 
 a  Lake  of  Fire  that  burneth  Day  and 
 Night  for  ever.     I  am  inclined  from 
 all  this  to  conclude,  that  it  is  a  migh- 
 ty and  vaftly  extended  Place,  far  be- 
 yond what  can  be  fuppofed  to  be  at 
 or  near  the  Center  of  this  little  Ball 
 of  the  Earth,   and  of  a  Nature  not 
 likely  to  fubfift  there  j   but  though  it 
 
 fuiteth 
 
Nature  and Tlace  of  Hell.    3 49 
 
 fiiiteth  not  wdth  my  Reafon  to  think 
 it  there,  yet  do  I  not  in  the  leaft  dif- 
 belicve  that  it  is,  nay,  there  appear 
 to  me  plain  Evidences  of  it  :  For 
 when  I  confider  the  Works  of  thy 
 Hands,  and,  as  I  conceive  my  felf 
 obliged,  ferioufly  contemplate  the 
 beautiful  Fabrick  of  this  great  vifi- 
 ble  World,  amongft  the  reft  of  its 
 Parts,  a  Body  of  a  vaft  and  wonder- 
 ful Bulk,  ten  hundred  thoufand  times 
 bigger  than  this  Globe  of  the  Earth 
 and  Seas,  prefenteth  itfelf  daily  to  my 
 View,  which  by  the  burning  Heat  of 
 its  Rays  fenfibly  convinceth  me  of 
 the  hot  and  fiery  Conftitution  of  its 
 Nature :  And  being,  according  to  the 
 Opinions  of  the  beft  and  moft  acute 
 Philofophers,  fituate  at  the  extremeft 
 diftance  from  the  Empyrean  Heaven., 
 where  is  the  Throne  of  thy  Glory, 
 and  the  Seat  of  the  blelled  Angels, 
 and  the  happy  Souls  of  juft  Men  made 
 perfe8; ;  being  it  is  diredly  oppofitc 
 to  that  in  this,  as  Heaven  and  Hell 
 are  to  each  other  in  all  refpeds  what- 
 
 foever ; 
 
^$0     An  Enquiry  into  the 
 
 foever  ;  being  that  is  the  higheft  and 
 this  the  loweft  Place,  that  the  greateft 
 and  this  the  leaft  of  thy  everlafting 
 Works ;  being  this  remaineth  no  leis 
 fixed  and  unmoveable  than  that ;  be- 
 ing this  was  the  firft  part  which  thou 
 didft  create  in  this  vifible  World,  im- 
 mediately fucceeding  the  Sin  and  Fall 
 of  Lucifer  and  his  Angels ;  it  feemeth 
 to  me,  upon  the  bell:  Reafon  I  have 
 of  Things,  to  be  the  Place  which 
 thou  madeft  for  their  Prifon,  and  for 
 the  Punilhment  both  of  them  and  of 
 wicked  Men.  And  I  am  the  rather 
 confirmed  in  this,  becaufe  of  the  ear- 
 ly and  almoft  univerfal  Idolatry  paid 
 to  it,  it  fuiting  well  with  the  extream 
 Subtlety  of  that  apoftate  Spirit  to  en^ 
 tice  Mankind  to  deny  thee  the  God  a^ 
 hove  J  and  to  worfhip  at  once  the  Seat 
 of  his  Kingdom,  and  the  Place  of 
 their  own  eternal  Torment.  And 
 though  this  End  of  its  Creation  is 
 not  plainly  mentioned  m  thy  revealed 
 Word,  yet  is  it  not  m  the  leaft  con- 
 tradided  by  it,    or  any  Part  of  it ;. 
 
 Bay 
 
Nature  and  Tlacc  cf  H Ell,  :? 5 1 
 
 nay,   I  think  there  is  one  Hint  that 
 foundeth  fomething  liKc  it.     For  tliere 
 I  read  of  an  Angel  that poureti  oitt  his^^''-^  • 
 Viol  upon  the  Snn^    and  l^o'jver  was  '  ^* 
 given  him  to  fcorch  Men  izjith  FirCj 
 and  Men    were  burned  with    oreat 
 Heat  J    and  blafphemed  the  Kame  of 
 God  J    and  they  repented  not  to  give 
 him  Glorj. 
 
 It  is  true  indeed,  thou  Iiafl  fuller- 
 ed thy  Saints  to  compare  thee  to  it ; 
 but  this  they  did,  not  as  it  is  the  Place 
 of  Puniiliment  in  the  next  World,  but 
 as  it  is  the  moil:  glorious  and  refplen- 
 dent  Part  of  this :  As  it  is  the  Foun- 
 tain of  Light  and  Heat,  the  Principle 
 of  Life  and  Health,  of  Fru6liiication 
 and  Exhilaration  to  all  Creatures  ; 
 which  Benefits,  though  very  great, 
 and  abfolutely  necelfary  to  us  in  this 
 Life,  do  not  yet  hinder,  but  that  it 
 may  alfo  be  the  Inftrument  of  thy 
 Glory  in  punifliing  the  Enemies  of 
 thee  and  thy  Goodncfs  to  all  Eternity 
 hereafter. 
 
 For 
 
552.      An  Enquiry  into  the 
 
 For  that  the  Torments  of  Hell  are 
 eternal^  or  without  End,  is  a  Truth 
 eftabliihed  upon  the  exprefs  Teftimo- 
 ny  of  thy  Word,  and  the  univerfal 
 Confent  of  thy  holy  Church. 
 
 From  all  which  I  apprehend  it  to 
 be  my  certain  Duty,  neither  with  the 
 Speculative  Atheill:  to  deny  the  Exi- 
 ftence  of  an  Hell^  nor  with  the  Prac- 
 tical to  live  fo  as  if  I  dreaded  not  to 
 come  thither. 
 
 Grant  therefore,  O  Lord,  that 
 I  may  be  fo  afFeffced  with  the  mighty 
 Benefits  which  thou  haft  ordained  the 
 Sun  to  be  an  Inftrument  of  to  me 
 here,  that  I  may  not  be  puniihed  in 
 the  Flames  of  Hell^  whether  it  be  fi- 
 tuate  there,  as  I  imagine,  or  eliewhere, 
 for  ever  hereafter.  This  I  beg  of  thee, 
 for  the  fake  of  J  ejus  Qhrtflj  the 
 bright  Sun  of  Right eoitfnefs j  who  is 
 appointed  to  be  the  Jtidge  both  of 
 f^ukk  and  "Dead.     To   whom  with 
 
 Thee* 
 
Nature  and  Tlace of  Hell,   55J 
 
 Thee,  O  Father  J  and  the  Holy  Ghoft  ^ 
 Three  Terfonsj  and  One  eternal  God^ 
 be  afcribed  all  Honour  and  Glory, 
 both  now  and  for  evermore.  Amen, 
 
 A  a 
 
 TOST^ 
 
5S4- 
 
 ^a?^-5^^  rn-:^  ^-k:^^  ■'''>:^  -C-^^^ 
 
 POSTSCRIPT 
 
 A  V  I  N  G   fhewn  my  Papers  to 
 ibme  of  my  Friends  for.  their 
 
 Opinion,  and  amongft  the  reft,  to 
 the  ingenious  and  very  learned  Mr. 
 W'tlltam  fVallj  Author  of  the  Hijio- 
 ry  of  Infant  Baptifm  ;  he  gave  me, 
 together  with  his  Advice  to  publifh 
 the  Treatife,  his  Thoughts  on  fome 
 Paflctges,  and  withal  added  this,  viz* 
 
 "  I  have  a  Notion,  Vv^hich  whether 
 you  will  judge  agreeable  to  your 
 Hypothefis,  I  know  not  :  I  will 
 however  briefly  communicate  it  to 
 you.  I  think  it  very  probable,  that 
 there  are,  belonging  to  the  Sun,  a 
 great  many  m.ore  Planets  than  what 
 
 "  we 
 
u 
 
 «    POSTCRIPT.         i^$ 
 
 we  fee,    fonic  perhaps  within  the 
 "  Orb  of  Mercury^  never  feen  nor  to 
 "  be  feen  by  us;   but  a  great  number 
 "  '■ji'ithoutj  or  beyond  the  Orb  of  Sa- 
 "  turn^  which  we  can  never  fee  (till 
 "  they  are  on  Fire)    partly  by  reafoa 
 "  of  the  diftance  from  us,  and  partly 
 "  becaule  they,    being  very   remote 
 "  from  the  Sun,    do   receive  but  a 
 "  weak  Light  from  him,  and  do  much 
 *'  more  weakly  refled  it.    'Tis  known, 
 "  as   you  obferve,    that  the  diftance 
 "  from  the  Oib  of  Saturn  to  the  Orb 
 "  of  fix'd  Stars,  is  alfnoft  infinite.     I 
 "  do  not  think  that  God  made  all  that 
 "  fpace  void.     To  take  the  leaft  mea- 
 "  fure  for  that  fpace  :    Suppofe  it  be  a 
 "  thoufand  times  as  much  as  from  Sol 
 ''  to  Saturn  :    Then  there  being  fix 
 "  Planets  in  the  latter,  there  may  pro- 
 "  poftionably  be  fix  thoufand  in  the 
 "  former.     I  believe,  that  when  any 
 "  Planet   comes,    by  force  of  God's 
 "  Providence  and  Decree,    to  be  de- 
 *'  ftroyed,  the  ordinary  way  of  its  de- 
 *'  ftrudion  is,  by  falling  into  the  Sun, 
 Aa  2  ''or 
 
35<5        POSTSCRIPT. 
 
 "  or  fo  near  the  Flames  thereof,  as  to 
 "  be  burnt  up ;  that  we  our  felves 
 "  have  feen  many  of  thefe  funeral 
 "  Fires  ;  I  mean,  that  all  Comets  are 
 "  fuch.  The  plain  Phasnomenon  of  a 
 "  Comet  is,  that  it  is  a  folid  Body,  a- 
 "  bout  the  bignefs  of  the  Earth  (fome- 
 "  thing  more  or  lefs)  all  on  Fire ;  and 
 "  the  late  Aftronomers  (  Sir  I/aac 
 "  Newton^  Mr.  Halley^  Mr.  Flam- 
 "  fiead  )  have  obferv'd,  that  they  al- 
 "  ways  have  their  line  of  Motion, 
 "  falling  toward  the  Sun.  One,  or 
 ''  more  of  them  (after  they  have  feem- 
 "  ed  to  have  fallen  quite  into  the  Sun) 
 "  have  been  feen  afterward  to  emerge 
 "  again  out  of  that  Flame,  and  mount 
 "  again  from  him  fafter  than  ever  they 
 "  fell,  and  fo  go  back  quite  out  of  out 
 "  fight.  Their  Elements  in  the  mean 
 "  time  (fuch  Elements  as  they  have, 
 "  that  are  evaporable)  being  turned 
 "  into  Vapour  and  Smoke,  do  (both 
 "  in  their  Defcent,  and  in  their  Afcent 
 "  again,  if  they  have  any)  make  that 
 "  Tail  or  Hair  of  the  Comet  which 
 
 "  we 
 
POSTSCRI PT.        357 
 
 "  we  fee  ;  which  Tail  or  Hair  may  (if 
 "  the  Comet  get  up  again  flir  enough 
 "  out  of  the  Heat)  fettle  again  upon 
 "  that  Nucleus,  or  Coal  of  the  Co- 
 "  mets  Body,  and  perhaps  become  a 
 "  much  more  glorious  Planet  or  Earth 
 "  than  it  was  before. 
 
 "You  need  not  wonder  that  in 
 "  the  three  thoufand  Years,  that  the 
 "  Stars  and  Planets  have  been  obferv'd 
 "  by  Aftronomers,  neither  'X'e  nor  a- 
 "  ny  of  the  five  about  us  have  yet  fal- 
 "  len  ;  it  has  not  been  our  fliare  by 
 "  the  proportions  of  this  Hypothefis ; 
 "  for  if  there  fall  one  in  about  ten 
 "  Years  (as  I  think  in  the  fifty  Years 
 "  of  our  Time  there  have  been  about 
 "  five)  there  have  been  at  that  rate, 
 ''  in  three  thoufand  Years,  three  hun- 
 "  dred.  But  all  our  fix  do  make  lefs 
 "  than  a  three  hundredth  Part  of  the 
 "  whole  Number.  If  TelLus  fliould 
 "  live  to  fee  the  fall  of  any  of  the  o- 
 "  ther  five,  I  hope  Ihe  would  be  a- 
 'X  larm'd. 
 
 A  a  5  "It 
 
558        PO  STSCR1P7. 
 
 "It  may  be  objected  againft  this, 
 "  that  by  Sir  I/aac  Newton's  Calcu- 
 ''  lations,  fome  Comets  (i.  e,  as  I 
 '^  make  'em  Planets  on  Fire)  have 
 "  been  feen  as  high  as  the  Orb 
 "  of  Mars  y  which  may  feem  too 
 "  great  a  diftance  from  the  Sun,  for 
 "  them  to  be  there  fired  by  him ;  but 
 "  it  mufl:  be  confidered,  that  the  Pla- 
 "  nets  are  of  very  different  Conftitu- 
 "  tions,  as  to  their  Capacity  of  bear- 
 *^  ing  Heat  or  Cold :  And  that  as  Tel- 
 *^  lus^  if  flie  vi^ere  to  be  brought  into 
 "  the  Orb  of  Mercury ^  would  be  fi- 
 *^  red,  fo  one  of  the  remote  Planets, 
 "  which  I  here  fuppofe,  may  take  Fire 
 "  when  it  approaches  the  Sun  fo  nigh 
 ^^  as  Mars, 
 
 "  This  Notion  or  Conjecture 
 ^'  (which  I  defire  to  propole  to  you 
 with  all  the  fame  Rules  of  Modefty 
 that  you  do  yours  to  the  World) 
 being  joined  with  fome  Paflages 
 concerning  our  Earth,    which   by 
 
 "  God's 
 
TOSTSCRJ  PT.        559 
 
 *'  God's  Word  are  certain,  may  form 
 
 "  this  Hypothefis  concerning  the  fate 
 
 ''  of  the  Earth,    with  refpeft  to  the 
 
 "  Sun,  part  of  it  uncertain,  but  part 
 
 "  moft  certain. 
 
 u 
 
 "  That  when  our  blefled  Saviour 
 fliall  come  in  the  Clouds,  &c,  and 
 "  the  uead  in  Chrift  being  tirft  raifed, 
 "  the  Righteous  then  living  Hiall  (be- 
 *'  ing  changed)  be  caught  up  together 
 "  with  them  to  meet  the  Lord  in  the 
 *'  Air,  never  more  to  be  parted  from 
 "  him;  then  the  Earth,  being  now 
 "  forfaken  of  God,  and  of  all  that 
 "  was  good  in  it,  will  be  left  (toge- 
 "  ther  with  the  Moon)  to  fall  into 
 ^'  that  horrid  Flame  :  In  which  De- 
 *'  fcent  (before  it  ever  come  to  the 
 "  Fire  itfelf)  not  only  the  wicked 
 *'  Men,  with  all  that  is  on  the  Surface, 
 "  will  be  burnt  up  ;  but  alfo  the 
 *^  Heavens,  L  e.  the  Sky  about  the 
 "  Earth,  will  be  difTolv'd,  and  the  E- 
 ^'  lements  (of  Air,  Water,  ^r.)  be  e- 
 *'  yaporated,  or  melt  with  fervent 
 A  a  4  "  Heat, 
 
3^0        POST  SCRIPT, 
 
 "  Heat,  and  the  Body  of  the  Earth 
 "  burnt  to  a  Coal.  But  whether  this 
 "  Coal  will  (like  a  Nut-lhell  let  fall 
 ^'  into  a  great  Flame)  be  tofled  out  a- 
 *•  gain,  and  carried  to  a  new  and  bet- 
 ^'  ter  Place  in  the  Firmament,  and  be- 
 "  come  a  new  Earth  in  a  new  Heaven 
 "  or  Sky,  and  there  be  the  Scene  of 
 "  the  millennial  State,  I  at  prefent 
 "  forbear  to  confider :  But  fo  much  is 
 "  plainly  declared  in  the  Scripture, 
 "  that  after  all  this  the  general  Judg- 
 "  ment  will  be  ;  which  will  transfer 
 "  the  Righteous  into  a  Place  or  State 
 "  much  better,  not  only  than  this 
 "  here,  but  even  that  millennial  State 
 "  itfelf ;  and  the  Wicked  into  that  livp 
 cdciviov^  concerning  the  Place  of  which 
 you  have>made  (as  I  take  it)  fo  pro- 
 bable a  Conjefture. 
 
 FINIS, 
 
A 
 
 SUPPLEMENT 
 
 T  O 
 
 Mr.  S  WIND  en's 
 
 CHAPTER 
 
 Concerning  the 
 
 ETERNITY 
 
 O  F 
 
 Hell's  Torments. 
 
 Defipcre  tandem  vcl  potius  infanire  definamus. 
 Sufficiat  unicuique  proponere  luam  fententiam, 
 optimis,  quibus  poterit,  rationibus  &  argu- 
 mentis  munitam  :  fine  damno  altcrius,  abfquc 
 contumeliis  aut  rixis :  qux  nihil  faciunt  ad  vc- 
 ritatem,  aut  ad  fus  caufae  probationcm. 
 
 Burnet  de  ftatu  Mort.  &  Refurgent. 
 
 L    O    N    T>    O    N: 
 Printed  /or  T.  A  s  T  l  E  y,  in  the  Year 
 
 M.DCC.XXVII. 
 
1 
 
SUPPLEMENT 
 
 T  O 
 
 Mr.   S  W  I  N  D  E  N 's 
 
 E  N  Q,  U  I  R  y,    i^c. 
 
 HIS  Gentleman  in  his 
 Chapter  upon  the  Eternity 
 of  He  IPs  Torments^  having 
 (as  well  as  indeed  through- 
 out his  whole  Work)  allowed  a  full 
 Scope  to  the  Freedom  of  Thought^ 
 and  juftly  defended  all  fpecnlative 
 Enquiries ;  the  prefent  Attempt  is 
 neither  to  defend  nor  decry  his  Hy- 
 fotheJiSj  but  to  difcover  Truths  and 
 as  fuch,  will,  I  hope,  prove  accep- 
 table. 
 
 The 
 
On   the  <  Eternity 
 
 The  Notions  of  the  human  Sfe- 
 ciesj  as  to  a  future  St  ate  j  are  fo  va- 
 rious, that,  a  Conne£fion  of  ^^^^^  as 
 it  feemed  to  be  wholly  Mr.  S win- 
 den's  Defign,  is  no  other  than  the 
 Purfuit  I  have  in  View ;  and  this  may- 
 be clearly  perceived  by  the  following 
 Papers  drawn  up,  Toon  after  the  firft 
 Appearance  of  his  Book,  for  the  Sa- 
 tisfaction of  a  Lady  of  great  Worth 
 and  Honour,  who  defired  to  know  the 
 whole  State  of  the  Controverjy  relat- 
 ing to  this  important  Enq^uiry. 
 
 Now,  it  mufl  appear  greatly  fur- 
 prizing,  that  after  Mr.  Swinden  has 
 declared  his  Approbation  of  the  Free-- 
 dom  of  Thought^  which  ought  to  be 
 allowed  to  every  IKriter^  that  he 
 fhould  pronounce  fuch  an  Ipfe  T>ixitj 
 as  to  aflert  (in  the  284^^  Page  of  his 
 Chapter,  on  the  Eternity  of  HellV 
 Torments)  that,  "  the  Mercy  of  Godj 
 "  which,  though  infinite  as  Himfelfj, 
 
 "  is 
 
of  He  L Ls  Torments.         365 
 
 "  is  yet  not  capable  of  being  extended 
 "  to  Sinners. 
 
 In  Order  therefore  to  fet  this  Mat- 
 ter in  as  clear  a  Light  as  'pofllble,  I 
 fliall  produce  the  Sentiments  of  a  very 
 learned  Foreigner,  (the  Reader  will 
 eafily  apprehend  I  mean  Monfieur  Le 
 Clerc)  whofe  'Defenfe  of  Arch- 
 bifhop  Tillotson's  lI)o[irme  was 
 tranflated  from  the  French  Original 
 by  the  Reverend  Dr.  T>efagnliers ; 
 which  in  Juftice  both  to  Him  and  the 
 Author,  I  fhall  here  infert  Verbatim, 
 
 The  Do£trine  delivered  by  Arcli- 
 bifliop  TiLLOTsoN  in  his  5$th  Ser- 
 mon, I  have  here  faithfully  fet  down. 
 I  flrall  alfo  add  a  few  Remarks,  and 
 draw  fome  Confequences  which  ap- 
 pear proper  for  the  Defenfe  of  the 
 Chrift'tau  Religion^  again  ft  thofe  who 
 rejeO:  it  upon  account  of  its  teaching 
 the  Eternity  of  the  Tains  of  the  next 
 Life. 
 
 "  The 
 
366  of  the  Eternity 
 
 "  The  eternal  State  of  Rewards 
 "  and  Tiimjhments  in  another  World 
 "  (fays  the  Archbifhop)  our  Blejfed 
 "  Saviour  hath  clearly  revealed  to  us. 
 *'  And  as  to  one  Part  of  it,  viz. 
 "  That  good  Men  fliall  be  eternally 
 "  happy  m  another  World,  every  one 
 "  gladly  admits  it :  But  many  are  loth 
 "  that  the  other  Part  fhould  be  true, 
 "  concerning  the  eternal  Punifhment 
 "  of  wicked  Men.  And  therefore  they 
 "  pretend  that  it  is  contrary  to  the 
 "  Juftice  of  God  to  punifh  temporary 
 "  Crimes  v^ith  eternal  Torments : 
 "  Becaufe  Juftice  always  obferves  a 
 "  Proportion  between  Offences  and 
 "  Punifliments  ;  but  between  tempo- 
 "  rary  Sins  and  eternal  Punifbments 
 "  there  is  no  Proportion.  And  as 
 "  this  feems  hard  to  be  reconciled 
 "  with  Juftice,  fo  much  more  with 
 "  that  Excefs  of  Goodnefs  which  we 
 '^  fuppofe  to  be  in  God. 
 
 "  And 
 
of  He  L  lV  Torments.       3^7 
 
 "And  therefore  they  fay,  that 
 *'  though  God  leems  to  have  declared 
 *'  that  impenitent  Sinners  .fliall  be  e- 
 "  verlaftingly  punifhed,  yet  thefe  De- 
 "  clarations  of  Scripture  are  fo  to  be 
 "  mollified  and  underftood,  as  that 
 "  we  may  be  able  to  reconcile  them 
 "  with  the  eflential  Perfections  oi  the 
 *'  Divine  Nature. 
 
 *'  T  H I  s  is  the  full  Force  and 
 "  Strength  of  the  Objeftion.  And 
 "  my  Work  at  this  Time  fhall  be  to 
 "  clear,  if  I  can,  this  difficult  Point. 
 "  And  that  for  thefe  two  Reafons. 
 "  Firjij  For  the  Vindication  of  the 
 "  Divine  Juftice  and  Goodnefs :  That 
 "  God  may  bejtijlified  in  his  Sayings ^ 
 *'  and  appear  Righteous  'when  he 
 ^^  judgeth.  And  Secondly ^  Bccaule 
 "  the  Belief  of  the  Threatnings  of 
 "  God  in  their  utmofl:  extent,  is 
 "  of  fo  great  a  Moment  to  a  good 
 "  Life,  and  fo  great  a  Difcourage- 
 "  ment  to  Sin ;  for  the  Sting  of  Sin  is 
 
 the 
 
^6S  On  the  Eternity 
 
 "  the  Terror  of  eternal  Puniiliment ; 
 "  and  if  Men  were  once  fet  free  from 
 ^'  the  Fear  and  Belief  of  this,  the 
 "  moft  powerful  Reftraint  from  Sin 
 would  be  taken  away. 
 
 <( 
 
 u 
 
 "So  that  in  Anfwer  to  that  Ob- 
 je£tion,  I  fhall  endeavour  to  prove 
 "  thefe  two  Things. 
 
 «  Firjtj  That  the  eternal  Punifh- 
 ''  ment  of  wicked  Men  in  another 
 "  World  is  plainly  threatned  in  Scrip- 
 "  ture. 
 
 *'  Secondly  J  That  this  is  not  incon- 
 ^^  fiftent  either  with  the  Juftice  or 
 "  the  Goodnefs  of  God. 
 
 "  Ftrflj  That  the  eternal  Punifh- 
 "  ment  of  wicked  Men  in  another 
 "  World,  is  plainly  threatned  in  Scrip- 
 "  ture,  namei-y,  in  thefe  following 
 "  Texts^  Mat.  i8.  i8.  It  is  better 
 "  for  thee  to  enter  into  Life  halt  and 
 ''  maimed  J,  than    having  two  ha 'ids 
 
 il 
 
of  Hell's  Tonncnts.       ^6^ 
 
 "  Of  two  feet  to  be  cafl  into  cverlafl- 
 *'  tng  Fire.  AndiV/^^.  25.  41.  T>e- 
 '^  part  ye  cur  fed  into  evcrlafling  Fire,, 
 *^  prepared  for  the  T>evil  and  his  An- 
 "  gels.  And  here  in  the  Text ^  Thefe^ 
 "  that  is,  the  '•ji'ickcd  fhaU  go  '7-ji;ay 
 "  into  euerlafling  Fnnifl.nnent.  And 
 "  Mark  9.  it  is  there  three  feveral 
 "  Times  with  great  vehemency  re- 
 "  peated  by  our  Saviour j  where  their 
 *^  ll^orm  dieth  not  j  and  the  Fire  is  not 
 "  quenched.  And  2  Thejf.  i.  9.  fpeak- 
 "  ing  of  them  that  know  not  God^ 
 '•  and  obey  not  the  Gofpel  of  his  Sen  : 
 "  It  is  faid  of  them,  who  fhalL  be  pu- 
 "  nijhed  with  everLafling  T)eflru^ion, 
 
 "  I  know  very  well,  that  great  En- 
 "  deavour  hath  been  ufed  to  avoid 
 "  the.  Force  of  thefe  Texts ^  by  fliew^- 
 "  ing  that  the  Words,  for  ever  and 
 "  everlafiingj  are  frequently  ufed  in 
 "  Scripture  in  a  more  limited  Senfe, 
 "  only  for  a  long  duration  and  conti- 
 "  nuance.  Thus,  for  ever^  doth  ve- 
 "  ry  often  in  the  Old  Teflament  only 
 B  b  "  (]gni- 
 
370  On  the  Eternity 
 
 "  fignlfie  for  a  long  time^'  arjd  till  the 
 "  end  of  the  "Je-juijh  Difpenlation. 
 ^'  And  in:  the  Eftftle  of  St.  "^ude^ 
 ^  verfe  yth.  The  Cities  of  Sodom 
 "  and  Gomorrah  are  faid  to  be  fet 
 "  forth  for  an  Example _,  fujfering 
 ''  the  Vengeance  of  eternal  Fire^  that 
 *'  is,  of  a  Fire  that  was  not  extin- 
 "  guifhed  till  thofe  Cities  were  utter- 
 "  ly  confumed. 
 
 There  is  no  Hebrew  Word  which, 
 properly  fpeaking,  fignifies  Eternity ^ 
 or  a  Time  without  end,  :iD^ ly  Holam 
 means  only  a  Time,  whofe  beginnijig 
 or  end  is  not  known  ;  according  to 
 the  meaning  of  its  Root,  which  fig- 
 nifies  to  hide.  Thus  it  is  taken  in  a 
 fl:ri8:er,  or  lefs  ftrift  Senfe,  according 
 to  what  is  treated  of.  When  God,  or 
 his  Attributes  are  meant,  this  Word 
 is  underftood  in  its  greateft  Extent ; 
 that  is,  it  means  a  true  Eternity.  But 
 when  it  is  applied  to  Things  which 
 have  a  beginning  and  an  end^  it  is 
 then  alfo  taken  in  as  limited  a  Senfe 
 
 "  as 
 
of  He  L  lV  Torments.        371 
 
 as  the  Thing  requires.  Thus  when 
 God  fays  concerning  the  J^^i^'///;' Laws, 
 that  they  muft  be  obferved  Q'7'>y'7  le- 
 holanij  for  ever,  we  are  to  underftand 
 as  long  a  fpace  of  Time  as  God  fliould 
 think  fit ;  a  fpate  wliofe  end  was 
 unknown  to  the  y^icj*  before  the 
 coming  of  the  Mejjiab.  All  general 
 Laws,  and  fuch  as  do  not  regard  par- 
 ticular Occafions  and  Circumftances, 
 are  made  for  ever  ;  whether  it  be  ex- 
 prefsM  in  thofe  Laws  or  not ;  which 
 yet  is  not  to  be  underftccd  in  fuch 
 manner  as  if  the  foveraign  Power 
 couM  no  way  change  it.  The  for  e* 
 'uer  is  conftantly  underflood,  till  the 
 So  veraign  thinks  fit  to  change  that 
 Law.  So  the  Archbiiliop  makes  it 
 no  Difficulty. 
 
 "  I  fliall  readily  grant, y^J  he^,  that 
 *'  the  Words,  for  ever  and  everlafiing^ 
 ''  do  not  always  in  Scripture  fignify 
 "  an  endlcfs  Duration;  and  that  this 
 **  is  fufficiently  proved  by  the  Liilan- 
 "  ces  alledg^l  to  this  Purpofc.  But 
 3  b  2  "  then, 
 
372'  On  the  Eternity 
 
 *'  then,  ty^r<?W/>',  It  cannot  be  denied 
 
 ''  on  the  other  hand,  that  thefe  Words 
 
 "  are  often  in  Scripture  ufed  in  a  lar- 
 
 "  ger  Senfe,  and  fo  as  neceffarily  to 
 
 "  fignify  an  interminable  and  endlels 
 
 "  Duration.     As  where   Eternity  is 
 
 "  attributed  to  God,  and  he  is  faid 
 
 "  to  live  ever  and  ever  :  And  where 
 
 "  eternal  Happinefs  in  another  World 
 
 "  is  promifed  to  good  Men,  and  that 
 
 "  they  Jhall  be  for  ever    with  the 
 
 "  Lord.    Now  the  very  fame  Words 
 
 "  and  Exprefiions  are  us'd  concerning 
 
 "  the  Puniiliment  of  wicked  Men  in 
 
 "  another  Life,    and   there  is   great 
 
 "  Reafon  M^hy  we  fliould  underlland 
 
 "  them  in  the  fame  extent :  Both,  be- 
 
 "  caufe  if  God  had  intended  to  have 
 
 '"  told  us    that   the   Punilliment  of 
 
 "  wicked  Men  fliall    have   no  End, 
 
 "  the   Languages  wherein  the  Scrip- 
 
 "  tures  are  written  do  hardly  afford 
 
 "  fuller  and  more  certain  Words,  than 
 
 "  thofe  that  are  ufed  in  this   Cafe, 
 
 "  whereby  to  exprefs  to   us  a  Dura- 
 
 *'•  ration  without  End  :  And  likewife^ 
 
 "  which 
 
of  He  L  lV  Torments.         375 
 
 "  which  is  ahiiofl:  a  peremptory  De- 
 
 "  cifion   of  the   Thing,    becaufc  the 
 
 "  Duration    of  the    Punifliment    of 
 
 "  wicked  Men    is  in   the   very  fame 
 
 ''  Sentence  exprefsM  by  the  very  fame 
 
 "  Word,  which  is  us'd  for  the  Dura- 
 
 "  tion  of  the  Happinefs  of  the  Righ- 
 
 "  teous :  As  is  evident  from  the  Text^ 
 
 "  Tbefe,  fpeaking  of  the  wicked,  JhaU 
 *'  go  away:,  &^  v,6Kcf.(Ti\i  dicSmv^  into  eter- 
 
 "  nal  Tuntjhment  ;  but  the  righteous 
 
 "  G^  ^(i)Kv  a.'6)i'/oi',   into  Life  eternal.     I 
 
 *'  proceed  to  the 
 
 "  Second  Thing  I  propos'd  ;  name- 
 ''  ly,  to  fhew  that  this  is  not  incon- 
 "  fiftent  either  with  the  Juftice  or  the 
 *'  Goodnefsof  God.  For  in  this  the 
 "  Force  of  the  Objeclion  lies.  And 
 "  it  hath  been  attempted  to  be  an- 
 "  fwered  feveral  Ways,  none  of  which 
 "  feems  to  me  to  give  clear  and  full 
 ^  SatisfaQion  to  it. 
 
 Bb3  '^Firjl, 
 
374  0;/  the  Eternity, 
 
 "  FirJIj  It  is  faid  by  fome,  that  be- 
 "  caule  Sin  is  infinite  in  refpe£t  o^ 
 "  the  ObjeQ:  againfl:  whom  it  is  com- 
 "  mitted,  which  is  God,  therefore  it 
 "  deferves  an  infinite  Punifhment. 
 
 "But  this  I  doubt  will  upon  Ex- 
 "  amination  be  found  to  have  more  of 
 "  Subtlety  than  of  Solidity  in  it.  'Tis 
 "  true  indeed,  that  the  Dignity  of  the 
 *'  Perfon  againft  whom  any  Offence  is 
 "  committed,  is  a  great  Aggravation 
 ^^  of  the  Fault.  For  which  Reafon 
 ^'  all  Offences  againft  God  are  certain- 
 *'  ly  the  greateft  of  all  other  :  But 
 *'  that  Crimes  fhould  hereby  be  heigh- 
 "  ten'd  to  an  infinite  Degree,  can  by 
 *'  no  means  be  admitted ;  and  that 
 "  for  this  plain  Reafon ;  becaufe  then  ; 
 "  the  Evil  and  Demerit  of  all  Sins 
 "  muft  neceffarily  be  equal  ;  for  the 
 *'  Demerit  of  no  Sin  can  be  more 
 *'  than  infinite :  And  if  the  Demerit 
 "  of  all  Sins  be  equal,  there  can  then 
 be  no  Reafon  for  the  Degrees  of  Pu- 
 
 "  nifliment   ' 
 
 a 
 
of  H  L  L  Ls  Torments.         375 
 
 "  nidiment  in  another  World  :  But 
 "  to  deny  that  therj  are  Degrees  of 
 "  Puniihmcnt  there,  is  not  only  coa- 
 "  trary  to  Realba,  but  to  our  Savi- 
 "  owr'^s  cxprefs  Airertion,  that  Tome 
 "  fliall  be  beaten  '•jjith  many  Strifes 
 "  and  fome  with  fewer,  and  that  it 
 "  fhall  be  more  tolerable  for  fome  in 
 "  the  Day  of  Judgment  tlian  for  o- 
 "  thers.  Befides,  that  by  the  liime 
 *'  Reafon  tliat  the  lead:  Sin  that  is 
 "  committed  againfl  God  may  be  faid 
 "  to  be  infinite,  becaufe  of  its  Objedl; 
 "  the  leall  Puxjifliment  that  is  inflio 
 "  ted  by  God  may  be  faid  to  be  infi- 
 "  nite,  becaufe  of  its  Author  ;  and 
 "  then  all  Punilhments  from  God 
 "  as  well  as  all  Sins  againft  him 
 "  would  be  equal ;  which  is  palpably 
 *-'  abfurd.  So  that  this  Anfwer  is  by 
 "  no  Means  fufiicicnt  to  break  the 
 **  Force  of  this  Objedion. 
 
 Besides,    it   may  be  obfcrv'd, 
 
 that  the  Perfon  againil  whom  a  Fault 
 
 is  committedt  makes  it  to  be  greater, 
 
 B  b  4  when 
 
^j6  On  the  Eternity 
 
 -when   it  is  direftly  againft  that  Per- 
 fon,    and  not  when   it  regards  him 
 only  indiredly.     All  the  Crimes  that 
 are  committed  in  a  Kingdom  are  op- 
 pos'd  to  the  Will  of  the   Prince  ;  yet 
 ^11  are  not  Crimes  of  High-Treafon, 
 neither  are  they  punifliM  fo  feverely. 
 Crimes  of  High-Treafon  are  fuch  as 
 are  committed  with  a  Defign   to  hurt 
 the  Perfon  or  Authority  of  the  Prince; 
 and  not  all  thofe  that  are  committed 
 againfl  the 'Laws  of  the  State.     Thus 
 in  refpect  of  God,  Atheifm  and  all  its 
 Confequences.  are  more  direOiIy  com- 
 mitted  againft  God,    and  are  much 
 greater  SinSj    than  thofe    which  are 
 Breaches  of  other  Divine  Laws.     Be- 
 fidesj  as  to  the  Aggravation  of  a  Sin,    j 
 we  muft  have  regard  to  the  Circum- 
 ftances  ;  as  for  Example,  to  the    De- 
 gree of  Knowledge  of  them  that  fin, 
 the  Malice  of  their  Behaviour,  the  ill 
 Confequences  of  their  Actions,  and 
 other  fuch  Things.    Thcfe  Circum- 
 ftances  do  much  more  aggravate  the 
 Sin,  than  the  Objedl,  againft  which 
 
 it 
 
of  H  E  L  lV  Torments.      577 
 
 it  was  committed.  Juftice  requires 
 the  Weaknefs  of  the  Sinners  to  be 
 confider'd,  as  well  as  the  Perfon  a- 
 gainil  whom  the  Sin  is  committed. 
 
 "  It  is  faid    by  others,  conthntes 
 
 "  the  Abp,  that  if  wicked  Men  lived 
 
 "  for  ever  in  this  World,  they  would 
 
 "  fin  for  ever,  and  therefore  theyde- 
 
 "  ferve  to  be  punifliM  for  ever.     But 
 
 "  this  hath  neither  Truth  nor  Reafon 
 
 "  enough  in    it  to  give  Satisfa61:ion. 
 
 "  For  who  can  certainly  tell,  that  if  a 
 
 "  Man  lived  never  fo  long  he  would 
 
 "  never  repent  and  grow  better  ? 
 
 "  Befides  that,  the  Juftice  of  God 
 doth  only  punifli  the  Sins  which 
 Men  have  committed  in  this  Life, 
 and  not  thofe  wliich  they  might 
 poiTibly  have  committed  if  they 
 *'  had  lived  longer. 
 
 "  Thirdly^  It  is  faid  in  the  lafl; 
 "  Place,  that  God  doth  fet  before 
 *'  Men  everlaif ing  Happincfs  and  Mi- 
 
 "  fciy. 
 
37 8  On   the   Eternity 
 
 "  fery,    and    the  Sinner    hath    his 
 
 "  Choice.     Here  are    two  Things 
 
 ^'  faid  which  bid  fairly  towards  an 
 "  Anfwer. 
 
 "  Firjij  That  the  Reward  which 
 '^  God  promifeth  to  our  Obedience  is 
 *'  equal  to  the  Punifhment  which  he 
 "  threatens  to  our  Difobedience  ;  but 
 "  yet  this  I  doubt  will  not  reach  the 
 "  Bufinefs ;  becaufe,  though  it  be  not 
 *'  contrary  to  Juftice  to  exceed  in  Re- 
 "  wards,  that  being  Matter  of  mere 
 "  Favour  ;  yet  it  may  be  fo  to  exceed 
 "  in  Puniihments. 
 
 "  Secondly  J  It  is  farther  faid,  that 
 "  the  Sinner  in  this  Cafe  hath  no- 
 *^  thing  to  complain  of,  fmce  he  hath 
 "  his  own  Choice.  This  I  confefs  is 
 '^  enough  to  filence  the  Sinner,  and 
 "  to  make  him  to  acknowledge  that 
 ,*'  his  Deftrudion  is  of  himfelf ;  but 
 "  yet  after  all  that,  it  does  not  feem 
 "  fo  clearly  to  fatisfy  the  Objedlion 
 
 from  the  Difproportipn  between  the 
 
 ^l  Fault  and  the  Punillynent. 
 
 '^  And 
 
 sc 
 
«/H 
 
 lV  Torment s^         379 
 
 <«  A  N  D  therefore  I  O^ail    ncl. 
 «  to  clear,  if  it  iTraybe,  this  Mciti- r 
 «  yet  a  little  farther  by  tlicfe  tbllow- 
 ^'  ing  Confiderations. 
 
 "  Fi^y?j  Let  it  be  confidci  J,  thdt 
 «  the    Meafure   of    Penalties,    with 
 ''  refpcQ:    to    Crimes,    is    not  or.ly^ 
 «  nor  always  to  be  taken   from   the 
 «  Quality  and  Degree  of  the  Offence, 
 "  much  lefs   from  the  Duration  and 
 "  Continuance  of  it,    but  from  the 
 ''  Reafons  of  Government;  wbijhre- 
 «  quires  fuch  Penalties  as  may,  if  it 
 «  be  pofTible,  fecure  the  Obfervation 
 ««  of  the  Law,  and  deter  Men   from 
 "  the  Breach  of  it.     And  the  Reafon 
 "  of  this   is    evident,    becaufe  if  it 
 ''  were  once  declared  that   no  Man 
 '<^  fhould  fuffer  longer  for  any  Crime 
 "  than  according  to  the  Proportion  of 
 "  the  Time  in  which  it  was  commit- 
 "  ted,  theConfequenceof  this  would 
 "  be,   that   Sinners  would    be    bct- 
 «f  ter  Husbands  of  their  Time,    and 
 
 \'  fin 
 
3  So  On  the  Eternity 
 
 "  fin  fo  much  the  fafter,   that  they 
 
 *'  might  have  the  greater   Bargain  of 
 
 "  it,  and  might  fatisfy  for  their  Sins 
 
 "  by  a  fhprter  Punilhment. 
 
 "  And  it  would  be  unreafonable 
 "  likewife  upon  another  Account ;  be- 
 "  caufe  fome  of  the  greateft  Sins  may 
 "  perhaps  be  committed  in  the  fhort- 
 "  eft  Time ;  for  inftance  Murder  ;  the 
 "  A8:  whereof  may  be  over  in  a  Mo- 
 "  ment,  but  the  Effeds  of  it  are  per- 
 "  petual.  For  he  that  kills  a  Man 
 *'  once,  kills  him  for  ever.  The  A61 
 ''  of  Murder  may  be  committed  in  a 
 "  trice,  but  the  Injury  is  endlefs  and 
 "  irreparable.  So  that  this  Objection 
 "  of  temporary  Crimes  being  punifli- 
 "  ed  with  fo  much  long  Sufferings, 
 "  is  plainly  of  no  Force. 
 
 *'  Besides  that,  whoever  confi- 
 "  ders  how  ineffe6lual  the  threatning 
 "  even  of  eternal  Torments  is  to  the 
 "  greateft  Part  of  Sinners,  willfoonbe 
 "  fatisfy 'd  that  a  lefs  Penalty  than  that 
 
 «  of 
 
of  He  L  lV  Torments.       381 
 
 ''  of  eternal  Sufferings,  would  to  the 
 
 «'  far  greateft  Part  of  Mankind  have 
 
 "  been  in  all  probability  of  little  or 
 
 "  no  Force.     Ajid  therefore,  if  any 
 
 "  Thing  more   terrible  than  eternal 
 
 "  Vengeance  could  have  been  threat- 
 
 "  ned  to  the  Workers  of  Iniquity,  it 
 
 "  had  not  been  unreafonable,  becaufe 
 
 *'  it  would  all  have  been  little  enough 
 
 "  to  deter  Men  effedually  from  Sin. 
 
 "  So  that  what  Proportion  Crimes 
 "  and  Penalties  ought  to  bear  to  each 
 
 fc)' 
 
 *'  other,  is  not  fo  properly  a  Confi- 
 "  deration  of  Juflice,  as  of  Wildom 
 ^  and  Prudence  in  the  Law-giver. 
 
 "And  the  Reafon  of  this  feems 
 ''  very  plain,  becaufe  the  Meafure  of 
 ^'  Penalties  is  not  taken  from  any  ftridl 
 ''  Proportion  betwixt  Crimes  and  Pu- 
 "  nifliments,  but  from  one  great  End 
 "  and  Defign  of  Government,  which 
 ''  is  .to  fecure  the  Obfcrvation  of 
 *•'  wholefome  and  necefTary  Laws; 
 '^  and  confequently  whatever  Penal- 
 
 "  ties 
 
381  On  the  Eternity 
 
 ^*  ties  are  proper  and  neceflary  to  this 
 tt  End  are  not  unjuft. 
 
 "  And  this  Confideration  T  defire 
 "  may  be  more  efpecially  obferved, 
 *'  becaufe  it  ftrikes  at  the  very  Foun- 
 ^'  dation  of  the  ObieQ:ion.  For  if 
 "  the  appointing  and  apportioning  of 
 "  Penalties  to  Crimes  be  not  fo  pro- 
 '^  perly  a  Confideration  of  Juftice, 
 "  but  rather  of  Prudence  in  the  Law- 
 •^  giver  ;  then  whatever  the  Difpro- 
 ^'  portion  maybe  between  temporary 
 "  Sins  and  eternal  Sufferings,  Juftice 
 "  cannot  be  faid  to  be  concerned  in 
 t'  it. 
 
 "  Justice  indeed  is  concerned, 
 *^  that  the  Righteous  and  the  Wicked 
 *^  lliould  not  be  treated  alike;  and 
 "  farther  yet,  that  greater  Sins  fhould 
 "  have  a  heavier  Punifhment,  and 
 ^'  th?-t  mighty  Sinners  jhoiild  be  migh- 
 ^^  tily  tormented i  but  all  this  may  be 
 ^'  "^  k  iM  and  adjufted  in  the  De- 
 ^  ^  ':he  Intenfiiels  of  the  Suf- 
 
 ''I  fering, 
 
of  He  L l's  Torments-         385 
 
 '^  fering,  without  making  any  Diffe- 
 "  rence  in  the  Duration  of  it. 
 
 '■''  The  Cafe  then  in  fhort  flands 
 '^  thus.  Whenever  we  break  the 
 "  Laws  of  God,  we  fall  into  his 
 ''  Hands,  and  lie  at  his  Mercy  ;  and 
 *'  he  may  without  Injuftice  inflid 
 "  what  Punilliment  upon  us  he 
 *'  pleafeth  :  And  confequently,  to  fe- 
 '*  cure  his  Law  from  Violation,  he 
 "  may  beforehand  threaten  what  Pe- 
 "  nalties  he  thinks  fit  and  neceilary 
 *'  to  deter  Men  from  theTranfgreflion 
 *'  of  it.  And  this  is  not  efteemM  un- 
 ''  juft  among  Men,  to  punifli  Crimes 
 "  that  are  committed  in  an  inftant, 
 "  with  the  perpetual  Lofs  of  Ellate, 
 "  or  Liberty,  or  Life. 
 
 For  the  right  underflanding  of 
 this,  we  muft  know,  that  the  Pains 
 fettled  by  the  Laws,  are  only  appoin- 
 ted for  one,  or  fome  one  of  thefe  four 
 Ends.  The  Firft  is  to  repair  the  Li- 
 jury,  as  when  a  Man  is  condemned  to 
 
 repair 
 
384  On   the  Eternity 
 
 repair  the  Wrong  that  he  has  done  to 
 another.  The  Second,  is  to  corre8: 
 thofe  that  have  committed  a  Fault, 
 whether  they  be  puniflied  in  their 
 Goods  or  Perfons  ;  to  the  intent  that 
 People  may  obferve  the  Laws,  and  be 
 honell  Men.  The  Third,  is  to  pre- 
 vent Evil,  by  making  an  Example  of 
 fome,  to  hinder  others  from  commit- 
 ting the  Diforders  for  which  Punifli- 
 ments  are  inflifted,  and  which  would 
 otherwife  be  prejudicial  to  Society. 
 The  Fourth,  is  to  fatisfy  offended  Ju- 
 flice,  by  impofing  Pains  proportional 
 to  the  Crimes.  Several  Things  may 
 be  found  upon  this  SubjeQ:  in  Gro- 
 Tius,  de  Jure  Belli  &  Vacisj  B.  2. 
 Chap.  20.  And  Puffendorf  de 
 Jure  Natura  &  Gentiumj  B.  8. 
 Chap.  3. 
 
 The  ^ains  of  another  Life  are 
 neither  appointed  for  repairing  an  In- 
 jury, or  making  the  Sinner  to  amend 
 nor  for   preventing   Evil,   at  leaft  at 
 the  Time  that  they  are  infli6led,  as  all 
 
 the 
 
o/  H  E  L  l'^  Torments.      3^5 
 
 the  World  no^v  believes.  But  it  Is 
 only  of  thofe  Pains,  of  whicii  Ibme 
 pretend  to  affirm  that  there  is  not  an 
 equal  Proportion  obferv'd  between 
 the  Crime  and  its  PuniQiment.  The 
 Injury  is  greater  or  lefs,  accoi'ding  to 
 the  Circumftances,  and  the  Reparati- 
 on varies  alfo  according  to  them,  au 
 may  be  learn'd  in  the  forenam'd  Au- 
 thors ;  fo  that  Ibmetimes  not  upon 
 account  of  the  prefjnt  Wrong,  but 
 upon  account  of  the  Confequences,  a 
 Reparation  is  exa£lcd,  which  is  much 
 greater  than  the  Damage  done.  Of- 
 tentimes alfo  to  reform  a  People,  or 
 prevent  an  Evil,  much  more  Icverc 
 Pains  are  infli£lcd  than  would  other- 
 wife  be,  if  the  People  were  not  ad- 
 dicted to  certain  Vices,  and  if  nothing 
 was  to  be  fear'd  for  the  future.  This  is 
 the  Reafon  of  the  want  of  Proporti-^ 
 on,  which  fometimes  appears  to  be 
 between  the  PuniHiments  which  the 
 Sovereigns  inflift^  and  the  Faults 
 Avhich  have  been  committed.  But  if 
 wc  throughly  examine  the  Reafon s 
 C  c  wliy 
 
38(5  On  the  Eternity 
 
 why  the  Sovereiga  does  thus,  fuppo- 
 fing  him  juft^  we  fhall  not  find  fuch 
 a  Difproportion  as  at  firfl  appears  to 
 be  ;  becaufe  we  iliall  eafily  conceive, 
 that  the  Circumftances,  in  which  a 
 State  happens  to  be,  do  very  much 
 diminiili,  or  aggravate  the  Faults ; 
 which  are  not  fo  much  confide I'd  in 
 themfelves,  as  in  refpeft  to  the  Harm 
 winch  they  may  do  to  the  State,  if 
 they  are  not  feverely  punifh'd.  That 
 we  may  rightly  underhand  what  Pro- 
 portion there  is  between  the  Fault  and 
 the  Punifliment,  we  muft,  together 
 with  the  Fault,  weigh  all  the  Evil 
 which  it  wouM  caufe  at  certain  Con- 
 jun6lures,  if  it  was  not  feverely  pu- 
 nilliM  ;  for  this  is  what  the  Sovereign 
 confiders  when  he  is  govern'd  by 
 Wifdom,  and  willing  to  obferve  Juf- 
 tice.  Thus  in  this,  as  well  as  in  eve- 
 ry Thing  elfe,  he  muft  obferve  the 
 Rules  of  Juftice,  and  of  Proportion 
 /between  the  Faults  and  the  Punifh- 
 ments.  If  the  Sovereign,  for  the  Repa- 
 ration of  a  Damage,  fmall  in  it  felf,  and 
 
 which 
 
of  H  E  L  Ls  Torments,       387 
 
 which  could  have  no  ill  Confcqucnces, 
 fliou'd  impofe  a  Punillinient  altoge- 
 ther difproportionable,  he  might  very 
 defcrvedly  be  faid  to  be  unjulil:. 
 
 Therffore  I  don't  know,  whe- 
 ther the  Anfvver  that  Archbifliop Til- 
 lots  on  gives  here  is  altogether  latis- 
 faftory.  Neverthelefs  it  may  be  laid,  ' 
 tliat  if  God's  Threats  be  confider'd  in 
 thcmfelves,  and  belbre  the  Execution 
 of  them  be  Teen  (and  that  is  the  Man- 
 ner in  which  we  confider  them  whilfl 
 we  live)  they  may  ferve  to  repair  the 
 Wrong  that  is  done  to  another,  to 
 better  thofe  that  are  frighted  with 
 them,  and  to  prevent  a  great  many  E- 
 vils.  If  we  confider  them  as  being 
 yet  but  Threats,  and  before  their 
 Execution,  no  Man  can  complain 
 of  them.  Tho'  they  fliould  menace 
 Pains  much  greater  than  one  would 
 think  cou'd  be  deferv'd  by  the  Sins  o^^ 
 lb  blind  and  frail  a  Creature  as  Man, 
 and  whofe  Confequences  do  not  ex- 
 tend beyond  this  Earth  or  this  Life; 
 Cc  2  yet 
 
388  On  the  Eternity  ^ 
 
 yet  God  cou'd  not  be  (aid  to  be  unjuft, 
 neither  cou'd  the  Holy  Scripture  give 
 us  an  ill  Notion  of  his  Juftice ;  becaufe 
 we  know  that  Threats  are  not  exe- 
 cuted with  the  utmoft  Rigour,  and 
 that  more  Severity  is  exprefsM  than 
 defign'd,  to  fright  thofe  whom  we 
 love  and  wou'd  keep  in  their  Duty. 
 The  Cafe  being  thus,  it  may  be  faid, 
 to  quiet  the  Mind  of  thofe  who  are 
 ftartled  at  the  Eternity  of  the  Punifh- 
 ments,  that  no  one  on  Earth  can  com- 
 plain of  the  divine  Juftice,  in  Refpe8: 
 to  the  Pains  of  the  next  Life-,  becaufe 
 no  one  yet  knows  what  will  be  their 
 Execution  at  the  Day  of  Judgment, 
 nor  how  the  Souls  of  wicked  Men  are 
 treated  now  when  they  die.  Befides, 
 God  has  in  this  Life  given  us  fo  many 
 Proofs  of  his  Kindnefs,  both  in  the 
 Works  of  his  general  Providence, 
 and  in  the  Revelation  of  the  Gofpel, 
 that  he  very  well  deferves  that  we 
 fliou'd  rely  upon  him  in  RefpeQ: 
 of  the  next  Life,  and  be  perfuaded 
 that  he  will  do  nothing  that  is  con- 
 trary to  the  ftrideil  Juftice.    If  his 
 
 Threats 
 
of  He  L  l's  Torment s^         3^9 
 
 Threats   contain  exceiTive  Pains,    he 
 has   it  always  in  his  Power  to  mode- 
 rate them,    as  Equity  fliall  require  ; 
 and  we  mud  not  doubt  but  that  he 
 will  do  it,  it'  his  fovereign  Perfection 
 engages  him  to  it.     For  my  Part,   I 
 am  pcrfuaded,  that  the  Clouds  which 
 darken  our  Sight  being  then  difpcrs'd, 
 the  Wicked  and  the  Good  will  have  e- 
 qual  Reafon  to  acknowledge  his  Juftice 
 on  the   one  Hctnd;  and  on  the  other, 
 how   much   thofe   have   been    in  the 
 wrong  who  have   expos'd  themfelves 
 to  the  Eifefts  of  it.     Then  let  fuch  as 
 find  Fault  with  the  Gofpel  Revelation, 
 becaufe  it  fpeaks   of  eternal  Punifli- 
 mcnts,  own  themfelves  in  the  wrong, 
 and  forbear  complaining  till  they  have 
 feen  the  Execution  of   thofe  Punifli- 
 ments.     Let  them  \n  the  mean  Time 
 entertain  a  favourable  Opinion  of  the 
 Divine  Bounty   and  JulHce  ;  judging 
 of  the  future  by  what  is  already  pafs'd. 
 Nothing  unjuft  is  requir'd    of  them, 
 and   the    Advice   which  is  given  of 
 them,  cannot  but   be   very  much  for 
 their  Advantage.     It  can  be  no  Preju- 
 C  c  3  dice 
 
390  On  the  Eternity. 
 
 dice  to  tliem,  to  have  had  an  high  O- 
 pinion  of  God's  Attributes,  and  they 
 hazard  all  in  beginning,  even  in  this 
 Life,  to  blafpheme  againft  their  Ma- 
 ker, in  cenfuring  his  Revelation.  Muft 
 they  for  the  Satisfaction  of  an  unrea- 
 fonable  Paflion  expofe  themfelves  to 
 the  moft  fevere  Effeds  of  the  Divine 
 Juftice,  if  there  be  a  Divine  Juftice, 
 as  we  have  fuch  Reafons  to  believe  as 
 they  can  by  no  Means  overthrow  : 
 They  are  at  leaft  forc'd  to  confcfs, 
 •  that  no  Body  can  demonftrate  the 
 contrary  ;  and  in  fuch  a  Doubt,  a 
 Man  muil  be  mad  to  inveigh  againil 
 what  he  will  find  but  too  true. 
 
 LaJIly'j  I  take  no  Notice  of  the 
 fourth  End  of  Punifhments,  infli8:ed, 
 according  to  fome,  only  to  fatisfy  of- 
 fended Juftice  ;  tho-  it  is  ufual  to  re 
 fer  to  Punifhments  of  that  fort,  thofe 
 of  the  next  Life ;  becaufe  the  Arch- 
 bifliop  takes  no  Notice  of  them  in 
 what  he  has  jufl  faid  ;  and  what  he 
 fays  afterwards  will  anfwer  all  the  Ob- 
 
 jeclions 
 
of  Hel  l's  Torment s^         39 1 
 
 je^llons  that  caji  be  rais'cl  on  this  Oc- 
 cafion,  concerning  the  Difproportion 
 of  tlie  Faults  and  the  Puniihments. 
 
 "Secondly,  fays  he^  This  will 
 "  yet  appear  more  realbnable  when  we 
 '^  confider,  that  after  all,  he  that  threa- 
 "  tens  hath  ftill  the  Power  of  Executi- 
 "  on  in  his  own  Hands.  For  there  is 
 "  this  remarkable  Difference  between 
 "  Promifes  and  Threatnings ;  that  he 
 '^  who  promifeth  pallcth  over  a  Right 
 "  to  another,  and  thereby  ftands  ob- 
 "  liged  to  him  in  Jufticeand  Faithful- 
 "  nefs  to  make  good  his  Promife  ,•  and 
 "  if  he  do  not,  the  Party  to  whom 
 "  the  Promife  is  made,  is  not  only 
 "  difappointed,  but  injurioufly  dealt 
 "  withal:  But  in  Threatnings  it  is 
 "  quite  otherwife.  He  that  threatens 
 "  keeps  the  Right  of  punifhing  in 
 "  his  own  Hand,  and  is  not  obliged 
 "  to  execute  what  he  hath  threatned, 
 "  any  further  than  the  Reafons  and 
 "  Ends  of  Government  do  require: 
 J^  And  he  may  without  any  Injury  to 
 C  c  4  ^\  the 
 
cc 
 
 u 
 
 39Z  On  the  Eternity 
 
 the  Party  threatned,  remit  and  a-* 
 bate  as  much  as  he  pleafeth  of  the 
 Punifliment  that  he  hath  threatned ; 
 and  becaufe  in  To  doing  he  is  not 
 
 *^  worfe  but  better  than  his  Word,  no 
 Body  can  find  Fault,  or  complain 
 of  any  Wrong  or  Injuftice  thereby 
 
 "  done  to  him, 
 
 "  Nor  is  this  any  Impeachment  of 
 f'  God's  Tiuth  and  Faithfuinefs,    any 
 "  more  than    it   is  efteem'd    among 
 "  Men  a  Piece  of  Falfliood  not  to  do 
 "  what  they  have  threatned.     God 
 "  did  abfolutely  threaten  the  Deilru- 
 "  £lion  of  the  City  of  Nineveh j  and 
 "  his  peevilh  Tro^het  did  underliand 
 ''  the  Threatning  to  be  abfolute,  and 
 "  was  very  angry  with  God  for  em- 
 "  ploying  him  in  a  MelTage  that  was 
 "  not  m.ade  good.     But  God  under- 
 "  Hood  his  own  Right,  and  did  what 
 he    pleas'd,    notwithftanding     the 
 Threatning  he  had  denounc'd  •  and 
 for  all  Jonah  was  fo  touch'd  in  Hp- 
 nour,  that  he  had  rather  have  died 
 
 ''  him-^ 
 
of  He  LLs  Torrr.ents.       395 
 
 ^'  himfclf,  than  that  Nineveh  lliould 
 *'  not  have  been  deftroy'd,  only  tq 
 "  have  verifyM  his  Mefliige. 
 
 *'  I  know  it  is  faid  in  this  Cafe, 
 "  that  God  hath  confirm'd  thefe 
 "  Threatnings  by  an  Oath,  which  is 
 "  a  certain  Sign  of  the  Immutability 
 ''  of  his  Counfel  ;  and  therefore  his 
 "  Truth  is  concern'd  in  the  ftrid:  and 
 *'  rigorous  Execution  of  them.  The 
 "  Land  of  Canaan  was  a  Type  of 
 "  Heaven,  and  the  Ifraelites  who  re- 
 "  bell'd  in  the  Wildernefs  were  alfo  a 
 "  Type  of  impenitent  Sinners  under 
 "  the  Gofpel  ;  and  confequently  the 
 "  Oath  of  God  concerning  the  rebel- 
 "  lious  Ifraelites^  when  he  f'Ji'are  tK 
 "  his  JVrath  that  they  jhoiild  not  en- 
 "  ter  into  his  ReJIj  that  is,  into  the 
 *'  Land  of  Canaan^  doth  equally  o- 
 *'  blige  him  to  execute  his  Threatning 
 ''  upon  all  im.pcnitent  Sinners  under 
 "  the  Gofpel,  that  theyjhall  never  en- 
 "  ter  into  the  Kingdom  of  God.  And 
 "  this  is  very  truly  reafon'd,  fo  far  as 
 
 "  the 
 
394  ^^   ^^^   Eternity 
 
 the  Threatiiing  extends,  which  if 
 we  attend  to  the  plain  Words  of  it, 
 beyond  which  Threatnings  are  ne- 
 ver to  be  rtretch'd,  doth  not  feem 
 to  reach  any  further  than  to  the  Ex- 
 clufion  of  impenitent  Sinners  out 
 of  Heaven,  and  their  falling  finally 
 fliort  of  the  Reft  and  Happinefs 
 of  the  Righteous :  Which,  however, 
 diredly  overthrows  the  Opinion 
 afcrib'd  to  Ortgen^  that  the  Devils 
 and  wicked  Men  fhall  all  be  faved 
 at  laft  ;  God  having  fworn  in  his 
 Wrath  J  that  they  Jhall  never  en- 
 fer  into  his  Reji, 
 
 Nevertheless,  it  is  certain  that 
 whatever  agrees  with  the  Type  does 
 not  neceffarily  agree  with  the  Anti- 
 type ;  and  that  this  typical  Divinity 
 contains  rather  Applications  of  Pafla- 
 ges  to  a  Subject  different  from  that 
 which  tliey  direftly  treat  of,  than  de- 
 monftrativx  Proofs.  This  is  the  Rea- 
 fon  why  School-men  fay  that  nothing 
 can  be  concluded  from  Symbols.  Theo- 
 
 logia 
 
of  Hell's  Torments.  39? 
 
 /oi^ia  Symbolka  no{i  eft  Argumentati- 
 nja.  Except  the  Scripture  teaches  us 
 that  God  had  regard  to  fuch  and  iucli 
 Things,  when  he  exprcilcs  himfelf  at- 
 ter  fuch  a  particular  manner,  we  can- 
 not fpeak  of  Types  with  any  Cer- 
 tainty. 
 
 "  But  then,   as  to  the  eternal  Mi- 
 "  fery  and   Punifliment  threatned  to 
 "  wicked  Men  in  the  other  World, 
 **  though  it  be  not   necefllu-ily  com- 
 "  prehended   in  this  Oath,    that  they 
 "  flyall  not  enter  into  his  Reft  ;   yet 
 "  we  are  to  confider,  that  both  the 
 "  Tenor  of  the  Sentence^   which  our 
 "  blelfed  Saviour  hath  affurM  us  will 
 "  be   pafbM   upon  them  at  the  Judg- 
 "  ment  of  the  great  Day,  "Befart  ye 
 ''  cnrfed  into  everlafting  fire  \    and 
 "  likewifc  this  Declaration  in  the  Text, 
 "  that  the  Wicked  ftoall  go  a'-juay  into 
 "  everUfting    Tuniflment  y    though 
 "  they  do  not  reftrain  God  from  do- 
 *'  ing  what  he  pleafes,  yet  they  cut 
 t'  off  from  the  Sinner  all  reafonable 
 
 "  Hopes 
 
39*^  On  the  Eternity 
 
 "  Hopes  of  the  Relaxation  or  Mitiga- 
 ^'  tion  of  them.  For  fmce  the  great 
 "  Judge  of  the  World  hath  made  fo 
 *'  plain  and  exprefs  a  Declaration, 
 "  and  will  certainly  pafs  fuch  a  Sen- 
 ^'  tence,  it  would  be  the  greatefl:  Fol- 
 ^'  ly  and  Madnefs  in  the  Wo  rid  for  the 
 ''  Sinner  to  entertain  any  Hope  of 
 ^'  efcaping  it,  and  to  venture  his  Soul 
 ^  upon  that  Hope. 
 
 "  I  know  but  one  Thing  more, 
 *'  commonly  faid  upon  this  Argument, 
 "  that  feems  material.  And  that  is 
 "  this,  that  the  Words  T>eath  and  T)e^ 
 "  JlruBioUj  and  Terijhing^  whereby 
 "  the  Puniiliment  of  wicked  Men  in 
 "  the  other  World  is  moft  frequently 
 *'  exprefsM  in  Scripture^  do  moft  pro- 
 "  perly  import  Annihilation^  and  an 
 ^'  utter  End  of  Being,  and  therefore 
 ''  may  reafonably  be  lb  underilood  in 
 "  the  Matter,  of  which  we  are  now 
 "  fpeaking. 
 
 "To  this  I  anfwer,  that  thefc 
 "  Words   and  thofe,   which   anfwer 
 
 "  them 
 
of  He  L  lV  Torments.       397 
 
 "  them  in  other  Languages,  are  o^ 
 "  ten,  both  in  Scripture^  and  other 
 "  Authors^  ufed  to  fignifie  a  State  of 
 "  great  Mitery  and  Suffering,  without 
 "  the  utter  Extinction  of  the  Mifer- 
 "  able.  Thus  God  is  often  in  Scrijp- 
 "  ture  faid  to  bring  "Deftru^ion  upon 
 *'  a  Nation  when  he  fends  great  Judg- 
 "  ments  upon  them,  though  they  do 
 "  not  exterminate  and  make  an  utter 
 "  End  of  them. 
 
 IC 
 
 ''And  nothing  is  more  common 
 in  moft  Languages,  than  by  Ter'ijh- 
 ''  ing  to  exprefs  a  Perfon's  being  un- 
 "  done  and  made  very  miferable.  As 
 "  in  that  known  PalTage  in  Tiberius^s 
 "  Letter  to  the  Ro?nan  Senate,  Ita 
 ''  me  'T>ii  T>eaque  omnes  pejus  per- 
 "  dant_,  quam  hod'ie  per  ire  me  fentiOj 
 "  Sec.  Let  all  the  Gods  and  Goddejfes 
 "  faith  he,  deft roy  me  ijuorfe^  than  at 
 "  this  very  Time  I  feel  my  felf  to  pe- 
 "  rijhj  8cc.  in  wliich  fiying,  the 
 *'  Words,  dejiroy  and/^r///?,  are  botli 
 [^  of  them  us'd  to  exprefs  the  mifer- 
 
 "  able 
 
398  On  the  Eternity 
 
 "  able  Anguilh  and  Torment,  which 
 ^'  at  that  Time  he  felt  in  his  Mind, 
 "  2is  Tacitus  tcWs  us  at  large. 
 
 And  as  for  the  Word  7)eatb  ;  a 
 "  State  of  Mifery,  which  is  as  bad  or 
 "  worfe  than  Death,  may  properly 
 "  enough  be  call'd  by  that  Name: 
 "  And  for  this  Reafon  the  Punifhment 
 "  of  wicked  Men  after  the  Day  of 
 "  Judgment  is  in  the  Book  of  the  Re- 
 "  velation  fo  frequently  and  fitly  call'd 
 "  the fecond Death ^'KtM,  XX,  14.  And 
 "  the  Lake  of  Fire^  into  which  the 
 "  Wicked  Jhall  be  caft  to  be  torment- 
 "  ed  in  it,  is  exprefly  call'd  the  fecond 
 
 "  Death, 
 
 ■% 
 
 "But  befides  this,  they  that  ar- 
 ''  gue  from  the  Force  of  thefe  Words, 
 *'  that  the  Punifhment  'of  wicked  Men 
 "  in  the  other  World  fliall  be  nothing 
 "  ehe  but  an  utter  End  of  their  Be- 
 ■  "  ing,  do  necelfarily  tall  into  two 
 "  great  Inconveniences. 
 
 "First 
 
of  He  L  Ls  Torments,         399 
 
 "  First,  that  hereby  tlicy  exclude 
 
 **  all  pofitive  Punifliment   and  Tor- 
 
 ''  nient  of  Sinners.     For  if  the  fecond 
 
 ''  Death^  and  to  be  deftroy'd,  and  to 
 
 "  jperi/h^  fignifie  nothing  elfe  but  the 
 
 "  Annihilation  of  Sinners,  and  an  utter 
 
 "  Extindion   of  their  Being  ;  ,  and  it' 
 
 "  this  be  all  the  Etie6l  of  that  dreadfal 
 
 *'  Sentence^  which  fliall  be  pafsM  upon 
 
 "  them   at   the   ^ay  of   Judgment^ 
 
 "  then  the  Fire  of  Hell  is   quench'd 
 
 "  all  at  once,  and  is  only  a  frightful 
 
 "  Metaphor    without  any  Meaning. 
 
 "  But  this  is  diredly  contrary  to  the 
 
 "  Tenor  of  Scripture^   wliich  cloth  fo 
 
 "  often  defcribe    the    Punifliment  of 
 
 ''  wicked    Men  in   Hell  by  pofitive 
 
 "  Torments  :    And  particularly  our 
 
 "  Blefled   Saviour^  defcribing  the  la- 
 
 "  mentable  State  of  the  Damned   in 
 
 "  Hell,   exprelly  lays,  that  there /hall 
 
 ''  be 'juee ping  and '-Ji: ailing^  and  gnajh- 
 
 ^'  ing  of  Teeth.     Which  cannot  be,  if 
 
 "    Annihilation  be  all  the  Meaning  and 
 
 "  Effe£t  of  the  Sentence  of  the  Great 
 
 ''  Day. 
 
 "  Se- 
 
400  On   the  Eternity 
 
 "  Secondly,  another  Inconve^ 
 *'  iiience  of  this  Opinion  is,  that  if 
 "  Annihilation  be  all  the  Punifliment 
 "  of  Sinners  in  the  other  World,  then 
 "  the  Puniihment  of  all  Sinners  mufi: 
 "  of  Neceffity  by  equal,  becaufe  there 
 *'  are  no  Degrees  of  Annihilation  or 
 
 ^'  Not -being.  But  this  alfo  is  mofi 
 "  diredly  contrary  to  Scri^ture^  as 
 '^  I  have  already  fhewn* 
 
 "  I  know  very  well  that  fome  who 
 "  are  of  this  Opinion  do  allow  a  very 
 "  long  and  tedious  Time  of  the  moil; 
 "  terrible  and  intolerable  Torment  of 
 "  Sinners,  and  after  that  they  believe 
 "  that  there  fhall  be  an  utter  End  of 
 *  their  Being. 
 
 *'  B  u  T  then  they  mufl  not  argue 
 *'  this  from  the  Force  of  the  Words 
 "  before  mentioned,  becaufe  the  plain 
 "  Inference  from  thence  is,  that  An- 
 "  nihilation  is  all  the  Punifliment  that 
 '^  wicked  Man  fliall  undergo  in  the 
 ''  next  Life ;  and  if  that  be  not  true, 
 
 "  as 
 
o/  H  E  L  lV  Torments.         40I 
 
 *'  as  I  have  plainly  flicwn  that  it  is  not> 
 "  I  do  not  lee  from  what  other  Words 
 "  or  Exprelfions  in  Scripture  they 
 "  can  find  the  leaft  Ground  for  this 
 *'  Opinion,  that  the  Torment  of  wic- 
 "  ked  Men  fhall  at  laft  End  in  their 
 *'  Annihilation.  And  yet  admitting 
 *'  all  this,  for  which  I  think  there  is 
 *'  no  Ground  at  all  in  Scripture^  I 
 *'  cannot  fee  what  great  Comfort  Sin- 
 "  ners  can  take  in  the  Thought  of  a 
 "  tedious  Time  of  terrible  Torment? 
 "  ending  at  laft  in  Annihilation^  and 
 "  the  utter  Extindlion  of  their  Be- 
 "  ings» 
 
 W  E  muft  confefs  that  there  Is  Rea- 
 ibn  to  tremble,  tho'  we  only  fuppofe 
 that  impenitent  Sinners  will  be  tor- 
 mented by  fome  terrible  Punifliment, 
 during  the  Time  that  it  fliall  pleafe 
 God,  and  whofe  Duration  will  be  un- 
 known to  them  ;  they  having  no  End 
 to  expe£l  of  their  Mifery,  except  it  be 
 the  entire  Annihilation  of  their  Be- 
 ing. Thus  without  making  the  Pu- 
 D  d  nilhments 
 
401  On  the  Eternity 
 
 ments  to  be  eternal,  ftri6lly  fpeaking, 
 a  Kind  of  Torment  may  be  fuppos'd, 
 which  is  fufficient  to  fright  and  curb 
 the  Sinners.  Tlie  Reafon  that  the 
 Threats  of  the  Gofpcl  do  not  produce 
 their  due  ElfeQ:  upon  Men,  is  not 
 owing  to  the  Duration  of  their  Tor- 
 ments, which  the  Wicked  are  threat- 
 ned  with  ;  but  altogether  to  this,  that 
 thofe  Punifliments  do  not  affedl  their 
 Senfes,.  appearing  to  them  to  be  at  a 
 Diftance.  Prefent  Pleafures  bhnd 
 them,  and  move  their  Paflions  fo  vio- 
 lently, that  the  Ideas  of  a  Futurity, 
 dillant  as  they  imagine,  do  hardly  af- 
 fed  them. 
 
 Moreover,  thofe  that  are  for 
 Pains  which  muft  end  in  an  Annihila- 
 tion, take  their  Foundation  for  fuch 
 an  Opinion,  partly  from  thofe  PalTages 
 which  mention  pofitive  Pains,  as  in 
 all  thofe  Places  where  Mention  is 
 made  of  a  Fire^  which  will  burn  the 
 Wicked  ;  and  from  thence  they  have 
 their  Idea  of  thofe  terrible  Punifh- 
 
 "  ments  J 
 
 I 
 
of  He  L  lV  torments.       4O3 
 
 ments ;  and  partly  from  thofe  which 
 fpcak  of  an  Ejid_,  as  of  ^Dcathj  which 
 according   to  them  will  put  an  End 
 to  that  Fire  by  annihilating  the  Sin- 
 ners, after    they  have  been  punifli'd. 
 But   Archbiiliop    Tillotson    does 
 jiiftly  objedto  them,  that  the  Punilli- 
 ment  of  Fire^    which  is  doubtlefs  a 
 pofitive  PuniOiment,    is   nam'd  the 
 fecond    "Death  j     and    confjquently 
 Death  does  not  fignify  an  Annihila- 
 tion.    Keverthelefs,   if  any  one   dif- 
 turb'd  at  the  Difproportion  of  eternal 
 Pains  with  the  Sins  of  Men,   and  for 
 tear  of  offending  i  tht   divine  Jufiice, 
 fhou'd  rather  choofe  to  follow  this  O- 
 pinion,  than  that  which  is  commonly 
 receiv'd  ;  I  don't  fee  why  it  lliou'd  be 
 lookM  upon  as  fo  great  a  Crime,  and 
 equal  to  the  denyingof  the  whole  Gof^ 
 pel.  They  that  accufe  others  fo  radily, 
 fay  enough  to  thofe  Alen  that  refled 
 upon  it  -,    and  for  thofe  that  do  riot, 
 even  the  Eternity  of  the  Punillunent 
 will  not  fright  them,    as  Experience 
 fliews.     Atleaft,  it  is  infinitely  better 
 Dd  2  for 
 
404  0;?  the  Ecernity 
 
 for  a  Man  to  believe  the  Gofpel,  acl-^    | 
 mitting  of  fuch  a  kind  of  Punifhment, 
 as  to  rejeiEl  it  wholly,  becaufe  he  can- 
 not  allow    of    eternal    Punifhmentg 
 which  the  Gofpel  is  faid  to  teach. 
 
 ^'  Thirdly  J,  fays  the  ArchbifliopV 
 We  may  confider  farther,  that  the 
 primary  End  of  all  Threatnings  is 
 not  Punifhment,  but  the  Preven- 
 "  tion  of  it.  For'  God  does  not 
 *^  threaten  that  Men  may  fin  and  be 
 "  punifhed,  but  that  they  may  not 
 *'  fin,  and  fo  may  efcape  the  Punifli- 
 "  ment  threatned.  And  therefore  the 
 *'  higher  the  Threatning  runs,  fo 
 "  much  the  more  Mercy  and  Good- 
 "  nefs  there  is  in  it ;  becaufe  it  is  fo 
 "  much  the  more  likely  to  hinder 
 *'  Men  from  incurring  the  Penalty 
 "  that  is  threatned. 
 
 **  Fourthly  J  Let  it  be  confidered 
 **  likewife,    that  when  it  is  fo  very 
 *'  plain  that  God  hath  threatned  e-  a 
 "  ternal  Mifery  to  impenitent  Sin-  I 
 
 "  ners. 
 
of  He  L  lV  Torments.      405 
 
 *^  ners,  all  the  Prudence  in  the  World 
 "  obliges  Men  to  believe  that  he  is  ia 
 "  good  Earnell:,  and  will  execute 
 ^'  the{e  Threatnings  upon  them,  if 
 "  they  will  obilinately  ftand  it  out 
 "  with  him,  and  will  not  be  brought 
 "  to  Repentance.  And  therefore  in  all 
 "  Reafon  we  ought  fo  to  demean  our 
 "  felves,  and  fo  to  perfuade  others, 
 *'  as  knowing  the  Terror  of  the 
 "  Lord,  and  that  they  who  wilfully 
 "  break  his  Laws  are  in  Danger  of 
 "  eternal  Death.  To  which  I  will 
 ^'  add  in  the 
 
 "  Fifth  and  laft  Place,  That  if  we 
 ''  fuppofe  that  God  did  intend  that 
 "  his  Threatnings  fhould  have  their 
 "  Effea  to  deter  Men  from  the 
 "  Breach  of  his  Laws,  it  cannot  be  i- 
 ^'  maginM  that  in  the  fame  Revelati- 
 *'  on  which  declares  thefe  Theatnings, 
 "  any  Intimation  fliould  be  given  of 
 *'  the  Abatement  or  Non-execution  of 
 ^'  them.  For  by  this  God  would  have 
 *'  weakened  his  own  Laws,  and  have 
 D  d  3  "  taken 
 
4C6  On  the  Eternity, 
 
 "  taken  off  the  Edge  and  Terror  of 
 "  bis  Threatnings  ;  becaufe  a  Threat- 
 ^^  ning  hath  quite  loft  its  Force,  if  we 
 "  once  come  to  believe  that  it  vAW  not 
 f'  be  executed  :  And  confequently  it 
 "  would  be  a  very  impious  Defign  to 
 ''  go  about  to  teach  or  perfuade  any 
 "  Thing  to  the  contrary,  and  a  be- 
 "  tray  nig  Men  into  that  Mifery , 
 '^  which,  had  it  been  firraiy  behev'd, 
 '  might  have  been  avoided. 
 
 "  W  E  are  all  bound  to  preachy 
 "  and  you  and  I  are  ail  bound  to  be- 
 "  lieve  the  Terrors  of  the  Lord.  Not 
 '^  fo,  as  fauciiy  to  determine  and  pro- 
 "  noaiiCe  what  God  mull  do  in  this 
 Cafe  ;  for  after  all,  he  m.ay  do  what 
 he  v/ill,  as  I  have  clearly  fliewn  : 
 But  what  is  lit  for  us  to  do,  and 
 "  what  we  have  reafon  to  expecl,  if, 
 ''  notwithftanding  a  plain  and  exprefs 
 "  Threatning  of  the  Vengeance  of  i- 
 ''  ternal  Fire.,  we  flill  go  on  to  trea- 
 ''  fure  up  to  our  felves  Wrath  againfl 
 ^^  the  ^ay  of  Wrath ^  and  the  Re- 
 velation 
 
of  H  E  L  l's  Torments.         407 
 
 '''  velatiou    of  the   Righteous    Jitdg" 
 
 ''  ment  of  God\  and  will  defperate- 
 
 "  ly  put  it  to  the  Hazard,  whether, 
 
 ''  and  how  far,  God  will  execute  his 
 
 *'  Threatnings  upon   Sinners  in  ano- 
 
 "  ther  World. 
 
 "And  therefore  there  is  no  Need 
 "  why  we  Hiould  be  very  folicitoudy 
 "  concern\i  for  the  Honour  of  God's 
 "  J u (lice  or  Goodnefs  in  this  Matter. 
 "  Let  us  but  take  Care  to  believe 
 ^^  and  avoid  the  Threatnings  of  God ; 
 "  and  then  how  terrible  foever  they 
 "  are,  no  Harm  can  come  to  us.  And 
 **  as  for  God,  let  us  not  doubt  but 
 '^  that  he  will  take  Care  of  his  own 
 "  Honour  ;  and  that  he,  "who  is  Holy 
 "  /"//  all  his  Ways  J  and  Righteous  in 
 '^  all  his  Works ^  will  do  nothing  that 
 *'  is  repugnant  to  his  eternal  Good- 
 "  nefs  and  Righteoufnefs  ;  and  that  he 
 "  will  certainly  fo  manage  Things  at 
 "  the  Judgment  of  the  Great  Day,  as 
 *'  to  be  jtLJiified  in  his  Sayings j  and 
 <•'  to  be  righteous  "johen  we  are  judged. 
 D  d  4  '!  For 
 
4o8  On  the  Eternity 
 
 "  For  notwithftanding  his  Threat- 
 ^'  nings,  he  hath  referved  Power  e- 
 "  nough  in  his  own  Hands  to  do  right 
 "  to  all  his  Perfections  :  So  that  we 
 "  may  reft  alTur'd  that  he  will  judge 
 "  the  JVorld  in  Righteoufnejs  ;  and 
 *'  if  it  be  any  wife  inconfiitent  either 
 ''  with  Righteoufnefs  or  Goodnefs, 
 "  which  he  knows  much  better  than 
 "  we  do,  to  make  Sinners  miferable 
 "  for  ever,  that  he  will  not  do  it  ; 
 **  nor  is  it  credible,  that  he  would 
 ^'  threaten  Sinners  with  a  Punifh- 
 "  ment  which  he  could  not  execute 
 ^^  upon  them. 
 
 These  Reflections  of  Archbifhop 
 TiLLOTSoN^s  are,  no  doubt,  full  of 
 good  Senfe  and  Piety,  and  that  Coun- 
 fel  may  be  followed  which  he  very 
 prudently  gives.  Yet  fome  People 
 have  cenfur'd  this  Place  in  his  Ser- 
 mon, accufing  him  of  having  fpoken 
 very  imprudently.  If  God,  fay  thofe 
 Men,  has  not  given  us  any  Exprefli- 
 on  in  Holy  Scripture,  from  which  we 
 
 may 
 
of  He  L  l's  Torments.       409 
 
 may  imagine  that  he  will  not  put  his 
 Threats  in  Execution,  left  it  fliould 
 deftroy  theEffefts  of  them  ;  why  does 
 Archbifliop  Tillotson  in  this  Place 
 infinuate,  that  perhaps  God  will  not 
 put  them  ia  Execution  ?  It  is  a  great 
 Imprudence  to  reveal  what  God  has 
 been  pleas'd  to  hide,  and  as  it  were 
 to  betray  his  Secret.  He  fliould  have 
 kept  that  Knowledge  to  MmfelF  (if 
 he  thought  he  knew  it)  and  not  make 
 it  known  to  thofe  who  might  make 
 an  ill  Ule  of  it. 
 
 But  this  is  only  Cavilling ;  for 
 what  he  has  faid  can  have  no  ill  Effeft ; 
 fince  in  the  Main  ,  they  that  might 
 make  an  ill  Ufe  of  fuch  a  Thought, 
 muft  remember,  that  the  Archbifliop 
 only  fpeaks  doubtfully  of  it,  that  he 
 was  not  infallible,  and  that  they  fliall 
 not  at  all  be  more  excufable  for  hav- 
 ing follow'd  his  Opinion,  in  Cafe  that 
 he  was  miftaken.  If  God  has  not  tied 
 his  Hands  by  his  Threats^  much  lefs 
 will  he  be  oblig'd  tpadl  according  t'p 
 
 the 
 
4^0  On   the   Eternity 
 
 the  Conje(Ebiires  of  Divines.  Thus  we 
 il'jould  diiiik  and  always  a6l  with  the 
 greateft  Caution  to  avoid  the  Effect 
 of  his  Threats,  whatever  it  be.  Ne- 
 verdielefs,  we  muil:  do  Juftice  to  this 
 excellent  Archbifliop,  and  obferve,  on 
 the  other  Hand,  that  there  are  fom.e 
 Cafes  where  it  is  well  to  difcover  what 
 in  other  Cafes  it  would  be  proper  to 
 conceal.  If  there  were  no  Obje£^ti- 
 ons  to  be  made  againft  the  Eternity 
 of  the  Torments,  it  would  not  be 
 well  to  meddle  with  that  Qiieftion  • 
 but  fmce  we  know  that  there  are  fome 
 Men  whp  attack  the  Gofpel  on  that 
 Side,  and  pretend  to  ihew  that  the 
 Do£lrine  of  it  is  not  confident  with 
 it  felf ;  becaufe,  as  they  fay,  it  af- 
 firms God  to  be  juil  and  good,  and 
 at  the  fame  time  teaches,  that  he 
 puniilies  Sin  in.  a  manner  that  is  not 
 agreeable  to  his  Juiiice  or  Gcodnefs. 
 We  are  oblig'd  to  bring  back  fuch 
 Men,  and  to  hinder  their  Realbnings 
 from  being  prejudicial  to  others,  and 
 encouraging    them    to    Libertinifm* 
 
 There« 
 
of  H  E  L  lV  Torments.         411 
 
 Therefore,  to  prevent  this  Evil,  and 
 extirpate  it  jull  as  it  is  taking  Root, 
 by  patting  an  End  to  all  Diipute  about 
 it,  we  are  obh'g'd  to  declare.  That 
 if  any  one  can't  perfuade  himfelf  that 
 eternal  Torments  are  jiift,  he  had  bet- 
 ter look  upon  what  the  Gofpel  lays 
 of  them  as  Threats,  or  Comminntory 
 Ttinijhments  (as  the  Expreffion  is) 
 than  to  rejeO:  the  whole  Gofpel  upon 
 that  Account.  It  is  better  in  fuch  a 
 Cafe  to  be  an  Origcnift  than  an  Unbe- 
 liever 3  that  is,  to  disbelieve  the  E- 
 ternicy  of  the  Torments  out  of  re- 
 gard LO  God's  Jullice  and  Goodnefs, 
 and  obey  the  Gofpel  in  every  tiling 
 elfe  ;  than  wholly  to  reje£t  Revelati- 
 on, imagining  that  it  contains  fome- 
 thing  contrary  to  the  Idea  which  it 
 felf  gives  us  of  God,  and  which  is 
 conformable  to  the  Light  of  Nature. 
 Mr.  Camphuyfe^  a  Perfon  famous  in 
 Holland  upon  account  of  feveral  Pie- 
 ces of  Poetry,  has  publickly  declared, 
 that  he  had  been  tempted  ro  rejeft  the 
 Chriilian  Religion  altogether,  whiill 
 
 ho 
 
412^  On  the  Eternity 
 
 he  believed  that  it  taught  the  Eternity 
 of  Torments ;  and  that  he  never  over- 
 came thofe  Temptations,  till  he  found 
 that  the  Threats  of  the  Gofpel  might 
 be  taken  in  another  Senfe.  It  was  for 
 promoting  the  Salvation  of  fuch  doub- 
 ting Men,  that  Archbifhop  Tillot- 
 soN  fpoke  as  he  did. 
 
 Saint  Jerom,  at  the  end  of 
 his  Commentary  upon  Ifaiah^  after 
 quoting  fome  Paffiiges  by  which  Ori- 
 GEN  pretended  to  prove,  that  the 
 Punifliments  of  the  next  Life  would 
 not  be  eternal,  expreifes  himfelf  thus: 
 Tag,  514.  r.  5.  Ed.  Bened.  "  They 
 "  fay  all  this,  hoping  to  fliew,  that 
 "  after  the  Punifhments  and  Tor- 
 "  ments,  Refrefhments  will  come, 
 '"  which  muft  now  be  conceal'd  from 
 "  thofe  that  can  be  a£l:ed  upon  by 
 ^'  Fear,  that  the  Dread  of  the  Punilli- 
 "  ment  may  keep  them  from  finning. 
 "  We  muft  leave  this  to  the  Know- 
 ^'  ledge  of  God  alone,  whofe  Punifh- 
 ^  ments,  as  well  as  Mercies,  are  fet- 
 
 "  tied  ; 
 
of  H  E  L  lV  Torments.      413 
 
 '^  tied;    who   knows  whom,    which 
 "  way,  and  how  long,  he  dcfigns  to 
 "  punifli.     Let  us  only  fay  what  bc- 
 "  comes  human  Frailty  ;  O  Lord„  re- 
 "  buke  me  not  in  thine  Indignation  ; 
 ^'  neither  chajlen  7ne  in  thy  l^ifplea- 
 *'  fnre,     ^la  omnia  replicant  adfeve^ 
 rare  cupientes  poft  cruciatns  ^  tor^ 
 mentaj  fntura  refrigeria^  qua    nunc 
 abfcondenda  funt  ab  his  quibus   timor 
 ntilis  eft ;  tit  dum  fupplicia  reformi^ 
 dantj  pec  care   defiflant.       G^iod   nos 
 *Dei  folius  debemus  fcientia  derclin^ 
 quere  ;  cujus  non  folum  mifericordia ^ 
 fed  ^  torment  a  in  ponder  e  funt  ^  ^ 
 novit  quern  J    quomodoj    aut  quamditt 
 debeat  judicare.     Solumque   dicamus 
 quod  humane   convenit  fragilitati  : 
 Domine,  ne  in  furore  tuo  arguas  me, 
 neque  in  ira  tua  corripias  me.     This 
 is  much  after  Archbifhop  Tillot- 
 son's  manner.     The  Fear  of  eternal 
 Punifhments,  when   it  induces    Men 
 to  obey  the  Gofpcl,  cannot  but  be 
 ufeful  (according  to  him)  although  it 
 fhould  be  ill-grounded  ;  and  it  would 
 
 not 
 
414  O^^  ^^^  Eternity 
 
 not  be  well  to  deliver  from  that  Fear 
 thofe  on  whom  it  produces  fo  good 
 an  EfFed. 
 
 B  u  T  on  the  other  hand,  when  we 
 have  fuch  Men  to  deal  with  as  rebel 
 againfl:  the  Gofpel,  upon  account  of 
 the  eternal  Torments,  and  endeavour 
 to  feduce  others  from  believing  it  ; 
 it  is  better  to  let  them  believe  the 
 Puniihments  finite,  than  to  throw 
 them  wholly  off  of  the  Chriliian  Re- 
 ligion, or  give  them  an  Advantage  to 
 ftrive  againfl  it.  St.  Jerom  himfelf 
 was  moderate  in  that  Cafe,  as  it  ap- 
 pears by  his  Words  following :  "  As 
 "  we  believe  that  there  are  eternal 
 "  Torments  for  the  Devils,  for  all 
 "  thofe  that  deny  the  Being  of  God, 
 "  for  all  the  Impious,  which  fay  in 
 "  their  Hearts,  There  is  no  God  s  fo 
 "  we  believe  that  the  Sentence  of  the 
 "  Judge  is  foftned  and  mixM  with 
 "  Clemency  towards  thofe  Sinners  and 
 ''  impious  Men  which  yet  have  been 
 "  Chrillians,  and  whofe  Works  muft 
 
 ^*be 
 
of  He  L  lV  Torments.         415 
 
 *^  be  prov'd  and  piirg'd  by  Fire."  Et 
 Jicut  D'tabol't  ^   oynjiium  negatorurn^ 
 at  que  tmp'tornm^  qui  dixertmt  in  corde 
 fuOj  non  eft  Dcus  ;  credimns  atertia 
 tormenta  :  fic  peccatornm   atque  im- 
 fiorumj  ^  tameii  Chrijiianorum^  quo- 
 rum  o])era  in  igne  probanda  fiiut  at- 
 que pur  ganda^  fnoderatam  arbitramur 
 Ci>  miftam  clevientia  fentcntiam  judi- 
 cis.    Other  Fathers  have  followM  the 
 fame  Notions,  as  may  be  feen  in  Mr. 
 Huet's  Origeniana^  Book  2.  Q.  11. 
 
 5.  They  who  are  of  that  Opinion, 
 at  leaft  in  fome  refpecls,  believe  that 
 God  may  have  threatned  in  fuch  a 
 manner,  not  only  to  awe  Men  by 
 Fear,  as  a  Father  often  threatens  his 
 Children  with  what  he  does  not  m.eaii 
 to  do  ;  but  becaufe  there  being  infi- 
 nite Kinds  of  Sinners  and  of  Sins, 
 there  is  no  limited  Term  for  all  in 
 common,  and  it  is  even  a  great  Part 
 of  the  Punilliment  that  there  is  no 
 pofitive  Promife  that  it  will  have  an 
 End,    or  Knowledge    of  the    'I'ime 
 
 when 
 
4.1(5  On  the  Eternity 
 
 when  that  End  will  be.  This  lafl:  will 
 be  wholly  conceal'd,  and  the  firft  is 
 only  a  Confequence  drawn  from  the 
 Mercy  and  Juftice  of  God,  which  are 
 only  known  to  himfelf.  God  will  con- 
 demn the  Impenitent  to  certain  Pains, 
 without  letting  them  know  what  he 
 defigns  to  do  :  As  among  Men,  Cri- 
 minals are  publickly  condem'd  to  the 
 Death  which  they  have  deferv'd,  tho' 
 there  is  an  Order  for  their  Pardon, 
 which  they  are  not  to  be  made  ac- 
 quainted with  till  the  Moment  they 
 cxpe6:  to  die.  It  might  after  the 
 fame  Manner  happen  (according  to 
 thofe  whofe  Opinion  I  am  explaining) 
 that  God  would  condemn  to  Pains 
 unlimited  J  as  to  their  Duration,  fuch 
 Men  as  his  Mercy  would  afterwards 
 releafe  at  different  Times,  after  they 
 had  fuffer'd  as  much  as  his  Juftice 
 would  require.  The  Holy  Scripture 
 would  have  call'd  Eternal j  fuch  Pu- 
 niihments  as  are  to  be  of  an  unlimit- 
 ed Duration  in  refped  of  the  Crea- 
 tures, and  whofe  End  is  only  known 
 
 of 
 
ofli 
 
 E  L  L'i  Torments.      417 
 
 of  God  ;  whicli  is  the  proper  Mean- 
 ing of  the  Hebrew  Word  CD^iy, 
 which  is  cxprefs'd  by  the  Greek 
 Word  cJcoi',  which  fignifics  fuch  a 
 Time. 
 
 Supposing  the  Cafe  to  fland  thus, 
 as  indeed  it  may;  the  Thought  of 
 fuch  Punifliments  is  dreadful  enough 
 to  caufe  the  moft  hardened  to  trem- 
 ble; if  they  expert  and  confider  any 
 fuch  thing.  As  for  thofe  that  are  alto- 
 gether Unbelievers,  they  are  no  more 
 afraid  of  the  eternal  Punifliments 
 which  they  don't  believe,  than  of  li- 
 mited ones. 
 
 This  Notion  was  made  ufe  of  in 
 the  I  ft  Tome  of  the  Tarrha/iaJiaj  to 
 endeavour  to  bring  back  thole  whom 
 the  Obieclions  of  M.  Bayle's  Maui- 
 chat  J  (for  I  don't  look  upon  their  O- 
 pinion  as  his)  might  have  Ifartlcd,  or 
 dilTwaded  from  the  Belief  of  Chrilfi- 
 anity.  For  indeed  if  the  Ho!y  Scrip- 
 ture fliould  reprcfent  God  to  us  in  a 
 E  e  Man- 
 
41 8  On  the  Eternity 
 
 Manner  difFerenc  from  the  Idea  which 
 his  Works  give  us  of  him,  as  the  Ob- 
 jedions  Manichai  fuppofe ;    or  if  it 
 fhould'  reprefent   God   as  an  hurtful 
 Being,   and  an   Enemy  to  Virtue,    it 
 cou'd  not  be  a  divine  Revelation.     It 
 would  not  be  Piety  but  Folly,  to  be- 
 lieve a  Book  to  be  from  God  which 
 fliould  affirm  any  fuch   Thing,  tho' 
 the  fame  Book   fhould  in  other  Pla- 
 ces  fay  the   contrary;  for  it  would 
 be  a  Contradiction,  of  which  the  Spi- 
 rit of  God  can  no  more  be  the  Au- 
 thor than  he  can  be  the  Author  of 
 Evil. 
 
 Monsieur  Bayle  thought  fit  a- 
 gain  to  introduce  his  Mankhaij  and 
 has  anfwerM  for  them  at  full  length  to 
 the  Article  concerning  Origen.  See 
 t]\Q  fecond  Edition  of  his  Diction- 
 ary. I  fliall  not  undertake  to  con- 
 fute them  here,  not  thinking  it  necef- 
 fary.  They  who  have  his  Dictionary 
 may  read  the  Replies  of  the  Mani- 
 chaij  and  I  will  fuppofe  them  known. 
 
 I  be- 
 
of  He  L  l's  Torments,       419 
 
 I  believe  M.  Baylf.  will  not  think 
 me  in  the  Wrong  for  defending  the 
 Cbriftian  Religion  j  the  Truth  of 
 which  I  believe,  and  for  which  I 
 would  lay  down  my  Life,  if  God 
 Hiould  call  me  to  it;  when  at  the 
 Gme  Time  he  thinks  it  allowable  to 
 furnifli  with  Arms  thofe  which  he 
 thinks  to  be  in  an  Error,  and  for  whom 
 I  don't  fuppofe  that  he  would  lofe  the 
 fmalleft  Advantage.  If  I  have  any 
 fliarp  ExprefTions  againll:  the  Mant^ 
 chaij  they  cannot  refled  upon  him, 
 who  according  to  all  Appearance  dil- 
 approves  their  Doctrine;  but  I  look 
 upon  all  the  Attempts  made  by  the 
 ManicJjai  againll  Chriltianity,  as  le- 
 vell'd  at  me  who  profefs  it,  and  am 
 perfuaded  that  nothing  can  be  found 
 in  the  Chriftian  Religion  which  is 
 contrary  to  Reafon.  If  it  be  ask'd 
 why  I  have  not  anfwer'd  fooner,  I 
 fay  that  I  did  not  imagine  that  any 
 Body  could  have  been  led  afide  by 
 fuch  Replies ;  but  fince  I  underftand 
 that  fome  People  are  puzzl'd  with 
 E  e  2  them, 
 
420  On  the  Eternity 
 
 them,  I  was  willing  to  take  Notice 
 of  'em  in  a  few  Words,  to  fliew 
 that  they  are  no  Way  terrible  to  me. 
 It  were  to  be  wifh'd,  as  I  faid  in  the 
 6th  Tome  J  that  the  Mamcha't  wou'd 
 eftablifli  fome  Principles,  that  one 
 might  be  able  to  difpute  with  them. 
 But  I  was  willing  to  anfwer  here 
 directly,  left  what  I  then  objefted 
 fhou'd  be  look'd  upon  as  a  Trick  to 
 fliift  off  the  Difpute. 
 
 T  fliall  ftill  reafon  upon  the  Princi- 
 ples of  the  Origenijij  which  was  in- 
 troduc'd  in  the  Tarrhajlana  :  M.  le 
 C/^r^^s  Essays,  under  the  Title  of 
 Parrhasiana,  are  tranflated  into 
 Englijhj  8vo.  Not  to  exa6l  too 
 much  of  the  Majiichaij  or  of  thoie 
 which  like  their  Replies.  It  is  better, 
 as  I  faid  before,  to  give  them  up 
 fomething,  and  bring  them  over  to 
 the  Gofpel;  than  to  keep  them  at  a 
 Diftance  by  requiring  more  of  them 
 tlian  they  wou'd  be  willing  to  grant. 
 M.  Bayle^s  Manichai  have  in  fome  f 
 
 Mea- 
 
 ♦ 
 
of  He  L  Cs  Torment s^         42.1 
 
 Meafure  been  aflPe£led  with  it,  fincc 
 tliey  confefs  that  the  Origenift  of  the 
 ^Farrhafiana^  by  making  eternal  Hap- 
 pinefs  fucceed  the  eternal  Torments 
 which  the  damned  are  to  fuffer,  has 
 taken  off  the  greatejl  'Difficulty  of 
 the  Manichaei ;  namely ^  the  Eternity 
 of  the  Moral  and  of  the  Thyfical 
 Tains  of  Hell.  M/  Bayle  indeed 
 quotes  a  Jefuit,  who  fays  fomething 
 concerning  the  Opinion  of  Grig  en, 
 which  does  agree  with  all  that  the  O- 
 rigenifl  fays.  We  know  that  ;  but 
 thought  it  as  allowable  for  us  to  put 
 what  Words  we  pleas'd  in  the  Mouth 
 of  the  Origenift  ;  as  it  was  for  M. 
 Bayle  to  make  his  Manic hai  fpeak 
 after  what  manner  he  thought  fit. 
 
 Firft„  Tlie  Manichai  fay,  that  the 
 Goodnefs  of  God,  which,  as  we  con- 
 ceive it,  ought  to  be  an  ideal  Good- 
 nefs ^  that  is,  without  any  Mixture  of 
 Ill-will,  ought  not  to  fuffer  him  to 
 make  us  buy  eternal  Happinefs,  with 
 the  fuffering  of  the  Icaft  Pain,  but  he 
 E  e  5  ought 
 
41 Z  On  the  Eternity, 
 
 ought  to  do  us  Good  without  the  leafl 
 Mixture  of  Evil.  To  this  I  anfwer, 
 Firftj  That  God  having  made  an  in- 
 finite Number  of  Creatures,  of  dif- 
 ferent Degrees  of  Perfeftion,  to  fliew 
 his  Power  an  infinite  Number  of 
 Ways ;  he  has  formM  Man,  who  in 
 his  Order  is  neither  one  of  the  moft 
 perfect,  nor  one  of  the  moft  imper- 
 feO:.  Secondly^  It  cannot  be  doubted, 
 but  that  the  Divine  Bounty  can  be- 
 fi:ow  more  or  lefs  upon  a  Creature, 
 according  to  his  Pleafure  :  So  that  a 
 Creature  has  no  Reafon  to  complain, 
 becaufe  God,  who  owed  him  nothing, 
 has  given  him  no  more.  Thirdly^ 
 God  has  not  created  the  Mind  of 
 Man  fo  perfect,  as  to  enable  him  ne- 
 ver to  wander  from  his  Duty,  or  from 
 the  Rules  which  Reafon  and  Revela- 
 tion prefcrib'd  him  to  become  accep- 
 table to  him,  and  happy  even  upon 
 Earth  ;  neither  has  he  given  him  a 
 Body  fo  ftrong,  as  not  to  be  liable  to 
 feveral  Inconveniencies ;  but  he  has 
 given  him  the  Means  of  being  happy, 
 
of  H^L  Ls  T^ornients.         413 
 
 if  he  will  but  obferve  the  Rules 
 prefcrib'd  him,  being  obligM  by  no 
 unconquerable  Neceflity  to  violate 
 them. 
 
 I  aifirm  that  there  is  nothing  m 
 this,  that  can  give  Men  any  Reafon 
 to  conceive  any  difadvantageous  No- 
 tions of  the  Goodnefs  of  God.  For 
 the  Goodnefs  of  God,  however  infi- 
 nite in  it  felf,  is  not  obligM  to  com- 
 municate it  felf  to  every  one  of  his 
 Creatures,  in  the  fulleft  manner  pofli- 
 ble.  If  the  Creator's  Bounty  is  not 
 free,  Nothing  in  the  World  can  be 
 fo  ;  for  by  what  Contract  is  the  Crea- 
 tor oblig'd  to  give  a  Creature  (which 
 he  defigns  to  draw  out  of  nothing) 
 all  that  he  can  pofTibly  beflow  ?  There 
 can  certainly  be  no  fuch  ContraQ:, 
 neither  is  there  any  Thing  in  his  Na- 
 ture to  oblige  him  to  be  fo  communi- 
 cative to  every  Creature,  as  to  be 
 unable  to  beftow  any  more  upon  it 
 after  having  created  it.  If  this  was 
 true,  God  muil  have  made  but  one 
 Ee  4  Sort 
 
4^4  ^^  ^^^  Eternity 
 
 Sort  of  Creatures,  whereby  this^  Li- 
 berality mull:  have  been  fo  wholly  ex- 
 haufted,  as  to  make  him  uncapable 
 of  beftowing  any  Thing  more.  O- 
 therwife  thefe  Creatures  might,  ac- 
 cording to  the  Manicbaan  ObjeQion? 
 fay,  that  his  i^(?^/Goodnefs  does  not 
 appear  in  his  Works,  and  that  they 
 are  not  all  equally  well  treated,  nor 
 with  the  fame  Liberality.  From  this 
 alfo  would  follow  a  downright  Abfur- 
 dity,  namely,  that  God's  Creatures 
 wou'd  be  as  perfeft  as  himfelf ;  that 
 is,  wou'd  have  infinite  Perfe6lions, 
 which  is  impofTible  ;  becaufe  other- 
 wife  it  might  ftill  be  faid  that  God 
 might  have  given  them  infinite  De- 
 grees of  Perfection,  which  he  has  not 
 given  them;  and  confequently  that 
 his  Goodnefs  appears  in  them  only  li- 
 mited, and  only  capable  o^  limited 
 Effc6ls.  After  this  rate,  God  muft 
 make  as  many  Gods  as  CreatureSj 
 (which  is  a  Contradiction)  otherwife 
 his  ideal  Goodnefs  would  not  appear. 
 
 "What 
 
c^  H  E  L  lV  Torments.      415 
 
 What  then  miifl:  be  faid  \n  this 
 Cafe  ?  That  the  Goodnefs  of  God  is 
 in  it  felf  infinite,  but  that  each  Crea- 
 ture is  finite,  and  therefore  uncapable 
 of  exhaulling  that  Bounty.  But  the 
 Infinity  of  God's  Goodnefs  appears? 
 from  the  infinite  Number  of  Objects 
 to  which  it  is  more  or  lefs  extended, 
 and  that  after  an  infinite  Number  of 
 Ways,  efpecially  as  it  beftovv^s  eternal 
 Felicity  on  an  infinite  Number  of  in- 
 tellegent  Creatures.  After  this  man- 
 ner alfo  does  the  Ahnighty  Power  of 
 God  appear  in  the  Univerfe ;  not  that 
 God  has  made  it  either  wholly,  or  in 
 its  Parts,  as  perfect  as  himfelf,  which 
 would  imply  a  Contradiction  ;  but  it 
 fhews  it  felf  in  the  vafl:  Number  of 
 its  EflFe£ls  of  all  Kinds,  whether  known 
 to  us,  or  unknown  to  us,  but  percei- 
 ved by  other  intelligent  Beings. 
 
 Secondly^  Man's  Imperfe61:ion  has 
 been  the  Reafon  that  he  has  made  an 
 ill  Ufe  of  his  Liberty,  and  err'd  from 
 
 his 
 
4X(5  On   the   Eternity 
 
 his  Duty ;  and  this  has  brought  upon 
 him  all  the  Evils  which  happen  to 
 him  in  this  Life,  and  in  the  next; 
 from  which  God  would  preierve  him 
 if  he  fhould  continue  in  Innocence » 
 This  is  an  Eflfeft  of  the  Liberty  which 
 he  was  created  with.  Had  he  made 
 a  good  Ufe  of  his  Liberty,  he  might 
 have  procurM  himfelf  the  Favour  of 
 Heaven,  and  a  thoufand  Bleflings 
 which  are  the  Confequence  of  it ; 
 but  it  has  happen'd  otherwile. 
 
 Here  our  Mankhai  reply,  that 
 this  Liberty  is  a  fatal  Gift,  and  that 
 if  Man  was  created  by  a  good  Being, 
 he  would  not  have  beftow^d  on  him 
 fuch  a  Talent  as  he  might  have  made 
 an  ill  Ufe  of,  in  a  manner  deftruftive 
 to  himfelf;  and  which,  according  to 
 us,  God  knew  that  he  would  make 
 an  ill  Ufe  of.  They  ufe  all  their  Rhe- 
 toric to  aggravate  the  Evil  which  this 
 Gift  has  brought  upon  Mankind  ;  and 
 which  they  might  have  avoided,  if  he 
 that  made  them,   had  created  them  of 
 
 fuch 
 
of  He  L  l's  Torments-         417 
 
 fuch    a  Nature  that  they  could  not 
 err  from  their  Duty. 
 
 But  all  thefe  Arguments  againft 
 the  Creator's  Goodnefs,  will  vanifh, 
 if  we  confider  well  what  I  have  before 
 obferv'd,  and  what  the  Orlgenifl  of 
 the  ^arrhafiana  faid  upon  that  Sub- 
 jeft.  The  Liberty  of  doing  111  is  an 
 ImpcrfeQion  in  fuch  a  fickle  Creature 
 as  Man,  if  we  compare  him  with 
 Creatures  of  a  more  exalted  Nature, 
 which  may  be  exempt  from  it ;  and 
 the  divine  Goodnefs  does  not  tax  him 
 with  it  as  a  Crime  :  It  only  condemns 
 him  for  the  ill  Ufe  which  he  makes  of 
 it,  becaufe  it  is  in  his  Power  to  make 
 a  good  Ufe  of  it.  And  even  to  pre- 
 vent that  ill  Ufe,  and  lead  Man  to 
 Happinefs,  God  has  in  the  Gofpel  pro- 
 posM  to  him  eternal  Rewards,  and 
 unlimited  Punifliments.  It  is  in  Man's 
 own  Power  to  avoid  thefe  Punifli- 
 ments, and  obtain  the  Rewards. 
 
 But 
 
4^8 
 
 On  the  Eternity 
 
 But  then,  fay  they,  God  knew 
 what  vvou'd  happen.  It  is  true,  cer- 
 tainly God  was  not  miftaken  in  his 
 Defign,  he  did  not  intend  to  create 
 Angels  ^uncapable  of  finning,  when 
 he  made  Man ;  but  before  we  go  on, 
 we  muft  obferve,  that  if  the  divine 
 Goodnefs  has  made  Man  liable  to  fall, 
 it  has  ahb  given  him  the  greateft  Mo- 
 tives poffible  to  prevent  his  Fall.  If 
 he  has  been  in  danger  of  bringing 
 Torments  upon  himfelf,  he  has  alfo 
 had  the  Power  to  avoid  them  ;  and 
 not  only  fo,  but  even  to  obtain 
 eternal  Happinefs,  which  God  was 
 not  obliged  to  give  him.  This  being 
 obfervM,  I  fay^  that  God  was  not  o- 
 bligM  to  prevent,  by  his  Almighty 
 Power,  the  Evil  which  he  forefaw 
 would  happen,  through  Man's  own 
 Fault ;  becaufe  that  Evil  which  is  fo 
 much  talk'd  of,  and  againil  which 
 fome  endeavour  to  enflame  the  vul- 
 gar and  weak  Minds,  is  but  of  a 
 Imall  Duration  in  it  felf,  and  in  (all  its 
 
 Confc- 
 
of  He  L  lV  Torments.       419 
 
 Confequences,  and  can  no  Ways  break 
 the  Order  of  tlie  Univerfe ;  bccaufc 
 God  can  take  it  off  in  a  Moment,  and 
 will  at  laft  do  it  for  all  Eternity,  ac- 
 cording to  the  Opinion  of  the  Ori- 
 gen'tft. 
 
 But,  why  muft  Men  go  through 
 Evil,  before  they  can  feel  all  the  Ef- 
 fects jof  the  divine  Goodnefs  ?  I  have 
 already  anfwer'd,  that  this  is  a  Confe- 
 quence  of  Man's  im^erfeft  Nature: 
 which  couM  not  have  that  Degree  ot 
 Imperfeclion  which  it  has,  without 
 being  liable  to  what  has  happened. 
 Either  we  mult  fay,  that  God  cou'd 
 make  nothing  imperfedl,  compar'd 
 with  himfelf,  which  is  abfurd,  as  I 
 have  fliewn ;  or  we  muft  grant  that 
 he  mad'j  Beings  that  want  fomething, 
 and  which  have  been  exposM  to  the 
 Inconveniencies  which  were  the  refult 
 of  that  Want  ;  but  that  God  may 
 remove  thofj  Inconveniencies  when 
 he  pleafes,  and  after  what  Manner  he 
 pleafes. 
 
 As 
 
4^0  On  the  Eternity 
 
 A  s  for  Example,  God  cannot  make 
 Creatures  without  beginning,  becaufe 
 to  be  created,  and  to  have  no  begin- 
 ning, are  contra didory  Propofitions* 
 Neverthelefs,  this  Confequence  may 
 be  drawn  from  it,  viz.  That  God  has 
 been  an  infinite  Space  of  Time,  or  a 
 Time  without  beginning,  without 
 (hewing  his  Goodnefs.  Yet  (  I  dare 
 fay)  there  is  not  any  one  fo  void  of 
 Senfe  as  to  complain,  becaufe  God 
 has  not  from  all  Eternity  made  him 
 fenfible  of  his  Bleffings  ;  as  being  a 
 Thing  which  implies  a  Contradiction. 
 But  God  manifeils  his  Goodnefs  to 
 intelligent  Creatures,  during  another 
 Kind  of  Eternity,  of  which  they  are 
 capable,  that  is,  for  a  Duration  with- 
 out end.  Thus  it  is  that  God  reme- 
 dies the  Inconveniency  which  ariles 
 from  the  Nature  of  the  Creature, 
 which,  how  perfeCl  foever  it  be  in 
 its  Kind,  muft  have  had  a  Beginning, 
 So  in  refpeCt  of  a  Creature  of  a 
 changeable  Nature,  and  which  chan- 
 ges 
 
of  He  L lV  Torments.        43 1 
 
 ges  for  the  worfe,  becaufe  God  has 
 left  ic  its  Liberty ;  he  afterwards  brings 
 a  Remedy  for  that  Misfortune,  in  fuch 
 a  wonderful  Manner,  as  the  Creature 
 is  bound  for  ever  to  give  him  Thanks, 
 and  not  to  quarrel  with  the  Almighty 
 for  not  having  been  made  of  a  more 
 exalted  Nature,  after  fuch  an  unwor- 
 thy Manner  as  the  Man'ichtei  do. 
 
 Thirdly^  If  God  had  made  Men  of 
 fuch  a  Nature,  as  not  only  to  be  lia- 
 l^le  to  fall,  but  alfo  never  to  rife  again 
 when  once  he  was  fallen,  and  God 
 had  forefeen  that  he  wou'd  actually 
 fall  and  fo  never  rife  again  upon  any 
 Account  whatever;  it  might  be  faid 
 that  God  had  created  him  for  that 
 Fall  and  its  Confequences.  But  God, 
 who  has  forefeen  that  Man  wou'd  fall, 
 does  not  damn  him  for  that ;  but  be- 
 caufe, being  able  to  rife  again,  he 
 rifes  not;  that  is,  becaufe  he  free- 
 ly retains  his  evil  Habits  till  the 
 End  of  his  Life.  This  is  a  Step  of 
 Mercy  already  very  confidcrable.  Firjl^ 
 
 Becaufe 
 
432»  On  the  Eternity 
 
 Becaufe  no  one  is  caft  into  the  Tor-* 
 ments  of  the  Impenitents,  but  by  his 
 own  Fault.  Secondly^  Becaufe  a  great 
 many  lay  hold  of  this  Goodnefs  of 
 God,  and  rifmg  from  their  Sins,  form 
 virtuous  Habits,  by  which  they  avoid 
 the  Pains  of  the  next  Life,  and  before- 
 hand taile  a  great  deal  of  Calm  and 
 Sweetnefs  even  in  this. 
 
 As  for  the  others,  on  whom  God 
 infii61:s  Punifliments  after  Death,  and 
 who  by  their  Folly  bring  Evil  upon 
 themfelves,  and  upon  each  other  dur- 
 ing this  Life:  After  God  has  puniflfd 
 them  according  to  his  Juftice,  he  will 
 (if  we  believe  the  Origeniji)  transfer 
 them  to  a  State  of  eternal  Felicity. 
 Thus  it  is  that  God  fhews  an  infinite 
 Mercy;  and  as  to  the  Impenitent, 
 there  will  not  be  any  one  of  them,  but 
 what  will  accufe  himfelf  of  all  the  Evil 
 that  he  has  fuflPer'd,  and  at  lafh  give 
 God  Thanks  for  ever.  Firjij  That 
 God  had  created  them  fijch  as  to  be 
 able  to  attain  eternal  Happinefs,    «5V- 
 
 condlyj 
 
O/HE 
 
 L  l's  Tor?;nnts.      433 
 
 condlyj  Becaufe  tho'  they   had   made 
 fuch  an  ill  Ufe   of  their  Liberty,  yet 
 notwithlianding  all  that,  God  has  not 
 for  ever  excluded  them  from  Happi- 
 nefs,  but  has  been  willing  (after  th'e 
 Sinners  have  juftly  fuifer'd  the  Puniili- 
 ment  due   to  their  Impenitence)  to 
 admit  them  to  tliat  Happinefs  which 
 they  had  not  purfucd  tho'  God  had 
 fliew'd  them  the  Way*     They  will 
 not  any  more  remember   either  tha 
 Pains  of  this  Life,  or  the  Pains  of  the 
 other,  except  it  be  to  thank  God  that 
 they  are  deliver'd  from  them,  and  to 
 admire  the  more  his  Mercy  and  Good- 
 nefs.     For   indeed  we  do  not  know 
 how  far  God  may  carry  the  Torments, 
 according  to  the  Rigor  of  his  Juftice  ^ 
 neither  can  we  lay    that  he  will  not 
 annihilate  the  Impenitent  after   they 
 have  endured   Hell  Torments.     Ab- 
 folutely  fpcaking,  God  can  take  away 
 from  the  Creature  all  that  he  has  giv- 
 en it ;  and  if  he  does  not  do  it  (cfpe- 
 cially  when  an  ill  Ule  has  been  made 
 of  his  Gifts)    he    thereby  fliews  his 
 Ff       '  Mer- 
 
434  ^^  ^^^  Eternity. 
 
 Meixy.  The  Impenitent  therefore  will 
 always  have  great  Occafion  to  thank 
 God,  and  accufe  themfelves  ;  inllead 
 of  cenfuring  him,  as  M.  Bayle's 
 Manich£l  do.  Who  doubts  but  that 
 it  is  infinitely  more  advantageous 
 to  have  been  created,  tho'  liable  to 
 fome  Inconveniences,  than  never  to 
 have  been  created  at  all  ?  Who  does 
 not  fee  the  Divine  Goodnefs  fhine  in 
 this,    in  a  Manner  w^orthy  of  it  felf  ? 
 
 Fourthly y  but  M.  Bayle's  Mani- 
 nicbai  make  this  further  Objedion, 
 VIZ.  that  if  it  be  faid  that  the  Dura- 
 tion of  the  Evils,  which  Man  fuffers 
 here,  and  in  the  other  Life,  is  no- 
 thing, when  compared  with  Eternity, 
 it  will  give  Occafion  to  this  unphilo- 
 fophical  R^afoning,  namely,  that  ac- 
 cording to  this  Principle  an  hundred 
 thoufand  Millions  of  Ages,  and  any 
 other  finite  Duration,  during  which 
 the  Creatures  (hou'd  fufFer,  mufl:  be 
 lookM  upon  as  nothing  when  com- 
 pared with  Eternity.     I  anfwer,  F'trft^ 
 
 that 
 
of  Hel  l's  Tor:-?j€nts.         455 
 
 that  it  is  true  that  a  pall:  Duration, 
 how  long  foever  it  has  been,  is  no- 
 thing in  Refpc£l  of  Eternity,  if  it  has 
 no  evil  Confequence  of  everlafting 
 Duration.  This  cannot  be  doubted  of, 
 if  we  are  but  capable  of  Reaioning  5 
 for  there  is  no  Comparifon  between 
 Finite  and  Infinite;  and  a  Philofopher 
 who  lliouM  argue  otherwife  deferves 
 to  be  fent  to  School  again.  Thus 
 when  a  Creature  has  thro'  its  own 
 Fault  'fuffer'd  any  determinate  TimCj, 
 when  it  might  have  avoided,  there 
 will  be  no  Comparifon  between  the 
 Severity  and  the  Goodnefs  of  God. 
 This  is  a  Thing  of  Mathematical  E- 
 vidence,  not  to  be  difputed  by  any 
 one  that  knows  how  to  think.  But, 
 Secondly  J  to  latisfie  even  fucli  Argu- 
 ers,  an  Origenift^  who  rightly  under- 
 ftands  his  own  Principles,  will  anfwer^ 
 that  he  docs  not  define  the  Duration 
 of  the  Torments,  but  that  they  will 
 be  longer  or  fliorter,  as  Juftice  fhall 
 require.  According  to  the  lame  Prin- 
 ciples, the  Duration  of  the  Torments 
 F  f  n  will 
 
436  On  the  Eternity 
 
 will  be  fhorter  as  the  Torments  are 
 fharper  ,  and  there  will  be  as  much 
 Variety  in  the  PuniHiments,  as  there 
 was  in  the  Sins.  But  if  it  ihouM  be 
 i«eplied,  that  the  Duration  of  the  Tor- 
 ments will  be  long  in  Refpect  to  the 
 Life  of  the  Impenitent,  and  to  the 
 Time  of  the  evil  Confequences  of 
 their  Misbehaviour,  an  Ortgentft  need 
 not  fear  that  fuch  a  Notion  fhou'd  be 
 prov'd  abfurd,  or  contrary  to  the  Ho- 
 ly Scripture.  Becaufe  what  is  obje£t- 
 ed  againft  him  concerning  Torments 
 that  are  to  laft  feveral  Ages  does  no 
 Way  confute  his  AfTertions;  for  he 
 does  not  believe  that  they  will  laft  fo 
 long,  tho'  he  cannot  determine  their 
 Duration.  It  can't  be  alledg'd  againft 
 him,  that  a  long  or  a  fhort  Duration 
 differ  only  comparatively;  fince  the 
 Duration  of  the  Pains  muft  be  pro- 
 portioned to  the  Sins,  and  to  all  their 
 Circumftances. 
 
 Fifthly^    M.    Bayle's   Manichai 
 fay  that  all  the  Advantage  which  the 
 
of  He  L  lV  Torments.         437 
 
 Origenijis  fecm  to  have  in  this  Dis- 
 pute, is  owing  to  the  Fallities   which 
 are  proper  to  them  ;   as  on  the  one 
 Hand,  giving  a  great  Extent  to  the 
 Power  of  the  Free-Will ;  and  on  the 
 other,   fubllituting  eternal  Happinefs 
 inftead     of   the    eternal    Torments , 
 which  they   fupprefs.     But  the  Ori- 
 gentfts    will     anfwer    the    Manichaiy 
 that  they  are  very  bold  to    call  that 
 Falfliood,    which  Origen  has  taught 
 concerning  Free-Will ,    when  them- 
 felves  have  been  condemned,  not  on- 
 ly by  all  the  Reft  of  Mankind,  who 
 acknowledge  Free-Will ;  but  alfo  by 
 the  whole  Chriftian  Church,   which 
 has  conftantly  detefted  the  DoiElrinc 
 of   Manes,     concerning    Frce-Will, 
 which  he  deny'd.     It  is  not  Or i gen 
 alone  who  has  attacked    this  Opini- 
 on of  Manes  ;    but  all    who   have 
 fpoken  of  this  Heretick,  and  have  de- 
 tefted his  Dodrine,  whether  Eaftern 
 or  Weftern    Writers ;    efpecially   be- 
 fore the  Difputes    with  the   Telagi- 
 ans.     The  Origenijis  wou'd  alfo  al- 
 F  f  3  ledge. 
 
 t'*'  •r>'' 
 
 ...  / 
 
 -  ;»•'' 
 
438  On  the  Eternity 
 
 ledge,  that  it  is  falfe  to  lay  that  it 
 may  be  concluded  from  the  Terms 
 of  Holy  Scripture,  that  the  Tor- 
 ments will  be  eternal ;  and  there  is 
 no  Need  of  dwelling  any  more  up- 
 on that  Topic  after  what  has  been 
 faid.  I  do  not  believe  that  the  Ob- 
 jedions  of  the  Mmikh^l  againft  the 
 Goodnefs  of  God  can  be  call'd  unex- 
 ce^ttonable  Truths  ;  or  that  the  An- 
 fwers  of  the  Origenijis  in  Defence 
 of  the  Divine  Goodnefs  can  beterniM 
 Faljities  ;  fmce,  Philofophically  fpea- 
 king,  the  Opinions  of  the  Latter  have 
 a  Foundation  infinitely  flronger,  a- 
 gainft  which  the  Mankbai  can  make 
 no  reafonable  ObjeQion. 
 
 Sixthly ,  Nothing  then  can  be 
 more  abfurd,  than  wholly  to  deny 
 Hell  Torments,  to  defend  the  Divine 
 Goodnefs.  An  OrigeniJ}^  by  fuppof- 
 ing  them  finite,  eafily  removes  all 
 Difficulties.  He  finds  in  God  the  fol- 
 lowing Tokens  of  Goodnefs ,  and 
 fuch  ^  Goodnefs  as  mufi;  truly  be  in-- 
 
 finite. 
 
of  He  L  Ls  Tcrments.       439 
 
 finite.     Namely,  Firji^,  tliat  God  has 
 created  Men  to  be  kind  to  them,  out 
 of  pure  Goodnefs  ;  for  having  no  Be- 
 ing,  we   had  not  done    any    Thing 
 which  cou'd   bring  on  us  the  Elfefts 
 of  his   Kindnefs.      Secondly^    he   has 
 given  them  a  thoufuid  excellent  Qua- 
 lities, as  appears  by  the   Invention  of 
 Arts  and  Sciences,    both  Speculative 
 and  Practical.      Thirdly^  he  has  en- 
 compafs'd    them  with  a  numberlefs 
 Quantity  of  fenfible  Benefits  or  Blef- 
 fmgs  that  affed  their  Senfes,  wdiich 
 are  enjoy'd  with  a  great  Deal  of  Plea'- 
 fure,  and   tend    much  to   their  Ad- 
 vantage, if  they  are  ufed  moderately  • 
 And  as  for  Life,    all    Men  love  it, 
 except    a  few    melanchoUy    People* 
 Fourthly:,  he  has  fhevvn  them  ,    by 
 Reafon  and  Revelation,  the  Things 
 which  were  neceflary  to  be  known  in 
 Order  to   their    obtaining  Happinefs 
 (by  their  Obedience  to  him)  both  ia 
 this  Life  and  after  Death.     Fifthly:, 
 the  Commands  which   he  has  laid  on 
 them,    are  of  fuch   a  Nature,    that 
 F  f  4  they 
 
440  On  the  Eternitf 
 
 they  'cannot  but  be  happy  in  obierv- 
 ing  them ;  fince  they  all  promote 
 the  good  of  Human  Nature,  and  all 
 Men  reap  an  Advantage  from  them  ; 
 for  they  can  beftow  nothing  on  the 
 Almighty,  who  has  no  more  Need 
 of  them  after  once  he  has  created 
 them,  than  he  had  in  the  Duration 
 without  end,  which  preceded  the  Cre- 
 ation of  the  World.  Sixthly^  God's 
 Commands  are  eafy  to  be  obferv'd,  if 
 we  will  conform  our  felyes  to  right 
 Reafon  ;  and  nothing  can  make  them 
 difficult  but  a  contrary  Habit.  Se- 
 venthly^  fuch  an  Habit  may  be  over- 
 come, and  if  we  fall,  God  is  not  im- 
 placable \  he  will  be  fatisfied  if  we  dp 
 but  rife  again.  Eighthly^  he  immedi- 
 ately gives  eternal  Happinefs  to  thofe 
 that  have  repented,  and  puniflies  the 
 Impenitent  with  moderate  Torment?, 
 before  he  lets  them  enter  in  Poffeffion 
 of  that  laid  eternal  Happinefs,  which 
 flievv^s,  that  he  has  created  Man  with 
 a  Defign  to  make  him  happy  \  which 
 '    "''"■■■-. if 
 
^  H  E  L  lV  T'orments.       441 
 
 if  Man  has  not  been  at  firft,  is  only 
 thro'  his  own  Fault. 
 
 Nothing  can  be  objefted  a- 
 gainft  this  but  the  Inconveniences, 
 which  are  annex'd  to  an  intelh'gent 
 Nature  which  is  Hable  to  change,  and 
 which  God  was  not  willing  to  pre  ^ 
 vent  ;  becaufe  he  look'd  upon  them 
 as  nothing  in  Comparifon  of  the 
 Good  which  he  has  refolvM  to  blefs 
 Mankind  with.  But  then  (lay  the 
 Difciples  of  Manes)  muft  not  a 
 Mother,  who  forefees  that  her  Daugh- 
 ter will  yield  to  the  Temptations  of 
 a  debauch'd  Man,  make  Iiafte  and  hin- 
 der her,  if  flie  has  a  Value  for  her 
 Daughter,  and  for  Chaftity  ?  Can  flie 
 her  felf  be  reckoned  honcft,  if  fhe 
 does  not  prevent  it  ?  We  fay  nothing 
 here  of  the  Indecency  of  comparing 
 Divine  Providence  with  a  Woman 
 that  proftitutcs  her  Daughter,  tho' 
 our  Refpedl  for  God  Almighty  ought 
 hardly  to  bear  with  fuch  a  Way  of 
 fpeaking.     In  a  Word,  the  Mariicba'i 
 
 are 
 
442r  On  the    'Eternity 
 
 are  abominable  Hereticks ,  Enemies 
 of  the  Holy  Scripture  and  the  Go- 
 fpel,  in  ufmg  fuch  Expreffions  ;  and 
 furely,  the  Gentleman  that  pleads  for 
 them  cannot  be  of  their  Opinion. 
 But  to  the  foremention'd  Objeftion 
 we  anfwer,  that  fuch  a  Mother, 
 ought,  as  much  as  in  her  lies,  to  pre- 
 vent the  Evil  which  ihe  fears.  Ftrft^ 
 Becaufe  flie  is  fo  commanded  in  the 
 Gofpel.  Secondly^  Becaufe  when  the 
 Mifchief  is  done  flie  can  no  Way  re^ 
 rnedy  it,  or  prevent  its  eyil  Confe- 
 quences.  Thirdly^  Becaufe  the  Evil 
 which  fuch  a  Woman  fuffers  to  be 
 committed,  and  its  Confequences, 
 are  in  Refpe6:  to  her  felf  as  well  as 
 her  Daughter,  great  and  confiderable. 
 But  God,  who  is  our  Creator  and 
 Lawgiver,  may  permit  a  Work  which 
 he  has  made  fickle,  to  be  (as  it  were) 
 out  of  Order  ;  becaufe  fuch  an  In. 
 convenience  is  fcarce  any  Thing  in 
 Refpe£l  to  him,  and  he  can  cafily  re- 
 medy it  as  foon  as  he  fliall  think  fit» 
 This  is  wliat  the  Ortgenift  has  lliewn 
 
 in 
 
of  He  L lV  Torments*         445 
 
 in  his  Tarrhajiana;  where  with  a 
 handfal  of  Dull:,  pulverts  cxigiiija- 
 ftuj  he  has  laid  a  fwarm  of  Difficul- 
 ties, which  were  in  a  pompous  Man- 
 ner brought  in  concerning  the  Dif- 
 order  that  we  fee  in  the  World, 
 whofe  End  we  cannot  yet  any  way 
 forefee. 
 
 Besides,  what  has  been  faid 
 may  as  well  be  applied  to  moral  as  to 
 phyfical  Evil,  to  the  Vices,  as  to  the 
 Sufferings  of  Men  ;  and  we  need  not 
 make  any  dillin^ler  Application  of  it 
 to  thefe  two  Kinds  of  Diforders. 
 
 Neither  fhall  I  take  up  any 
 Time  to  fliew,  that  if  tlie  Holy  Scrip- 
 ture taught  us  any  Thing  unworthy 
 of  God,  or  implied  contradidory  No- 
 tions, it  cou'd  not  be  of  divine  Inlpi- 
 ration,  or  chain  our  Faith.  The  Thing 
 is  felf-evident  ;  therefore  I  enlarge 
 no  more  upon  this  Head,  leaving  the 
 Reader  to  think  the  reft ;  becauie  I 
 V/ouM  not  appear  to  make  the  Or'tge- 
 
 n'tfi 
 
444  ^^  ^^^  Eternity 
 
 j'/i/?  triumph,  left  odious  Confequences 
 iliou'd  be  drawn  from  it. 
 
 Laftly^  If  any  one  fliou'd  take  it  ill 
 that  I  reafon  upon  the  Principles  of 
 an  Origeniji^  tho'  I  am  not  altogether 
 of  Oki gen's  Opinion  ;  he  muft  con- 
 fider,  that  I  did  not  begin,  Firji^  to 
 cover  my  felf  with  a  borrowed  Name; 
 I  was  only  willing  by  this  to  imitate 
 M.  Bayle,  who  has  taken  upon  him 
 to  perfonate  the  Mankhau  Second- 
 ly^ They  that  have  nicely  examined 
 Grig  EN  ^s  Opinion,  have  acknow- 
 ledged, that  bating  fome  Tlatonk 
 Whimfies,  which  may  be  blotted  out 
 of  his  Syftem,  without  overthrowing 
 it ;  (Rich  as  thePrse-exiftence  of  Souls, 
 the  Revolutions  of  all  Things  in  fet- 
 tled Periods,  and  other  fuch  Notions) 
 the  reft  has  been  generally  received 
 and  efteem'd  by  all  the  Eaft  ;  till 
 Theophilus  of  Alexandria^  and  o- 
 .  ther  hot  Men  of  his  Time,  causM 
 him  to  be  condemn'd,  rather  to  over- 
 throw fuch  Men  as  they  hated,  than 
 
 out 
 
 I 
 
of  He  L  l's  Torments.       4.4? 
 
 out  of  regard  to  Truth.  Befides,  O- 
 RiGEN  has  always  been  lookM  upon 
 as  a  Member  of  the  Chriftian  Church, 
 in  whicli  alfo  he  died  ;  after  he  had 
 been  a  Confeflbr,  during  the  Perfecu- 
 tion  of  Dccitts ;  and  had  lliewn  a 
 great  deal  of  Conftancy,  and  appeared 
 very  willing  to  fuffer  Martyrdom.  A 
 great  many  have  formerly,  and  of  late 
 Years,  written  in  his  Defence,  whofe 
 Books  any  one  may  confult.  And  then 
 what  Origen  has  advancM  concern- 
 ing the  End  of  Hell  Torments,  was 
 but  what  he  thought  he  found  in 
 the  Holy  Scripture,  which  he  endea- 
 voured to  explain  after  the  beft  Man- 
 ner that  he  cou'd.  He  only  argued 
 for  its  Authority,  but  the  Mauichai 
 diredly  againft  it. 
 
 But  after  fo  long  a  Digreffion,  let 
 us  hearken  anew  to  ArchbifliopTiL- 
 LOTsoN,  who  will  fliew  us  what  ufe 
 we  ought  to  make  of  the  manner  in 
 which  the  Holy  Scripture  lias  ex- 
 prefsM  the  Pains  of  the  next  Life. 
 
 Th£R- 
 
44^  On  the    'Eternity 
 
 "  Therefore  Sinners,  fays  hcj 
 "  ought  always  to  be  afraid  of  it, 
 "  and  reckon  upon  it;  and  always 
 "  to  remember ,  that  there  is  great 
 *'  Goodnefs  and  Mercy  in  the  Se- 
 ^'  verity  of  God's  Threatnings ;  and 
 "  that  nothing  will  more  juftify  the 
 *'  Inflidionof  eternal  Torments,  than 
 "  the  foolifh  Prefumption  of  Sinners 
 *'  in  venturing  upon  them,  notwith- 
 "  ftanding  fuch  plain  and  terrible 
 "  TlireatningSa 
 
 "  This,  I  am  fure,  is  a  good  Ar- 
 "  gument  to  all  of  us,  to  work  out 
 "  our  Salvation  with  Fear  and  Trefn- 
 "  bling,  and  with  all  poflible  Care 
 '^  to  endeavour  the  Prevention  of 
 ''  that  Mifery  which  is  fo  terribly 
 "  fevere,  that  at  prefent  we  can  hard- 
 "  ly  tell  how  to  reconcile  it  with  the 
 "  Juiiice  and  Goodnefs  of  God. 
 
 "  This  God  heartily  deOres  we 
 "  would  do ;  and  hath  folemnly 
 .  f'  fworn^ 
 
of  Hel  l's  Torments.         44.7 
 
 "  fworn,  that  he  hath  no  ^leafure 
 "  in  the  T>eath  of  the  Wicked^  but 
 "  rather  that  he  JJoould  turn  from  his 
 "  JVickednefs  and  live.  So  that  here 
 "  is  all  imaginable  Care  taken  to 
 "  prevent  our  Mifcarriage,  and  all 
 "  the  AlTurance  that  the  God  of 
 "  Truth  can  give  us  of  his  Unwil- 
 "  lingnefs  to  bring  this  Mifery  upon  - 
 "  us.  And  both  thefe,  Fm  fure,  are 
 "  Arguments  of  great  Goodnefs.  For 
 "  what  can  Goodnefs  do  more,  than 
 "  to  warn  us  'of  this  Mifery,  and 
 *'  earneftly:perfuade  us  to  prevent  it; 
 "  and  to  threaten  us  fo  very  terribly 
 "  on  purpofe  to  deter  us  from  fo  great 
 "  a  Danger  ? 
 
 "  And  if  this  will  not  prevail  with 
 "  us,  but  we  will  go  ftill  on  to  de- 
 ''  fP^fi  ff^^  Riches  of  God'^s  Goodnefs^ 
 "  and  Long'fiijfering^  and  Forbear- 
 "  ance  y  what  in  Reafon  remains  for 
 "  us,  but  a  fearful  looking  for  of 
 "  Jii^gf^cntj  and  fiery  Indignation  to 
 "  confume    us  ?     And    what    almofl: 
 
 "  can 
 
4^8  On  the  Eternity 
 
 "  can  Juftice,  or  even  Goodnefs  i^ 
 "  felf  do  lefs,  than  to  in  Aid  that  Pu- 
 "  nifhment  upon  us,  which  with 
 "  Eyes  open  we  would  wilfully  run 
 "  upon ;  and  which  no  Warning,  no 
 "  Perfuafion,  no  Importunity  could 
 ''  prevail  with  us  to  avoid  ?  And 
 "  when,  as  the  Afoftle  fays,  know- 
 "  ing  the  Judgment  of  Godj  that  they 
 "  which  commit  fuch  Things  are  wor- 
 "  thy  of  T)eath  ;  yet  for  all  that  we 
 "  would  venture  to  commit  them. 
 
 "  And  therefore,  vt^hatever  we 
 "  fufFer,  we  do  but  inherit  our  own 
 "  Choice,  and  have  no  Reafon  ^to 
 "  complain  of  God,  who  hath  fet  be- 
 "  fore  us  Life  and  Death,  eternal 
 "  Happinefs  and  Mifery;  and  hath 
 "  left  us  to  be  the  Carvers  of  our 
 "  own  Fortune :  And  if,  after  all  this, 
 "  we  will  obftinately  refufe  this  Hap- 
 "  pinefs,  and  wilfully  run  upon  this 
 "  Mifery,  PTo  unto  us  !  for  we  have 
 "  rewarded  Evil  to  our  felves. 
 
 "  Yoir 
 
 i 
 
^  H  E  L  L'i  Torments,      449 
 
 "  You  fee  then,  by  all  that  hath 
 "  been  faid  upon  this  Argument, 
 "  what  we  have  all  Reafon  to  ex- 
 "  pe£l:,  if  we  will  11:111  go  on  in  ouc 
 "  Sins,  and  will  not  be  brought  to 
 "  Repentance.  You  have  heard,  what 
 "  a  terrible  Punifliment  the  juil:  God 
 "  had  threatned  to  the  Workers  of 
 *^  Iniquity  ;  and  that  in  as  plain 
 **  Words  as  can  be  ufed  to  exprefs 
 "  any  Thing.  Thefe^  that  is,  the 
 *'  Wicked^  jhall  go  a\Z'ay  into  ever- 
 "  Injling  Ttmijhmentj  hut  the  Right e- 
 "  ous  into  Life  eternal. 
 
 "  Here  are  Life  and  "Death,  Hap- 
 "  pinefs  and  Mifery  fet  before  us. 
 '^  Not  this  frail  and  mortal  Life, 
 "  which  is  hardly  worth  the  having, 
 "  were  it  not  in  Order  to  a  better 
 "  and  happier  Life;  nor  a  temporal 
 "  Death ,  to  get  above  the  dread 
 "  whereof  fliould  nor,  methinks,  be 
 "  difficult  to  us,  were  it  not  for  the 
 "  bitter  and  terrible  Conlequenccs 
 G  s  of 
 
450  On  the  Eternity 
 
 "  of  it :  But  an  eternal  Life,  and 
 "  an  eternal  Enjoyment  of  all  Things 
 "  which  can  render  Life  pleafant  and 
 "  happy  ;  and  a  perpetual  Death, 
 "  which  will  for  ever  torment  us, 
 "  but  never  make  an  End  of  us. 
 
 "  These  God  propounds  to  our 
 "  Choice:  And  if  tlie  Confideration 
 "  of  them  will  not  prevail  with  us  to 
 "  leave  our  Sins,  and  to  reform  our 
 "  Lives,  what  will  ?  Weightier  Mo- 
 "  tives  cannot  be  proposed  to  the  Un- 
 "  derftanding  of  14an,  thait  everlaji- 
 "  ing  Tuuijhmentj  and  Life  eternal; 
 "  than  the  greateft  and  moil:  durable 
 Happinefs,  and  the  molt  intolerable  ; 
 and  lafting  Mifery  that  human  Na- 
 ture is  capable  of. 
 
 "No  v; ,  confidering  in  v/hat  Terms 
 "  the  Threatnings  of  the  Golpel  are 
 "  exprefs'd,  we  have  all  the  Reafon 
 "  in  the  "World  to  believe  that  the 
 "  Punifhment  of  Sinners  in  another 
 ^^  World  will  be  everlafting.    How- 
 
 "  ever^ 
 
of  Re  L  lV  Torments.       45 1 
 
 "  ever,  we  cannot  be  certain  of  tlie 
 
 "  contrary,  Time  enough  to  prevent 
 
 "  it ;  nor  till  we  come  there,  and  find 
 
 "  it  by  Experience  how  it  is :   And  if 
 
 "  it  prove  lb,  it  will  tlien  be  too  late 
 
 "  either    to    prevent     that     terrible 
 
 *'  Doom,  or  to  get  it  reversed. 
 
 "  Some  comfort  themfelves  with 
 "  the  uncomfortable  and  uncertain 
 *'  Hope  of  being  difcharg'd  out  of 
 "  Being,  and  reduc'd  to  their  Hrft 
 "  Nothing;  at  leail,  after  the  tedious 
 "  and  terrible  fuffering  of  the  mofl 
 "  grievous  and  exquifite  Torments 
 "  for  innumerable  Ages.  And  if  this 
 "  Ihould  happen  to  be  true,  good 
 *'  God  I  how  feeble,  how  cold  a  Com- 
 "  fort  is  this  ?  Where  is  the  Reafon 
 "  and  Underftanding  of  Men ,  to 
 "  make  this  their  laft  Refuge  and 
 "  Hope ;  and  to  lean  upon  it  as  a  Mat- 
 "  ter  of  mighty  Confolation,that  they 
 "  fhall  be  milerable  beyond  all  Ima- 
 ''  gination,  and  beyond  all  Patience, 
 "  for  God  knows  liovv  many  Ages? 
 G  g  2  "  Have 
 
452.  On  the  Eternity 
 
 "  Have  all  the  Workers  of  Iniquity 
 "  no  Knowledge  ?  No  right  Senfe  and 
 "  Judgment  of  Things?  No  Confi- 
 "  deration  and  Care  of  themfelves, 
 *'  no  Concernment  for  their  own  laft* 
 *'  ing  Intereil  and  Happinefs? 
 
 "  O RIG  EN,  I  know  not  for 
 "  what  good  Reafon,  is  faid  to  have 
 '^  been  of  Opinion,  That  the  Punifh- 
 "  ment  of  Devils  and  wicked  Men,  af- 
 "  ter  the  Day  of  Judgment,  will  con- 
 "  tinue  but  for  a  thoufand  Years ;  and 
 "  that,  after  that  Time,  they  fhall  all 
 "  be  finally  faved.  I  can  very  hardly 
 "  perfuade  my  felf,  that  fo  wife  and 
 "  learned  a  Man  as  Origen  was, 
 "  fhould  be  pofitive  in  an  Opinion  for 
 "  which  there  can  be  no  certain 
 "  Ground  in  Reafon,  efpecially  for 
 ''  the  pun(£lual  and  precife  Term  of 
 *'  a  thoufand  Years;  and  for  which 
 "  there  is  no  Ground  at  all,  that  I 
 "  know  of,  from  divine  Revelation. 
 
 "  But 
 
of  H  E  L  lV  Torments.         4-55 
 
 "But  upon  the   whole  Matter, 
 "  however  it  be  ;  be  it  for  a  thoufand 
 "  Years,  or  be  it  for  a  longer  and  un- 
 "  known  Term,    or  be  it    for  ever, 
 "  which  is  plainly    tlu'eatned  in  tlie 
 "  Gofpcl  :  I  fay,  however  it  be,  this 
 "  is  certain,  that  it  is  infinitely  wifer 
 *^  to    take  Care  to  avoid  it,   than  to 
 ''  difpute  it,  and  to  run  the  final  Ha- 
 ''  zard  of  it.      Put    it    which    Way 
 ''  we  will,    efpecially   if  we  put  it 
 "  at  the  worfl,  as  in  all  Prudence  we 
 "  ought  to  do,   it  is  by  all   pofTible 
 '•  Means     to   be    provided  againil  : 
 ''  Spten-iblc,    fo  intolerable   is    the 
 ''  Thought,  yea,  the  very  leaft  Sufpi- 
 ^'  cion  of  being  mifcrable  for  ever. 
 
 "  And  now  give  me  Leave  to  ask 
 "  you,  as  St.  Taitl  did  King  Agri^- 
 ^^  pa^  T>o  you  believe  the  Scriptures  ? 
 "  And  I  hope  I  may  anfwer  for  you, 
 "  my  felf,  as  he  did  for  Agrippa^  I 
 ''  knoz;:;  yon  do  believe  the?n.  And  in 
 "  them  thefe  Things  are  clearly  re- 
 '^  vealcd,  and  are  Part  of  that  Creed 
 G  g  5  ''  of 
 
454  ^^  ^^^  Eternity. 
 
 ^'  of  which  we  make  a  folemn  Profelli- 
 ^'  on  every  Day. 
 
 *'  And  yet,  when  we  confider  how 
 ^^  moil  Men  live,  is  it  credible  that 
 '^  they  do  firmly  beHeve  this  plain 
 ^'  Declaration  of  our  Saviour  and 
 "  our  Judge  J,  that  z^/:?^  Wicked  jhall 
 "  ^(9  i;/^o  everlafting  Tumjhmentj  but 
 "  if/:?^  Righteous  into  Life  eternal  ? 
 
 "Or  if  they  do  in  fome  fort  be- 
 "  lieve  it,  is  it  credible  that  they  do 
 "  at  all  confider  it  ferioufly,  and  lay 
 "  it  to  Heart  ?  So  that  if  we  have  a 
 "  Mind  to  reconcile  our  Behef  with 
 "  our  A(51:ions,  we  muft  either  alter 
 "  our  Bible  and  our  Creed,  or  we 
 "  mufc  change  our  Lives. 
 
 "  L  E  T  us  then  conjider^  andjheis; 
 "  our  fe Ives  Men,  And  if  we  do  fo, 
 "  can  any  Man,  to  pleafe  himfelf  for 
 ''  a  little  while,  be  contented  to  be 
 "  punifhed  for  ever  ;  and  for  the  Sha- 
 f^  dow  of  a  fhort  and  imperfeft  Hap- 
 
 "  pinefs 
 
of  Hv:  L  l's  T^ormcnts.         455 
 
 "  pinefs  in  this  Life,  be  willing  to 
 '^  run  the  Hazard  of  being  really  and 
 "  eternally  miferabic  in  the  next 
 "  World? 
 
 "  Surely  this  Confideration  a- 
 "  lone,  of  the  extreme  and  endlefs  Mi- 
 "  fery  of  impenitent  Sinners  in  ano- 
 "  ther  World ,  if  it  were  but  well 
 "  wrought  into  our  Minds,  would  be 
 ^'  fuflicient  to  kill  all  the  Temptations 
 "  of  this  World,  and  to  lay  them  dead 
 "  at  our  Feet;  and  to  make  us  deaf  to 
 "  all  the  Enchantments  of  Sin  and 
 "  Vice  :  Bccaufe  they  bid  us  fo  infi- 
 "  nitcly  to  our  Lofs,  when  they  of- 
 "  fer  us  the  Enjoyment  of  a  fliort 
 '^  Pleafure,  upon  fo  very  hard  and  un- 
 *'  equal  a  Condition,  as  that  ofbe- 
 "  ing  miferable  for  ever. 
 
 "The  eternal  Rewards  and  Pu- 
 "  nifliments  of  another  Life,  which 
 "  are  the  great  Sanation  and  Securi- 
 "  ty  of  God's  Laws,  one  would  think 
 "  fhould  be  a  fufiicient  Weight  to 
 G  g  4  l[  caft 
 
45 <5  On  the  Eternity 
 
 "  call   the  Scales  againft   any    Plea- 
 
 "  fure,   or  any  Pain,  that  this  World 
 
 "  can  tempt,  or  threaten  us  withal. 
 
 "And  yet,  after  all  this,  will  we 
 "  Hill  go  on  to  do  wickedly,  when 
 *'  we  know  the  Terrors  of  the  Lordy 
 "  and  that  we  muft  one  Day  anfwer 
 "  all  our  bold  Violations  of  his  Law, 
 *'  and  Contempts  of  his  Authority? 
 ^*  with  the  Lofs  of  our  immortal 
 '*  Souls,   and   by  fujfering  the  VeU" 
 
 geance  of  eternal  Fire  ? 
 
 <( 
 
 "  What  is  it  then  that  can  give 
 *'  Men  the  Heart  and  Courage  ;  but  I 
 '^  recal  that  Word,  becaufe  it  is  not 
 "  true  Courage^  but  Fool  har dine fs^ 
 *'  thus  to  out-brave  the  Judgment  of 
 ''  God,  and  to  fet  at  nought  the  hor- 
 *^  rible  and  amazing  Confideration  of 
 *'  a  milerable  Eternity  ?  How  is  it 
 *'  pofTible  that  Men  that  are  awake, 
 *'  and  in  their  Wits,  fliould  have  any 
 "  Eafe  in  their  Minds,  or  enjoy  fo 
 *'  much  as  one  quiet  Hour,    whilft  {q 
 
 a 
 
 "  great 
 
of  He  L  lV  Torments.      457 
 
 "  great   a   Danger  Iiangs  over  their 
 
 "  Heads,  and  tney  have  taken  no  to- 
 
 "  lerable  Care  to  prevent  it  ?    If  we 
 
 "  have  any  true  and  jull  Senfe  of  this 
 
 '^  Danger ,    we  cannot   fail  to  fhew 
 
 ''  tliat  we  have  it,  by  making  hafte  to 
 
 "  efcape  it,    and  by  taking  that  Care 
 
 ''  of  our  Souls,   which  is  due  to  iin- 
 
 "  mortal  Spirits  that  are  made  to  be 
 
 *'  happy  or  miferable  to  all  Eternity. 
 
 The  Archbifliop  goes  on  with  fuclx 
 Exhortations  to  the  End  of  his  Ser- 
 mon. What  I  hav^e  quoted  is  fufiici- 
 ent  to  fliew  (fuch  as  have  not  read 
 his  Works)  how  much  they  defer ve 
 that  Praife  which  they  have  met  with. 
 
 The  fafeft  and  wifcll  Way,  as  to 
 the  Torments  of  the  7iext  LrfCy  is  to 
 believe  that  GOD  will  never  do  any 
 Thing  but  what  is  agreeable  to  his 
 *Divh/e  Attributes  ;  and  at  the  fame 
 Time  to  ufe  all  the  Care  ima2:inable 
 to  avoid  the  Efte6l  of  his  Threats  • 
 which  (whatever  it  be)   Iliall  be  the 
 
 more 
 
4^8  On   the   Eternity 
 
 more  terrible,  the  more  it  is  defpifed* 
 Nothing  ofFends  a  Law-giver  more, 
 than  to  fee  that  the  greater  his  Threats 
 are,  the  lefs  they  are  regarded  ;  and 
 that  inftead  of  meeting  with  Obedi- 
 ence^ they  are  cavilled  at.  Then  let 
 fuch  as  complain  of  GOD's  Threats^ 
 be  now  ^fi lent ^  and  drive  to  obey  him  ; 
 it  will  be  Time  enough  for  them  to 
 complain  when  they  have  feen  the 
 Execution  of  them,  i^then  they  think 
 them  unjiift.  But  let  thefe  Men  be- 
 ware, left  they  fhou'd  bring  them  up- 
 on their  own  Heads ^  by  complaining 
 beforehand^  of  what  they  have  not  yet 
 been  made  fenjible  of. 
 
 Thus  concludes  M.  le  Clerc'^s 
 Defenfe  of  Archbifliop  Tillotfon,  We 
 ihall  next  produce  the  Oppofition 
 made  to  thefe  Arguments  by  William 
 Lufton^  M.  A.  Fellow  of  Lincoln 
 College,  in  a  Sermon  by  him  preach- 
 ed before  the  Univerfity  of  Oxford  2Lt 
 St.  Marys,  Novemb.  2^th,  1706,  and 
 which  he  printed  under  the  following 
 
 Title 
 
^  H  E  L  Ls  TormcrJts.         459 
 
 Title — Z/?^ Eternity  ^/future  Punifli- 
 meiit  froved  and  vmdicatcd.  But 
 boo:;  he  has  froved  is  the  Subjc£l  of 
 our  Enquiry, 
 
 Mk.  Llipton  from  his  Text  of 
 Mat.C\\,  2  5.Ver.  46.  Andthefe  Jhall 
 go  away  into  Everlasting  Tunijh- 
 ment,  thus  opens  Gladiator  like, 
 viz,  "  Though  GOD  Iiath  revealed 
 "  the  eternal  Duration  of  future 
 "  Puniflimcnt,  in  the  plained  and 
 "  moft  pofitive  Terms  ;  yet  the  im- 
 ''  fions  Glojfcs  of  fimc^  and  the  Dic- 
 *'  tates  of  an  immoderate  Self-Love 
 "  in  others,  have  reprefented  this  im- 
 "  portant  Article  of  our  Faith  as  ab- 
 "  furd  and  incredible. 
 
 The  impious  Glojfes,  he  means, 
 are  the  foregoing  Arguments  brought 
 in  Defenfe  of  an  omnipotent  Mercy^ 
 the  Extenfion  of  which  divine  Attri- 
 bute^ fuch  rigid  Dogmatifls,  as  our 
 Declaimer,  would  infinuate  the  Al- 
 mighty is  with-held  from  granting  to 
 miferable  Sinners.  But 
 
4'5o  On  the  Eternity 
 
 But  from  mere  T^eclamation^  let 
 us  proceed  to  more  fubftantial  Reafon. 
 Full  fraught  is  his  whole  Difcourfe 
 with  a  Volubility  of  hard  Names  ; 
 and  now  from  the  tmfious  Glojfes  of 
 fomey  he  farther  adds,  that  "  fome  o- 
 ^^  thers  have  been  fo  profanely  and 
 "  blafphemoufly  bold,  as  to  queftion 
 **'  the  Equity  of  God's  Tur^ofes  ". 
 This  round  Ajfertion  is  fo  diftant  from 
 Truth 3  that  it  is  his  own  Adherents  on- 
 ly who  are  guilty*  Then  fancying  e- 
 very  ^Declaration^  he  makes,  to  be  de- 
 fnitive ;  he  leaves  his  general  Epi- 
 thet of  Some^  and  condefcends  to  no- 
 minate Archbifhop  Tillotson. 
 
 H  E  fir  ft  avers^  that  the  Argu", 
 MENT5  brought  byhimfelfiy^i/z/^/yr^?;/. 
 fidered^  seem  abundantly  fujpctent  to 
 fatisfy  all  difficulties — (But  I  dare 
 iay  upon  a  careful  Examination,  that 
 they  will  not  seem  fo  conclufive  to 
 any  Body  elfe— )  and  then  adds,  "  tho' 
 *'  the  contrary  hath  been  infinuated 
 ^[  I'Ci  a    Difcourfe    too    well   known^ 
 
 (much 
 
o/  H  E  L  lV  Tornicnts.       ^6l 
 
 (much  better  known  indeed  than  any 
 he  will  ever  deliver  either  from  the 
 Pulpit  or  the  Prefs)  "  which  was  fome 
 ''  Years  ago  publiflied  by  one,  whofe 
 "  extraordinary  perfonal  Accomplifli- 
 ''  ments  and  high  Station  in  the 
 "  Church  do  command  fo  very  great 
 "  Deference,  that  it  may  perhaps  be 
 "  thought  fcarce  allowable  to  menti- 
 "  on  any  Part  of  his  Writings,  othcr- 
 "  wife  than  with  Approbation  and 
 "  Applaufe  :  But  he  hath,  in  this  Far- 
 "  ticular,  made  it  very  plain,  that  e- 
 "  ven  the  greatefl:  Men  have  their 
 "  Intervals  of  Mifapprehenfion  and 
 '\  Miftake. 
 
 Ncfw,  left  the  Reader  fliould  think 
 I  have  already  been  too  fcvere  upoii 
 this  Cafu'ijl^  I  will  here  produce  the 
 Sentiments  of  two  Gentlemen  upon 
 this  T>ebate.  The  frji  is  the  Writer 
 of  that  Prelate's  Life,   -]-  who  in   the 
 
 f  The  Life  of  Abp.  Tilltfoi  is  well  wrote,  and 
 was  compiled  from  the  Minutes  ofthe  late  Mr.  Tcu>\^ 
 Dean  ct  Salishurv,  in  which  like^vill"  the  Authnr  wr.s 
 greatly  alfifted  by  Bp.  Humet.  It  is  printed  (in  I'o- 
 iio  to  bind  up    with  his  Works)  b>  H.  Cur'J  in  the 
 
/[6l  On  the  Eternity 
 
 141  Page  thereof  thus  remarks,  fpeak- 
 ing  of  Mr.  Liipton^  "  He  falls,  fays 
 "  he^  in  a  moft  violent  manner  upon 
 "  this  great  and  good  Man,  on  Ac- 
 *'  count  of  his  Sermon  on  the  Eter-- 
 *'  nity  of  Hell  Torments,  In  this  In- 
 "  vedive  the  young  Author,  (  for  I 
 ''  cannot  think  him  very  Old^  either 
 "  by  the  Force  of  his  Arguments,  or 
 "  the  Candour  of  his  Management 
 "  of  them)  exprefles  a  great  deal  of 
 "  Warmth  againft  the  Bidiop  ;  and  if 
 "  hard  Words,  and  malicious  Infinu- 
 "  ations,  a  Confidence  of  aflerting 
 "  and  an  alfuming  Air  throughout, 
 "  are  Proofs  of  a  good  Caufe,  and 
 "  the  better  of  the  Argument,  Mr. 
 "  Lufton  has  obtained  the  Vidlory 
 "  over  Archbilhop  Tillotfon  :  but 
 "  if  thefe  are  only  the  vifible  Ef- 
 "  fe£i:s  of  a  vain  Opinion  of  himfelf, 
 "  we  never  had  a  Piece  fuller  of  Va- 
 "  nity  and  AfFedation.  Firft:  then^ 
 "  I  cannot  help  declaring,  that  from 
 "  the  Difcourfe,  I  dare  believe,  that 
 "  the  Author  with  all  his  Self-Opini- 
 
 ''  on, 
 
of  Hel l's  Torments.         /\.6^ 
 
 *'  on,  and  AlTurancc,  would  not  have 
 "  prefumed  to  publilh  it,  had  not  the 
 *'  great  Man  he  attacked  been  dead- 
 ''  I  mull:  farther  obierve,  that  lie  does 
 "  not  pretend  to  alTert,  that  the  E- 
 "  ternity  of  Ttmijhmcnts  is  dented  by 
 *'  the  Bifliop,  but  will  not  allow 
 "  that  his  Arguments  are  fufficient  to 
 "  frove  it,  and  therefore  he  fupplies 
 "  better,  as  he  would  have  us  believe. 
 
 "  I  fliall  give  but  a  Specimen  of  his 
 "  Confutation  of  the  Bifliop's  Argu- 
 "  ment.  —  That   to  ^unijh  eternally 
 ''  Man  for  temporary  Crimes^  can  fie^ 
 "  'ver  be  jujiified  by  the  common  Rca- 
 '^  fin  that  is  brought  in   its  Defenfe, 
 "  viz.  That   if  the   Wicked   fliould 
 *'  live  always,  they  would  Jin  on  to 
 "  Eternity^  for  that  it  feems   not  a- 
 "  greeable  to  eternal  Jiijlice  to  pun- 
 "  ifli  Crimes  that  7ie--jcr  'lucre  comynit- 
 *'  ted.  But  fiys  our  Author,  7/"//;^ J'i;/- 
 ''  ner  has  provoked  God  to  thatl^egree 
 »'  as  to  make  him  ^ji'tth-hold his^^\\v\g- 
 "  Grace ;  then  the  Confequence  isflain^ 
 
 "  that 
 
4^4  ^'^  ^^^  Eternity 
 
 ''  that  the  S'lnner  not  being  able  to  re" 
 ^'  ^entj  or  turn  without  that  Saving, 
 ''  Grace,  he  muft  inevitably  Jin  on  to 
 "  Eternity:,  and  is  therefore  jujlly 
 "  punijhed  by  eternal  Torments. 
 
 "But  can  there  be  any  thing  in 
 "  Nature  more  abfnrd  than  this  ? 
 ^'  To  folve  the  'Difficulty  that  lay 
 ''  againfi  the  common  Argument^  that 
 *'  the  wicked  wouldT^;^  on  eternally  if 
 *^  they  lived  fo  long  ;  he  would  fix  a 
 *^  greater  Injuftice  on  G  O  D  than  the 
 "  former  Argument  had  done  y  for 
 "  here^  he  makes  GOD  pmijh  the 
 ''  Sinner  for  ;/^^  repenting^  when  he 
 "  with-holds  the  only  Means  of  his 
 "  being  capable  of  doing  fo,  — -  Sav^ 
 '^  ing  Grace. 
 
 "  This  Author''s  Arguments  are  in- 
 
 "  ^^t^  all  a  mere  begging  the  ^ejii^ 
 
 ''  (?;/>  in  taking  that  for  ^r^;/W,  which 
 
 "  wants  chiefly  to  be  poved.     If  he 
 
 "  had  thought  the  Abp.  had  weaken- 
 
 "  ed,  or  gone  againft  any  Doctrine  of 
 
 "  the  Scripture,  he  ought  firft  to  have 
 
 "  fix'd 
 
of  H  E  L  l's  Torments.      465 
 
 ^  Rx'd/jis  Senfe  of  theTextson  which 
 "  he  built  this  Doftrine.     For  Exam- 
 *'  pie,  lie  ought  particularly  to   have 
 *^  ihewn,  that  the  Scripture    was  to 
 "  be  taken  literally  herCj  tho'  not  in 
 "  other  T/accSj  and  given    irrefraga- 
 "  ble  Arguments    to   prove   "ui'/jy  it 
 "  fliould  l^e/d.  He  iliould  have  fliewn 
 "  that  — for  ever  —  cvcrlajl'mg^  &c. 
 '*  in  the  Scripture-Senfe,  were  always 
 "  underllood  as  we  do  noijUj  or  as  lie 
 "  does  J  of  fomething  that  never  can 
 *'  or  isj'tll have  an  End.     One  Gene- 
 "  ration   comet h^  and  another  goethj 
 ''  but  the  Earth  endtireth  for  Ever, 
 *'  is  a  Text  in  Scripture,    and  yet  I 
 "  believe  this  Gentleman  will  not  con- 
 "  tend,    that  there  is  to  be  no  End 
 "  of  the  Earthy    and  ftill  tell  us  he 
 "  believes  the  Bible.     It  being  noto- 
 "  rious,  that  as   the  Scripture  often, 
 "  by   all  the  Earthy  only  means  the 
 "  Land   of  'Judah^    or  of  Ifrael  ;  fo 
 thofe  Terms  of,  for  evcr^  al'juays^ 
 "  and  everlafllng,  are  frequently  made 
 H  h  "  ufe 
 
 (( 
 
^66  On  the  Eternity 
 
 ufe  of  to  exprefs  a  long  T>tiration  o 
 Time^  which  yet  will  have  an  End,* 
 
 "He  fliould  therefore  have  clear- 
 "  ed  this  Point  in  the  firft  Place,  and 
 "  evidently  have  fhewn  why  thofe 
 "  Words  iliould  bear  in  this  Cafe  a 
 "  different  Senfe".  ^ 
 
 I  fhall  fay  no  more  to  Mr.  LupOHj 
 after  what  this  Gentleman  has  urged 
 in  behalf  of  the  good  Archbifhop, 
 but  leave  him ;  entirely  acquiefcing  in 
 his  own  Sentiments  of  his  Sermon, 
 That  it  is  not  equal  to  the  great 
 fVeight  and  difficulty  of  the  Argu- 
 ment, \ 
 
 *  See  Archbifhop  Tillotson's  Life,  ut  Supra^ 
 pag.  142,  143  and  144. 
 
 f  Mr.  Lupton's  Dedication  of  his  Sermon  t» 
 Dr.  Adams. 
 
 A   LET- 
 
467 
 
 LETTER 
 
 T  O    T  H  E 
 
 BOOKSELLER. 
 
 SIR, 
 
 PERCEIVING,  by  the  Tril?^ 
 lick  TriutSj  that  your  Editor 
 of  the  new  Edition  of  Mr.  Swin- 
 den's  Enquiry,  Sec.  intends  a  Sup- 
 plement to  his  Chapter  on  the  Eter- 
 nity of  Hell's  Torments  :  I  was  of 
 Opinion ,  that  after  the  two  great 
 Names  of  Tillotson  and  Lupton, 
 to  hear  the  Sentiments  of  One  no  way 
 inferior  to  cither,  would  be  accepta- 
 ble to  the  Curious.  I  need  not  (ay, 
 H  h  2  I  mean 
 
4^8  On  the  Eternity 
 
 I  mean  Dr.  Thomas  Burnet,  late 
 Mafter  of  the  Charter-Houfej  whofe 
 clear  Reafoning,  happy  Genius,  and 
 elegant  Stile  are  equally  to  be  admir- 
 ed. In  the  Works  publiflied  by  Him- 
 felf,  he  has  given  the  World  a  Speci- 
 men only  of  what  we  might  reafon- 
 ably  have  hoped  for,  had  not  Death 
 and  his  fingular  Modelfy  deceived 
 us.  He  is  in  this  Place  introduced, 
 pleading  the  Caufe  of  thofe  unhappy 
 '[Per fins  J  whofe  paft  Lives  have  ren- 
 dered i\\€\x  prefint  State  fo  miferable 
 as  to  fear  the  Lofs  of  their  Souls. 
 
 In  a  Treatife,  (of  which  hirnfelf 
 permitted  but  few,  very  few  Copies 
 to  be  printed)  intitled,  T^e  Statu 
 Morttwrnmj  ^V.  After  giving  us  a 
 full  Account  of  the  Opinions  of  the 
 antient  and  modern  Authors,  facred 
 and  profane,  as  to  the  State  of  the 
 damned;  even  exhauifing  the  Sub- 
 ject, and  modeftly  offering  alfo  his 
 own  Opinion,  back'd  by  as  found  Ar- 
 gument as  the  Nature  of  his  Subjed 
 
 per- 
 
of  Hel  l's  Torments.         469 
 
 permits;  he  declares  for  the  Merci- 
 ful Side  of  the  Qiieftion ;  which 
 'Declaration  I  the  rather  communi- 
 cate, becaufe  but  few  Readers  can 
 ever  hope  to  fee  it  in  the  Original ; 
 by  Reafon  of  the  great  Secrecy  and 
 Caution  with  which  it  has  be  n  moft 
 beautifully  reprinted,  and  difpers'd  in- 
 to a  very  fmall  number  of  Hands; 
 and  the  greateft  Care  taken  by  the 
 learned  Editor  that  it  fliould  never 
 become  publickly  common.  ^ 
 
 In  the  319^^  and  320^'^  Pages  of 
 this  moft  excellent  Piece  is  the  foU 
 lowing  Paflage, 
 
 *  This  Work  is  intitled  De  Statu  Mortucrum  CS* 
 Refurgentinm.  AccejjeruntEfiftdxdu.i  circa  Lihellum 
 de  Archielcg  )s  Philofphicis.  /^uctae  Th  o  m  a  B  u  r- 
 M  E  T  I  o,  S.  T.  P.  Land.  172?.  \to.  In  the  Pre- 
 face whereof  is  this  remarkable  PafTage,  V.fum  efl  in 
 faticijftmorutn  t<fum  aliquct  eXimplitria  recudsre  :  ^uip- 
 pe  ejuia  xgre  ferrent  ex  dut.ribus  nonvuUi^  magno 
 funimi  viri  fludio  excuhum  cpus  al'quando  fofan  inte- 
 rire  p  J)'-'-  Adbibita  tamen  eji  cautcla,  ne  in  valgus  e- 
 tnanaret.  I^tifijuis  'gitur  hunc  libellum  in  manusfun?l- 
 ferit,  is [c  nulla  modii  pajfiaum  a  qu^cfuam  aut  calamo 
 aut  typii  ddfctibi^    datafuk^  ohjiri»gitc. 
 
 H  h  3  Nobi^ 
 
470  On  the  Eternity. 
 
 Nobis  difficile  efl  o?nnem  exiiere  hu. 
 manitatem  :  'Deo  dijficiUus  omnem  mi- 
 fericordiam,     Et  fi  natiiram  nojlram 
 corrum^ere  aut  defiriiere  pojfumtis^  T)i- 
 'vinar/i  non  pofftimus.     '\Pulfarimt  olim 
 tympana  in  'valle  Hinnom,  ne  exau- 
 diretiLr   a  popdo  ^  a  parentibtts  in- 
 fantum  clamor  J  qui  immolabantur  i- 
 dolo  igneOj  ^  vagieba72t  acerbe   inter 
 ficimmas,     Sedtotum  licet  athera  re- 
 fonare    feceris    continuis    tonitribus ^ 
 nttnquam  efficies  ut  in  hoc  Tophetj  de 
 quo   loquimurj    excruciatcrum  plan- 
 6lus  ^   ejulatus  non  afcendant  in  au- 
 '/es  yehov£^    patris  mifericordiarum. 
 Rejpice  paulifperj  Ji  placet^    doctor 
 immifericors  quale  nobis  exhibes  Jpe- 
 ^aculum  :     %tale  Theatrum  ^rovi- 
 dent  i  a :  multo  major  em  partem  huma- 
 ni  generis  aftuantem   inter   flammas 
 per  aterna  facula,     O  digna  Deo  ^ 
 Aiigelis  fpe^atoribus  fcena  !  dein  ad 
 demulcendum  aiires^  du?n  plangoribus 
 &  iilulatu  Coelum   Terramque  replet 
 hcec  infelix  turba^  harmontam  habes 
 
 plane 
 
 J 
 
of  H  E  L  l's  T'on^ents.         /\.yi 
 
 plane  dlvinam.  Illud  j^ratcrea  yni- 
 hi  dolet  lion  ^arnm^  quod  ^vidcam, 
 hoc  mo  do  taut  am  fart  em  nattira  ra- 
 lionalis  inutilcm  fa  ft  am  j  fund'itns 
 perditam^  ^  rcjc[fancam  :  hi  (tar 
 falls  lufiilfi^  ant  injlar  'vappa  pro- 
 jeBam  for  as  ^  fine  nfu  ant  fpe  fntnra. 
 i.  e.  "  To  Mankind  it  is  difficult  to 
 "  put  oflF  their  Humanity^  harder  to 
 "  G  O  D  to  lay  afidc  all  Mercy,  And 
 "  tho'  we  may  corrupt  or  deftroy  our 
 "  own  Nature,  yet  have  we  no  Pow- 
 "  cr  over  the  Divine:  It  was  ufual  to 
 "  beat  Drums  in  the  Valley  of  Hinnom 
 "  to  hinder  the  Parents  and  Populace 
 "  from  hearing  the  bitter  Cries  of 
 ^'  their  Tnfmts,  from  amidll  the  Flames 
 "  offered  to  their  wooden  Idol  :  But 
 "  tho'  you  make  the  Air  ring  with  a 
 "  continued  Thunder,  you  cannot 
 "  liinder  the  Weepings  and  Wailiogs 
 ''  of  thofe  tormented  in  that  Tofbetj 
 *'  (of  which  we  now  treat)  from  aP 
 "  cending  up  to  the  Ears  of  a  Jeho- 
 "  vah^  the  Father  of  Mercies. 
 
 Hh  4  "  Look 
 
472*         On  the  Eternity^  &c. 
 
 "  Look  back  a  little,  If  you  pleale^ 
 "  thou  Broacher  of  Cruelty,  what  a 
 ^'  fine  SpeO:acle,  how  delightful  a 
 ^'  Theatreof  Providence  thou  difplay- 
 "  eft,  much  the  greateft  Part  of  Man* 
 ^'  kind  1  weltering  in  Flames  for  an  E- 
 ''  ternity  :  A  Scene  this,  fit  for  God 
 *'  and  Angels  to  be  Spedlators  of  I 
 ^'  Again,  you  afford  us  a  Harmony  al- 
 "  moft  divine,  to  charm  our  Ears,  'm 
 "  hearing  this  unhappy  Company  fill 
 "  Heaven  and  Earth  with  their  Cries 
 ''  and  Howlings.  Befides  it  is  no  fmall 
 *'  concern  to  me,  to  fee  by  this  Means 
 *'  fo  large  a  Part  of  the  rational  Crea- 
 "  tion  made  ufelefs,  altogether  loft, 
 ^'  and  rejefted,  thrown  away  like  Salt 
 "  without  Savour,  or  dead  Wine,  ufe- 
 "  lefs  and  hopelefs. 
 
 S  u  c  H  are  the  Sentiments  of  this 
 truly  great  Man.  /  am^ 
 
 Sir,  jour  humble  Servant^ 
 and 
 
 PhILALETHESo 
 
.V/irr^- ^^^m^^^'^mt 
 
 INDEX. 
 
 A 
 
 Page 
 
 Account  o/Origen  refuted.  1,16  ^  Icq. 
 Aristotle  aga'mji  the  Eternity 
 of  Moveables,  p.  170.  J£erts  that  the 
 Sun  is  not  Igneous,  208 
 
 Atheists,  or  Scepcicks,  their  Doubts,  210 
 
 Scruples  and  Reafoning,    proceed  from 
 
 an  evil  Difpofition  in  their  Jffe&ions,       4 
 Auguftin  (St.)  his  Defer iption  of  Fire.,     271 
 
 o^',   327 
 
 Author,  Probability  of  his  Hypothefts  in 
 fixing  the  Locality  0/  Hell  in  the  Sun, 
 
 141,  228 
 
 Jn  ObjcHion  againjl  it,  p.  175.  Jnfwcredj 
 I -J -J.  Scriptare-Ohjetlivns  anfweredj  233. 
 Philofophical-Obje^ions  anfwerd,  262 
 
 B 
 
 Barrow,  (Dr.)  his  Nctions  of  Hell,  14 -,  155 
 
 Billon,  (Bp.)  his  Survey  of  ChnH's  Sufferings, 
 
 and  Notions  of  Hell  Fire,  ^6,  257 
 
 Senfi 
 
I    N    T>    E    X. 
 
 "     Senfe  of  the  Schoolmen,  P-  59 
 
 Bollinger,  his  Notion  of  Hell,  255 
 
 Buinet,  {Dr.  Thomas,)  his  Notions  of  Cen- 
 tral Fire^  ^3,  203^ 
 
 Chriftian  Notions  of  Hell^  1 2 
 
 Chryfoftom,  (i'if,)  his  Notion^  332 
 
 Conlcience  and  the  Sun,  the  Analogy  between 
 them,  338 
 
 Copernican  Syjiem,  144,  233 
 
 Cyprian,  (St^  his  Notions  of  Hell,         3 1 2 
 
 D 
 
 Devil,  /i?^  Nature  and  irremediable  State 
 of  him  and  his  Angels,  as  determined  by 
 St.  Auftin,  285 
 
 Dove,  (i)r.)  his  Notion  of  a  Local  Hell, 
 
 15?,  166 
 
 Drexelius,  his  Notion  of  Hell,  162 
 
 Epicurus,  his  Fear  of  Death,  5 
 
 Experimental  Philofophers,    their  Notions   a- 
 bout  t\\Q  perpetual  Fire.  134 
 
 F 
 
 Fire,  Central  and  Culinary  widely  different. 
 
 Future 
 
I    N    T>    E    X. 
 
 Foturc  State,  its  Rcafhnablencfs^  p.   i 
 
 T'hc  Doubters  of  this  Dothinc  gomally  doiy 
 the  Being  of  a  (jod,  -p.  7,  One  rnnjl  he 
 acknowledged  upon  the  Belief  of  the  other, 
 p.  8.  l^r.  ^\\U(^-sN  s  Notions  thereof ^  p.  2.1, 
 5:?.  Sentiments  of  Dr,  Hammond  and 
 Bp.  BiJfon,  5  5 
 
 G 
 
 Gassendus,  his  CoDlum Empyrciim,    145 
 
 167 
 Gehenna,  explained,  4.^ 
 
 Gods,  Heathen^  afferted  by  Macroblns,  to 
 
 be  nothing  but  the  Sun,  186 
 
 GuALTERUS,  his  Notion   of  the  Place  of 
 
 Hell,  253 
 
 H 
 
 Hammond,  (-Dr.)  of  the  eternal  Fire  of 
 Hell,  309 
 
 Havenreuter,  a  Commentator  upon  Ariftotle, 
 in  I'ain  endeavours  to  jlj-engthen  his  Opinion, 
 
 21 1 
 
 Heaven  ^«<^  Hell  contrary  to  each  other, 
 
 14",  148 
 
 HELL-Fire,  7iot  Metaphorical  but  Real, 
 />.  42.  Locality  of  Hell  proved,  p.  60. 
 ^he  Improbability  of  its  being  In,  or  about 
 the  Center  of  the  Earth,  p.  75.  Nature 
 of  /V J"  Fire,  p'  ']6.  Notions  of  the  Heathen 
 Poets,  155 
 
 Hesiod's 
 
I    N    T)    E    X. 
 
 HuGENiUS,  his  j^ccount  of  the  Diftance  be- 
 tween  the  Sun  and  the  Earth,  />.  i6i.     Of 
 
 the  Nature  of  the  'SwciS  fire^  220 
 
 Kircher,    i^c.  Ms  Difcouery  of   the  Figure 
 of  the^ixw  at  Rome,  Ann.  16^') ^    P'259 
 
 Lord's  Supper,  the  ridiculous  Notions  of  that 
 
 Sacrament  jufly  e.^pofed^  195 
 
 \A}Cik^''s  Notion  of  Hell,  21 
 
 M 
 
 MoLLERUS,  his  Notion  of  Hell,  254 
 Moloch,  Mr.  Sammes'j  Account  of  that 
 
 Idoly  184 
 
 More,  (^Dr.   Henry,)  his  Notions  of  Hell 
 
 Fire  J  -  ^^^  205 
 
 N 
 
 Natures,  different y  of  Virtue  and  Vice,' 
 
 147 
 Norris,  his  Definition  of  Sin.  -^2^ 
 
 Nichols,  (Dr.)  his  Account  of  the  Mofaical 
 Creatio'Hy  i  -  o,  2 1 p 
 
 ' His  Obfervation  that  the  Devil  was 
 
 much  plea  fed  with  Serpent-  JVorfJjipy        1 8  7 
 
 Notions  of  the  Jutbor  defended  from  the  Ca* 
 vils  of  Atheiils,  (j'c.  1 89 
 
 Objec- 
 
I    N    T>    E    X, 
 
 O 
 
 Objcftions,  two.  i.  ylgain(i  the  Locality 
 of  Hell.  2.  y^gainji  the  Eternity  of  its 
 Torments,  p.  \C.  The  former  Opinion 
 confirmed [>y  Bp.'?c^t^on^  l^c.     p.  ly,  3:, 
 
 Or  I  GEN,  ZvV  Notion,  of  the  Eternity  of 
 Hell  Torments,  />.  277.  0/  /^/.f  Follow- 
 ers refuted^  292.  T'/'^  Infujfulency  of 
 Annihilation,  2t?8,  312 
 
 OfianderV  Notion  of  Hell,  256 
 
 Owd' s  Noifon  of  Hell,      10,   17:,  326 
 
 PlatoV  Notion  of  Hell,  159 
 
 Pearlbn,  (Bp)  his  Sentiments^  ^00 
 
 PunilTiments,  future^  particularly  of  thcT^x- 
 
 tarus  or  Hell,  p.  8.     ^  Reiiew  of  the 
 
 leveral  Opinions   concerning  the   Place    of 
 
 Hell,  ^        21 
 
 Pythagoras,    placed  the  Scat  ^/  Piiniilimcnt 
 
 /;^  the  Sphere  of  Eire.  ly  i 
 
 R 
 
 Ray,  ('A/r.j  /;;5  Obfer'vation  on  the  Nature  of 
 Fire^  84 
 
 Religion,  the  Reafonablencfs  of  it^  its  only 
 Bafts,  1 20 
 
 Rome,  Church  of^  its  Infallibility  truly  cen- 
 furedy  196 
 
 Seneca'; 
 
I    N    T>    E    Xs 
 
 S 
 
 Seneca'^  Notion  of  Hell,         157,  174 
 
 Soul,  its  Immortality,  the  JJJertion  of  this 
 Dobrine^  not  irrational,  51 
 
 Sun,  the  Body  of  that  Planet,  conje£lured 
 to  be  the  Local  Hell,  p.  103.  ^n  Apo- 
 logy for  the  Novelty  of  this  Opinion,  p. 
 105.  Reafbns  for  the  aforefaid  Conjec- 
 ture, 132.  I.  The  ^iituYQ  of  the  Body  of 
 /^e  Sun  133.  The  Magnitude  of  theSun^s 
 Body.  137.  Its  Diftance  from  the  Earth, 
 according  to  Mr.  Flamfted,  i^c.  p.  138. 
 The  Sun  fixed  in  the  Center  of  the  Uni^ 
 verle,  p.  143.  The  Authoi s  Prayer  to 
 the  Sun,  347 
 
 Supplement  ,  containing  the  different 
 Notions  of  other  Writers,  relating  to 
 the  Eternity  of  Hell's  Torments ,  viz, 
 Monfieiir  k  ClercV  Recital,  and  Defenfe 
 of  Archbifloop  TillotfonV  Arguments  there- 
 on,  363,  &feq. 
 
 Mr.  Lupton's  Notions  exnmined  and  refuted, 
 p.  45P,  &feq.     Dr.  Burnett's  Sentiments, 
 
 p.  476. 
 T 
 
 Theogonia,  (Hefiod's,)  a  pretty  Account 
 therein,  of  the  Heighth  of  Heaven,  and 
 Depth  of  Hell.  160 
 
 Torments  of  Hell,  the  Eternity  of  them, 
 2 7(5.  The  Scripture  Account  thereof,  ^02. 
 Confirmed  by  Tertullian,  311.  By  the 
 Bifhop  j/^i Clergy  o/Rome,  313.  By  St. 
 Auftin,  314 
 
 ViR- 
 
I    N   "D    E    X. 
 
 V 
 
 VirgilV  Notion  of  Hell,  2:,  155 
 
 W 
 
 Wall,  (vl/r.)  his  Sentiments  of  this  TVork. 
 application  of  the  ivhole  both  to  Atheills 
 rt«i  Believers,  334 
 
 World,  its  Conflagration^  bythcSv^,  not 
 unlikely,  1 74 
 
 FINIS. 
 
BO  O  K  S  printed  for  Tho.  Astle* 
 ^^  ^Z't?  Dolphin  and  Crown  in  St. 
 PauPj"  Church-Tar d. 
 
 THE  SICK  MAN  Visited  : 
 And  fiirnifhed  with  InftruStions  ^ 
 Meditations  and  Prayers  *,  fuitable  to  his 
 Condition,  for  putting  him  in  Mind  of 
 his  Change,  for  fupporting  him  under 
 his  Distemper,  and  for  preparing  him 
 for,  and  carrying  him  through  his  Laft  Con- 
 fiia  with  DEATH.  By  N.  Spinckes, 
 a  Presbyter  of  the  Church  of  England* 
 The  Third  Edition. 
 
 The  EcdefiafiicaJ  Hijiories  of  Eusebius, 
 Socrates,  Sozomen,  and-THEODO- 
 RIT,  faithfi^ly  tranflated  and  abridged 
 from  the  Originals,  by  Samuel  Parker^ 
 Gent.  To  which  is  prefix'd,  a  DifTertation 
 concerning  the  Ufe  and  Authority  of  EccUr 
 ftaflical  Hiftory^  by  Charles  Lesly, M.A. 
 Together  with  the  Lives  of  each  relpec- 
 tive  Hiftorian,  and  feverai  ufeful  Notes 
 and  Illuftrations  in  the  Margin,  from  the 
 beft  Authors  •,  as  likewife  necelfary  Indexes, 
 and  a  Letter  to  Mr.  Bolde,  concerning  the 
 Refarreftion  of  the  fame  Body,  added  by 
 the  Abridger.  The  fecond  Edition.  In 
 Three  Volumes.