CHAP.
I.
SECT.
I.
The
Introduction
,
with
some
Reflexions
upon
the
Author
of
the
opposed
Pamphlet
.
THAT
the
way
of
the
wicked
deceiveth
them
,
Prov.
12.26
.
is
one
of
the
Sacred
Oracles
of
that
God
who
cannot
lye
nor
be
deceived
;
It
fills
them
with
Sorrow
when
they
look
for
Joy
,
and
is
as
the
Gall
of
Asps
within
them
,
even
then
when
it
is
sweet
to
their
Mouths
,
and
pleasing
to
their
corrupt
affections
.
Job
20.14
.
Mr.
Caryl
.
(
See
the
late
Expositor
in
his
Notes
upon
the
place
.
)
But
,
O
how
bitter
will
it
be
to
them
hereafter
,
when
all
the
sweetness
of
it
is
past
,
and
ends
in
those
sorrows
that
never
end
!
when
their
continued
Rebellions
against
the
King
of
Heaven
have
laid
them
under
perpetual
punishment
,
and
bound
them
in
everlasting
Chains
of
Darkness
and
Damnation
.
Object
.
But
(
say
some
)
we
hope
there
is
no
such
danger
,
for
that
Doctrine
hath
been
suspected
of
late
,
yea
Mr.
R.
hath
professedly
opposed
it
:
His
Light
hath
discovered
the
rotten
Foundations
upon
which
it
is
built
,
and
hath
proved
all
those
black
and
dismal
Imaginations
concerning
it
,
to
be
no
better
than
the
effects
of
Atra
Bilis
,
and
to
have
no
ground
at
all
in
the
Scriptures
.
Sol.
What
he
hath
done
(
in
this
particular
)
is
too
well
known
in
the
World
,
and
how
well
he
hath
done
it
,
is
my
Business
to
discover
in
this
Book
.
And
I
trust
,
Good
Reader
,
that
thou
wilt
perceive
by
that
which
follows
,
that
he
hath
not
done
it
well
,
nor
indeed
any
better
than
the
Socinian
hath
proved
that
there
is
no
Trinity
,
or
than
the
Atheist
hath
proved
that
there
is
no
God
.
The
Method
observed
.
And
now
I
shall
proceed
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
this
following
Method
.
1.
To
lay
down
some
Arguments
to
prove
the
Everlasting
Punishment
of
the
wicked
(
that
live
and
dye
such
.
)
2.
To
examine
the
said
Book
,
in
all
the
principal
parts
and
passages
of
it
,
(
for
it
will
not
be
worth
while
to
speak
of
all
he
hath
written
,
there
being
very
many
Impertinencies
in
it
.
)
3.
To
improve
the
Doctrine
in
a
practical
way
,
for
Instruction
,
Exhortation
,
&c.
But
before
I
speak
of
either
of
these
,
it
may
seem
needful
to
say
something
of
the
Author
of
this
precious
Piece
,
which
I
am
to
deal
with
.
1.
Who
the
Author
was
.
If
any
Man
should
ask
me
who
it
was
,
I
would
answer
,
It
was
(
O
Grande
nomen
!
)
Mr.
S.
Richardson
,
even
that
admired
Resolute
Richardson
,
whom
the
good
Men
of
his
Party
did
boast
of
so
greatly
,
and
supposed
to
be
a
fit
Match
for
the
London-Ministers
,
viz.
indefinitely
,
(
for
any
of
them
,
or
for
All
of
them
to
deal
with
)
See
the
Author
in
the
Margin
[
](A29219-e14440-b)*
*
Mr.
J.
Collings
,
Vindic.
Ministerii
.
my
Preface
to
the
Reader
.
(
sub
finem
.
)
.
And
therefore
some
may
imagine
I
have
been
too
venturous
,
to
engage
(
voluntarily
)
with
so
great
a
Champion
as
He
:
But
yet
Reader
,
I
am
not
discouraged
;
I
hope
to
come
off
clear
,
and
to
pass
without
hurt
through
all
the
Pikes
of
his
Arguments
and
Subtilties
;
for
God
and
his
Truth
are
greater
and
stronger
than
Mr.
R.
and
his
Fallacies
.
—
But
to
return
to
that
which
I
was
speaking
of
;
I
say
it
was
He
whom
the
World
is
so
much
beholding
to
for
the
Book
I
am
opposing
.
For
I
have
seen
his
Name
prefixed
to
it
,
though
it
be
not
set
in
that
Edition
of
it
which
I
have
,
(
and
perhaps
it
might
be
as
good
policy
to
conceal
his
Name
in
the
second
Edition
,
as
it
was
to
mention
it
in
the
former
.
2.
What
he
was
.
But
though
it
may
be
easily
gained
what
his
Name
was
,
yet
it
may
be
more
difficult
to
discover
what
Himself
was
.
I
remember
the
old
saying
,
Noscitur
ex
socio
,
&c.
A
dark
Fellow
is
to
be
expounded
by
his
Companions
.
It
might
be
questioned
whether
Mr.
R.
were
himself
of
any
Religion
,
for
all
Religions
have
a
Hell
in
their
Creed
,
and
yet
he
hath
none
in
his
;
wherefore
his
Opinion
concludes
him
of
the
doubtful
gender
in
point
of
Religion
,
so
that
we
must
be
forced
(
as
was
said
)
to
expound
him
by
his
Companions
.
And
if
you
would
know
who
they
were
,
and
what
Perswasion
they
were
of
,
you
may
fitly
consult
the
Anabaptists
Confession
of
Faith
,
Printed
Anno
Dom.
1644.
which
that
[
](A29219-e14580-b)*
*
Dr.
Featly
.
Light
of
our
Church
(
now
fixt
in
a
Higher
Orb
)
was
sometimes
pleased
to
pass
some
Animadversions
upon
,
I
mean
in
his
Book
,
called
The
Dippers
dipt
:
Where
he
tells
you
,
(
and
you
may
safely
take
his
word
for
it
)
That
the
said
Confession
was
subscribed
by
Paul
Hobson
,
Thomas
Gunne
,
and
others
of
the
same
stamp
,
and
amongst
the
rest
,
by
S.
Richardson
,
(
to
whom
I
would
wish
,
if
he
be
living
,
saving
Mercy
and
a
sound
Mind
.
)
And
thus
much
by
way
of
Introduction
to
my
following
Discourse
.
The
first
particular
whereof
is
now
to
be
presented
to
thy
serious
thoughts
,
and
favourable
censure
.
CHAP.
I.
SECT.
II.
An
endless
state
of
Punishment
for
the
Wicked
and
Impenitent
,
proved
:
and
the
Proofs
thereof
vindicated
from
the
Exceptions
of
Mr.
R.
and
his
Brethren
.
THE
fittest
Method
of
procedure
in
my
present
Design
seems
to
be
that
which
is
mentioned
,
viz.
To
prove
the
truth
of
the
Doctrine
contended
for
,
(
before
I
meddle
with
the
main
Body
of
Mr.
R.
his
Sophistical
Argumentations
)
namely
that
abovesaid
.
And
herein
I
do
not
undertake
to
convince
the
Atheist
,
or
drive
him
out
of
his
Resolved
Infidelity
;
but
rather
to
confirm
the
Christian
in
the
Belief
of
this
Doctrine
,
which
he
hath
been
so
often
put
in
mind
of
by
his
Teachers
.
And
the
first
Argument
that
I
would
propose
,
Scripture-Testimony
the
strongest
Argument
.
is
the
Testimony
of
God
in
Scripture
;
and
that
is
indeed
the
strongest
of
all
Arguments
,
and
the
most
convincing
to
the
Soul
and
Conscience
.
As
the
learned
have
sufficiently
evinced
,
(
Vid.
Crakanthorp
.
Logic.
de
Argum.
à
Testimonio
,
&
Logicos
passim
de
Testimonio
Disputantes
)
for
Truth
is
Essential
to
the
True
God
,
Item
Scheibl
.
Topic.
cap.
31.
sect.
50.
Titus
1.2
.
He
cannot
lye
.
A
Man
may
be
a
Man
though
he
be
not
true
in
his
word
,
but
God
could
not
be
a
God
if
he
were
not
so
:
Keckerm
.
Log.
lib.
3.
cap.
13.
for
God
to
be
false
in
his
Word
,
implies
a
manifest
contradiction
.
And
there
is
nothing
more
natural
to
a
Man
in
his
right
Wits
,
than
to
conceive
his
Maker
to
be
True
in
all
that
he
saith
,
or
revealeth
.
Wherefore
if
we
have
the
Testimony
of
God
for
it
in
his
written
Word
,
we
may
safely
build
upon
it
.
I
say
,
His
written
Word
,
for
that
's
the
Testimony
that
we
are
to
enquire
of
,
Esay
8.20
.
—
And
as
for
those
inward
Impulses
,
Revelations
,
A
digression
of
Revelations
&
Enthusiastick
impressions
,
&c.
and
Suggestions
of
the
Spirit
,
which
some
have
sufficiently
boasted
of
,
and
more
than
sufficiently
trusted
to
,
as
to
Divine
Testimonies
,
they
have
often
proved
to
be
the
Delusions
of
the
lying
Spirit
,
and
the
false
lights
which
the
Prince
of
Darkness
hath
set
up
in
the
blinded
hearts
of
those
that
shut
their
eyes
against
the
light
of
that
Word
,
which
is
able
to
save
our
Souls
;
having
them
so
dreadfully
dazelled
with
the
glory
of
the
light
within
them
,
(
as
they
use
to
speak
:
)
whose
Enthusiastick
Errors
have
been
examined
by
many
worthy
Men.
Spanhem
.
Syntag.
Theol.
Beckman
Exercitat
.
in
Appendice
,
&c.
And
their
vanity
hath
been
shewed
by
famous
(
or
infamous
)
instances
in
Mr.
Sam.
Cleark
His
Mirror
,
Cap.
27.
Exampl
.
17.
Concerning
the
horrid
Delusions
which
a
Gentleman
in
Warwick-shire
fell
into
,
after
he
looked
to
be
taught
by
Revelations
and
Inspirations
,
and
had
refused
to
hear
any
conformable
Minister
preach
,
&c.
As
also
of
one
Mr.
Gilpin
in
the
same
Chapter
:
The
sum
of
which
History
I
have
briefly
set
down
in
my
Caution
against
Quakerisme
.
Near
the
end
.
I
say
,
if
we
have
the
Testimony
of
God
in
his
written
Word
,
for
the
Doctrine
I
assert
,
then
we
may
be
bold
to
believe
it
,
and
must
believe
it
,
though
Mr.
R.
and
his
Companions
in
Infidelity
should
write
never
so
many
Books
against
it
.
Reader
,
if
thou
dost
not
believe
the
Scriptures
to
be
the
Word
of
God
,
(
or
knowest
but
little
reason
why
thou
should'st
believe
so
)
then
I
would
advise
thee
to
read
those
that
may
confute
thy
unbelief
,
or
confirm
thy
faith
in
that
particular
,
as
Bishop
Ward's
Sermon
against
Anti-scripturists
,
Dr.
Stillingfleet's
Orig.
Sacr.
and
the
truly
Honourable
Sir
Charles
Woolsley
his
Grounds
and
Reasons
of
Scripture-Belief
,
Dr.
Allestry
his
Sermon
of
the
Authority
of
the
Scriptures
.
Mr.
Baxt.
Rest
,
part.
2.
cap.
4.
with
these
in
the
Margin
.
But
if
thou
dost
believe
it
to
be
so
,
I
trust
thou
wilt
believe
the
Doctrine
I
plead
for
:
For
,
the
Scripture
testifies
of
it
,
in
words
as
plain
as
can
be
desired
,
viz.
—
in
Matth.
25.
last
verse
,
and
many
other
places
.
To
begin
with
that
,
Matth.
25.
last
verse
.
These
(
the
ungodly
that
shall
be
set
on
Christ's
left
hand
,
Matth.
25.46
.
in
the
former
verses
)
shall
go
away
into
Everlasting
Punishment
.
What
can
ever
be
spoken
more
plain
,
or
more
plainly
to
our
purpose
than
this
is
,
They
shall
go
away
into
Everlasting
Punishment
,
1.
Vrged
.
therefore
they
shall
be
punished
everlastingly
:
For
if
one
were
to
tell
us
,
such
or
such
are
to
be
imprisoned
perpetually
;
How
could
he
express
it
more
clearly
than
by
saying
,
That
they
must
go
into
perpetual
Imprisonment
?
And
these
words
are
the
words
of
Him
who
was
(
and
is
)
the
Son
of
the
Father
,
and
most
perfectly
acquainted
with
his
Counsels
,
Purposes
,
Truths
and
Ways
,
and
had
no
need
to
fright
the
wicked
World
with
such
a
sad
Doctrine
,
if
it
were
not
a
Truth
.
This
is
that
Marpesian
Rock
which
Mr.
Richardson
was
not
able
to
fasten
his
Teeth
in
,
yet
nevertheless
,
2
Vindicated
from
Mr.
R.'s
Exceptions
.
He
hath
snapt
at
it
Five
Times
together
,
p.
18
,
&c.
where
he
hath
several
glosses
upon
the
word
[
everlasting
]
which
,
as
by
Him
applyed
,
are
worthy
to
be
had
in
everlasting
detestation
.
1.
He
tells
us
,
That
the
Fire
of
Tophet
is
so
called
,
His
first
Exception
.
because
it
did
burn
Day
and
Night
.
—
But
here
our
Lord
speaks
not
of
the
Fire
of
Tophet
,
Removed
.
but
of
the
Everlasting
Punishment
of
the
Wicked
.
And
let
Him
shew
us
where
any
punishment
is
call'd
Everlasting
Punishment
,
because
it
lasted
for
some
days
and
nights
.
Job
his
Pains
were
doubtless
Day
and
Night
,
yea
for
a
considerable
time
too
,
yet
't
is
not
said
he
suffered
Everlasting
Pains
.
The
Psalmist
said
,
God's
hand
was
heavy
upon
him
Day
and
Night
;
Psal.
32.4
.
yet
it
is
no
where
said
,
that
he
was
under
Everlasting
Affliction
.
The
word
Ever
,
and
Everlasting
,
His
second
Exception
,
p.
19.
are
used
to
note
a
Limited
Time
;
as
in
Exodus
40.15
.
We
read
of
an
Everlasting
Priesthood
;
yet
that
Priesthood
did
not
last
for
ever
in
the
largest
sense
,
but
only
till
the
Son
of
God
was
come
in
the
Flesh
.
—
This
is
the
substance
of
that
which
he
saith
in
the
greatest
part
of
the
19.
Page
of
his
Book
.
Removed
.
And
it
is
easily
removed
out
of
the
way
.
Let
us
put
it
into
a
form
of
Arguing
,
and
it
will
be
exactly
thus
:
[
The
word
Everlasting
in
some
places
is
used
to
signifie
but
a
limited
time
,
therefore
it
must
signifie
just
the
same
,
when
't
is
spoken
of
the
Punishment
of
the
wicked
,
in
Matth.
25.
last
verse
.
]
Now
were
not
this
a
pitiful
way
of
reasoning
,
and
most
apparently
inconsequent
?
See
a
parallel
case
in
the
word
[
save
.
]
To
save
,
sometimes
signifies
only
to
be
a
means
of
Salvation
,
and
an
Instrument
in
God's
hand
,
of
bringing
Men
into
the
way
of
Salvation
,
as
when
Ministers
are
said
to
save
them
that
hear
them
.
1
Tim.
4.16
.
Shall
we
therefore
say
,
that
Christ
is
but
an
Instrumental
means
of
Salvation
?
God
forbid
:
for
He
is
the
Author
of
Eternal
Salvation
.
Heb.
5.9
.
Phil.
3.20
.
And
The
Saviour
(
by
way
of
Emphasis
.
)
Answer
.
2d
.
2.
Though
in
some
places
of
the
Old
Testament
the
word
Everlasting
doth
signifie
a
limited
Time
,
yet
Mr.
R.
doth
not
shew
us
any
place
in
the
New
Testament
where
it
is
so
taken
;
much
less
can
he
shew
any
Texts
therein
,
that
call
a
Temporal
Punishment
an
Everlasting
Punishment
,
or
any
thing
like
it
.
Answer
.
3d.
3.
Those
things
which
were
called
Everlasting
,
and
yet
lasted
but
for
a
time
,
were
such
as
were
not
capable
of
an
absolute
and
proper
Everlastingness
.
The
Priesthood
,
in
Exodus
40.
was
not
capable
of
perpetuity
,
being
Typical
of
the
Priesthood
of
Christ
,
(
that
great
High-Priest
,
Heb.
4.14
.
as
the
Apostle
calls
him
)
who
was
appointed
to
put
an
end
to
all
former
priesthood
and
Sacrifice
,
by
offering
up
Himself
once
for
All.
But
the
Wicked
shall
be
capable
of
Everlasting
Punishment
,
(
properly
so
called
)
for
their
very
Bodies
shall
be
raised
Incorruptible
:
1
Cor.
15.52
.
In
1
Cor.
15.
The
Trumpet
shall
sound
,
and
the
Dead
,
i.
e.
All
the
Dead
,
shall
be
raised
incorruptible
.
Answ.
The
4th
.
4.
It
must
needs
be
meant
of
an
endless
Punishment
:
for
I
find
it
is
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
used
in
Matth.
25.46
.
)
that
is
used
by
St.
Paul
,
2
Cor.
4.18
.
where
he
speaks
of
things
Eternal
in
contradistinction
to
[
Things
Temporal
]
in
2
Cor.
The
things
that
are
seen
are
temporal
,
but
the
things
that
are
not
seen
are
eternal
[
](A29219-e15880-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
:
Yea
,
it
is
the
same
word
in
the
Original
,
which
is
used
by
our
Lord
to
express
the
Eternity
of
the
Saints
Happiness
.
Matth.
25.46
.
—
These
shall
go
away
into
Everlasting
Punishment
,
and
the
Righteous
into
Life
Eternal
.
So
that
if
the
Punishment
of
the
wicked
(
that
continue
such
)
be
not
an
endless
Punishment
,
we
may
be
at
a
great
doubt
whether
the
Happiness
of
the
Saints
shall
be
endless
happiness
,
or
not
;
since
the
same
word
(
as
was
said
)
is
used
of
both
of
them
.
And
now
having
Answered
his
first
and
chiefest
Exceptions
against
this
Proof
,
we
shall
not
fear
to
Examine
those
which
follow
,
and
thirdly
thus
:
R.
—
Fire
may
be
said
to
be
Everlasting
,
His
third
Exception
,
p.
19.
when
it
doth
not
go
out
till
the
Combustible
Matter
is
consumed
.
(
and
then
he
adds
)
—
The
Fire
that
destroyed
Sodom
,
is
called
Eternal
Fire
,
because
it
went
not
out
till
the
City
was
consumed
.
Jud.
7.
Answered
.
This
is
his
third
gloss
upon
the
word
Everlasting
,
in
the
latter
part
of
the
19.
Page
.
And
first
,
A
Fire
may
be
called
Everlasting
(
by
his
Logick
)
when
it
goeth
not
out
till
the
Combustible
Matter
is
consumed
.
—
It
seems
then
,
if
Mr.
Richardson
should
be
pleased
to
roast
his
Cat
,
His
absurdity
shewed
in
another
case
.
to
make
a
Breakfast
for
those
(
worse
than
)
Antichristian
Priests
,
that
fright
the
World
so
needlesly
by
their
Doctrine
of
Everlasting
Punishments
for
the
Wicked
;
he
might
then
bespeak
them
thus
:
[
Behold
Sirs
,
and
see
;
for
here
is
an
Everlasting
Fire
.
]
And
if
the
poor
ignorant
Men
should
ask
him
how
that
can
be
true
,
since
the
Fire
will
be
out
in
a
little
time
;
He
could
answer
them
,
That
it
may
be
called
Everlasting
,
because
it
will
last
till
the
Faggots
are
consumed
;
but
if
he
should
tell
them
so
,
his
speech
would
seem
as
Ridiculous
unto
them
,
as
his
Book
is
Odious
unto
me
.
And
in
case
He
should
suffer
them
to
be
familiar
with
him
,
't
is
possible
they
might
tell
him
,
that
at
this
rate
of
Arguing
,
his
own
Beard
might
be
called
an
Everlasting
Beard
;
for
it
is
capable
of
growing
whiles
the
nourishing
matter
lasteth
,
i.
e.
whiles
there
is
any
considerable
moisture
remaining
in
his
Pericranium
.
And
what
Spirit
(
I
would
demand
)
hath
moved
him
to
make
use
of
that
Sacred
Text
of
S.
Jude
,
to
justifie
such
a
piece
of
Learning
by
?
Jud.
7.
opened
.
I
find
not
any
Expositors
of
Note
,
that
Interpret
that
Eternal
fire
there
mentioned
,
of
That
fire
that
consumed
the
Cities
(
nor
is
there
any
shew
of
Reason
why
it
should
be
so
called
,
so
far
as
I
can
apprehend
;
and
if
the
reason
were
,
as
Mr.
R.
would
have
it
,
because
it
went
not
out
while
the
Combustible
matter
lasted
,
why
might
we
not
call
the
flame
of
a
Farthing
Candle
,
an
Everlasting
fire
,
since
it
will
last
till
the
wiek
is
spent
?
)
but
rather
do
they
interpret
it
of
the
Everlasting
Wrath
and
Vengeance
of
God
,
Dr.
Willet
on
Jude
.
Mr.
Baxter
Saints
Rest
,
Part
2.
cap.
10.
which
is
fitly
compared
to
fire
in
various
respects
,
which
I
need
not
now
insist
on
:
Dr.
Willet
makes
it
a
proof
of
their
Everlasting
punishment
,
and
Mr.
Baxter
makes
it
an
Argument
of
the
present
Punishments
of
the
wicked
(
in
Soul
)
immediately
after
death
,
in
opposition
to
those
that
imagine
their
Misery
to
be
put
off
till
the
Day
of
Judgment
.
And
if
Mr.
R.
should
Interpret
the
Everlasting
punishment
after
the
same
manner
,
of
a
punishment
that
shall
last
as
long
as
the
wicked
shall
endure
;
He
will
overthrow
his
whole
design
,
for
they
shall
endure
for
ever
,
and
see
corruption
no
more
,
after
they
are
once
raised
from
the
grave
,
1
Cor.
15.52
.
in
the
Text
aforesaid
.
Fourthly
,
R.
—
What
if
the
Fire
were
Everlasting
,
yet
it
will
not
follow
that
That
which
is
cast
into
it
is
Everlasting
;
His
fourth
Exception
,
p.
20.
to
which
he
adds
[
The
wicked
are
compared
in
Scripture
to
Chaffe
and
Stubble
,
which
will
not
be
long
in
consuming
.
]
Answer
1
The
Text
under
consideration
speaks
not
of
Everlasting
Fire
,
but
of
Everlasting
Punishment
.
And
if
it
should
be
granted
,
that
there
may
be
an
Everlasting
fire
,
and
no
person
everlastingly
burning
in
it
;
yet
he
doth
not
imagine
there
can
be
an
everlasting
punishment
for
the
wicked
,
and
yet
no
wicked
man
to
be
punished
with
it
for
ever
.
Answer
2
2.
If
it
were
not
for
contradicting
such
a
man
as
Mr.
R.
why
might
we
not
say
,
that
it
will
follow
,
that
the
persons
cast
into
that
fire
,
shall
be
there
for
everlasting
,
because
the
Fire
it self
is
everlasting
?
for
without
the
supposal
of
their
continual
burning
in
that
everlasting
fire
,
I
say
without
that
,
the
word
everlasting
(
which
flames
with
more
terror
than
the
fire
it self
,
and
makes
it
most
exceedingly
intolerable
)
should
stand
in
effect
for
a
Cypher
,
and
become
a
meer
Bug-bear
to
fright
fools
withal
;
for
if
a
wicked
man
be
soon
consumed
after
he
is
cast
into
Hell
fire
,
then
the
everlastingness
of
it
afterwards
will
be
as
nothing
unto
him
(
he
being
upon
that
supposal
past
its
fury
.
)
Answer
3
3.
And
if
Mr.
R.
had
been
so
minded
,
why
might
not
he
have
preached
glad
tydings
to
the
devils
themselves
?
for
he
might
bespeak
them
thus
—
Rejoyce
,
O
ye
unclean
Spirits
,
or
at
least
,
Despair
not
;
for
who
knows
but
your
punishments
may
be
ended
in
time
;
for
what
though
Christ
tells
us
of
Everlasting
fire
prepared
for
you
,
yet
it
will
not
follow
that
ye
shall
suffer
everlastingly
in
it
—
Yet
(
however
his
Book
hath
pleased
them
,
as
being
so
dangerous
to
the
Souls
of
men
)
I
am
confident
they
would
take
little
comfort
in
such
a
comfortable
preachment
as
this
.
And
if
his
work
should
not
prove
to
be
done
well
(
in
what
he
taught
us
in
this
Exception
)
we
must
excuse
him
the
better
,
because
he
hath
endeavoured
to
mend
it
,
by
offering
this
following
Observandum
,
viz.
That
,
R.
—
the
wicked
are
compared
in
Scripture
to
Chaffe
and
Stubble
,
which
are
not
long
in
consuming
,
in
any
fire
that
they
fall
into
.
So
then
,
that
's
the
proposition
,
Mr.
R.
his
excellent
Comparison
examined
.
from
which
his
Reader
(
he
hopes
)
is
wise
enough
to
draw
the
conclusion
;
that
therefore
the
wicked
shall
not
be
always
burning
in
Hell-fire
,
because
they
are
compared
to
Stubble
,
which
will
not
burn
long
before
it
be
consumed
.
And
at
this
rate
,
it
might
as
well
be
concluded
,
that
they
shall
not
suffer
in
it
so
much
as
one
minutes
time
:
for
a
great
deal
of
Stubble
,
if
cast
into
a
violent
fire
,
may
be
consumed
in
less
than
a
minute
.
Yet
if
my
Author
should
say
the
word
Everlasting
may
mean
no
more
than
a
minutes
time
,
we
shall
know
(
in
some
measure
)
what
answer
to
give
him
in
that
case
.
And
I
would
fain
know
,
how
this
Comparative
Argument
will
hold
;
for
Comparisons
(
as
they
say
)
non
currunt
quatuor
pedibus
,
i.
e.
do
not
hold
in
all
respects
,
but
in
some
only
.
Psal.
22.6
.
David
compares
himself
to
a
Worm
,
yet
we
will
not
say
therefore
,
that
he
had
no
bones
in
his
body
,
nor
no
reason
in
his
Soul
,
because
a
Worm
hath
not
.
So
the
Scripture
saith
,
the
Saints
are
as
Christ
himself
was
in
this
world
[
as
He
was
,
so
are
we
in
this
world
:
]
yet
it
follows
not
that
the
Saints
are
here
without
any
sin
,
because
Christ
was
so
.
'T
is
enough
that
they
are
as
he
was
in
other
respects
,
namely
,
subject
to
scorn
and
contempt
,
and
manifold
troubles
and
temptations
.
So
the
wicked
are
as
Chaffe
and
Stubble
in
some
respects
,
that
is
fitted
for
vengeance
,
and
not
able
to
resist
it
when
it
comes
upon
them
,
as
Stubble
is
fit
for
fire
,
and
cannot
resist
its
violence
,
or
the
like
.
R.
—
'T
is
to
be
noted
that
the
Scripture
sometimes
useth
such
words
as
do
exceed
their
signification
:
Nahum
3.9
.
His
fifth
Exception
,
p.
20.
as
in
Nahum
't
is
said
,
That
the
Æthiopian
Army
was
infinite
:
that
is
,
very
great
.
Answer
1
But
first
,
At
this
rate
it
would
follow
,
that
the
Everlasting
Punishments
of
the
Wicked
after
the
Day
of
Judgment
must
be
Punishments
of
very
long
continuance
:
for
doubtless
Everlasting
is
as
proper
to
signifie
very
long
,
as
Infinite
is
to
signifie
very
great
.
Yet
this
will
not
suit
with
the
Theologie
of
Mr.
R.
his
Masters
or
Brethren
,
as
may
be
shewed
in
time
and
place
;
nor
doth
it
well
agree
with
that
Opinion
which
he
would
promote
by
his
Comparison
,
of
the
quick
dispatch
which
the
Stubble
receives
from
the
fire
it
's
cast
into
.
Answer
2
Secondly
,
he
saith
well
,
that
it
is
sometimes
so
,
for
therein
he
gives
us
to
understand
,
that
it
is
not
always
so
,
and
by
consequence
,
that
there
is
no
necessity
of
expounding
it
so
in
the
words
of
our
Saviour
,
in
Matth.
25.
ult.
M.
25.46
.
And
that
the
word
Everlasting
,
in
that
Text
,
doth
not
mean
only
a
punishment
of
long
continuance
,
but
an
endless
state
in
Punishment
,
This
I
say
hath
been
Evidenced
before
,
by
such
Considerations
as
Mr.
Richardson
and
his
Angels
will
never
be
able
to
Answer
.
See
my
4.
Answer
to
his
second
Exception
(
in
this
same
Section
.
)
Thus
we
have
seen
my
Authors
Glosses
upon
the
word
Everlasting
and
their
unserviceableness
to
his
Design
,
so
that
we
may
now
lawfully
write
over
them
the
words
of
the
Wise
man
,
(
Eccles.
1.2
.
)
Vanity
of
Vanities
,
All
is
Vanity
.
The
Socinians
gloss
,
removed
.
And
now
I
cannot
conceive
any
other
Exception
against
this
proof
that
is
worthy
to
be
considered
,
unless
it
be
that
of
Mr.
R.
his
Brethren
(
whom
he
calls
the
Protestants
of
Poland
)
I
mean
the
Socinians
,
who
would
have
us
think
the
Everlasting
Punishment
that
the
Wicked
are
in
danger
of
,
to
be
the
Total
Abolishment
of
their
Natures
to
all
Eternity
(
or
in
one
word
,
Osterod
.
compend
.
Relig.
in
Polonia
florentis
.
—
Valent.
Smalcius
disp.
de
Baptism
.
Everlasting
Annihilation
)
Thus
the
Authors
in
the
Margin
.
Their
Arguments
for
it
I
shall
not
trouble
my
English
Reader
with
,
the
Learned
may
see
them
in
their
Opposites
,
Calovius
in
Socin
.
profligat
.
q.
De
Morte
aeternâ
;
Stegman
.
Photin
.
Refut.
disput.
56.
quaest.
4.
and
many
others
,
who
have
sufficiently
Answered
them
.
The
Author's
Arguments
against
the
Socinian
Interpretat
.
of
the
word
.
[
Punishment
.
]
I
shall
content
my self
to
urge
my
Arguments
against
them
(
herein
)
which
as
they
are
not
at
all
the
better
for
being
mine
,
so
I
hope
they
are
never
a
whit
the
worse
,
for
Truth
is
the
same
when
spoken
by
the
meanest
.
—
And
first
thus
,
1.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
used
,
is
the
same
which
is
used
of
the
Life
,
or
happiness
of
the
Righteous
.
And
since
it
signifies
a
positive
state
in
the
one
,
how
can
it
be
questioned
whether
it
signifies
the
like
in
the
other
?
(
so
that
if
the
Everlasting
Life
do
note
a
Being
in
Happiness
;
it
is
easie
to
infer
that
Everlasting
Punishment
doth
note
,
in
like
sort
,
a
Being
in
Misery
)
and
not
an
Abolishing
of
their
Beings
.
Nor
do
I
find
that
word
used
as
an
Epithete
to
any
thing
but
that
which
is
positive
(
in
sense
at
least
if
not
in
sound
.
)
And
if
it
might
be
good
sense
to
say
—
A
man
may
be
Annihilated
for
ever
;
yet
I
am
apt
to
doubt
whether
it
be
so
,
to
say
,
that
He
may
suffer
an
Everlasting
Annihilation
—
for
Everlastingness
doth
imply
a
lastingness
(
as
a
thousand
includes
a
hundred
)
and
by
consequence
,
Partit
.
Metaph
.
l.
2.
Sect.
13.
quaest
3.2
.
a
subject
lasting
,
which
in
this
case
is
not
found
(
Duratio
est
permanentia
Rei
in
esse
,
as
the
Learned
Martinius
most
truly
.
)
2.
They
shall
go
away
into
this
Everlasting
Punishment
:
[
to
go
away
]
into
it
,
implies
a
positive
state
,
yea
,
and
their
going
away
,
viz.
from
Christ
,
and
his
Glorious
Presence
,
will
be
none
of
the
smallest
parts
of
their
Punishment
;
and
therefore
is
mentioned
first
—
Depart
from
me
into
,
&c.
Matth.
25.41
.
The
Holy
Father
of
old
,
S.
Chrysost.
in
Matth.
Homil.
24.
who
had
as
little
need
of
these
mens
Learning
,
as
of
their
Religion
,
did
confidently
affirm
it
to
be
the
greatest
Punishment
of
all
.
But
it
would
be
little
Punishment
to
them
(
or
rather
none
)
to
depart
from
Christ
,
if
at
the
same
time
they
should
depart
from
themselves
too
,
and
be
turned
into
nothing
.
Answer
3
3.
This
Punishment
here
spoken
of
(
Matth.
25.
)
is
the
saddest
of
all
that
ever
the
Enemies
of
God
endured
,
for
there
will
be
the
Day
of
Wrath
,
Matt.
12.36
.
wherein
God
will
render
them
the
full
wages
of
their
Iniquities
,
not
abating
them
so
much
as
for
Idle
words
;
and
therefore
it
is
called
in
Scripture
,
The
Terrible
day
of
the
Lord
(
to
the
wicked
though
not
to
the
Saints
)
but
it
would
not
be
the
greatest
Punishment
if
it
were
but
the
turning
them
to
nothing
.
This
I
say
would
not
be
the
saddest
Punishment
unto
them
,
but
rather
a
securing
them
from
all
Punishment
;
for
when
they
have
no
being
at
all
,
they
cannot
be
under
any
sorrow
,
nor
be
sensible
of
any
Punishment
.
Answer
4
4.
If
the
Wicked
at
Judgment
should
be
turned
into
nothing
,
and
have
their
Natures
abolished
,
that
Punishment
(
if
it
might
be
so
called
)
would
be
no
other
than
the
inanimate
and
unreasonable
creatures
shall
undergo
;
for
they
shall
then
remain
no
longer
(
the
Universal
flames
will
soon
consume
the
creatures
in
and
upon
the
face
of
the
Earth
.
)
And
can
any
men
think
the
Punishment
of
the
wicked
and
impenitent
,
who
are
compared
to
[
](A29219-e17210-b)*
*
Matth.
7.6
.
Acts
20.29
.
Psal.
22.12
.
Dogs
and
Swine
,
and
Wolves
and
wild
Bulls
in
Scripture
,
yea
who
are
called
Enemies
of
God
,
and
Children
of
the
Devil
[
](A29219-e17240-b)*
*
Psal.
37.20
.
Psal.
92.9
.
John
8.44
.
(
and
have
served
him
to
their
Makers
dishonour
,
all
their
days
on
Earth
)
I
say
,
can
any
men
perswade
themselves
,
that
these
wretched
mischievous
ones
shall
be
in
no
worse
condition
(
for
Misery
)
than
the
pretty
Birds
,
and
harmless
Lambs
,
and
the
rest
,
that
did
all
the
work
for
which
they
were
made
,
and
never
transgrest
their
Makers
Law
?
surely
if
they
can
,
we
may
justly
bespeak
them
in
the
words
of
the
Apostle
,
Gal.
3.1
.
O
foolish
men
,
who
hath
bewitched
you
.
—
And
thus
I
have
vindicated
that
Sacred
Text
of
our
Saviour
from
the
false
glosses
,
and
fallacious
Exceptions
of
Mr.
R.
and
his
Companions
.
And
so
the
Argument
it self
[
They
shall
go
away
into
Everlasting
Punishment
,
therefore
they
shall
be
for
ever
in
Punishment
]
is
sound
and
firm
,
and
the
subtilties
of
a
Thousand
hells
shall
never
be
able
to
Answer
it
.
And
now
it
will
be
time
to
put
an
end
to
this
(
Second
)
Section
.
CHAP.
I.
SECT.
III.
Other
Texts
of
Scripture
Urged
,
and
Arguments
grounded
on
Scripture
.
2
Thess.
1.9
.
urged
and
cleared
.
THe
next
place
of
Scripture
that
I
shall
name
for
the
confirmation
of
the
Point
is
,
2
Thessal.
1.9
.
where
he
tells
us
that
they
who
obey
not
the
Gospel
of
Christ
,
shall
be
punished
with
everlasting
Destruction
.
They
shall
be
punished
with
that
Punishment
which
the
Apostle
calls
by
the
name
of
Destruction
;
and
that
Destruction
he
tells
us
is
an
everlasting
Destruction
,
therefore
it
must
needs
follow
,
that
they
shall
be
under
punishment
Everlastingly
.
—
If
Mr.
R.
should
say
any
thing
to
the
word
Everlasting
,
we
may
find
some
satisfaction
in
the
foregoing
Section
,
where
it
hath
been
largely
discoursed
of
.
If
he
Cavil
about
the
word
[
Destruction
]
and
pretend
it
is
meant
of
the
Destruction
of
their
Beings
(
by
turning
them
into
nothing
)
then
we
may
see
something
to
the
contrary
,
in
the
three
latter
parts
of
the
last
Section
(
in
Answer
to
the
Socinians
;
)
To
which
I
shall
now
add
these
Three
particulars
.
Destruction
in
that
Text
is
not
Annihilation
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
1.
That
this
Everlasting
Destruction
is
such
as
comes
unto
them
in
a
way
of
Vengeance
,
as
in
the
8.
Verse
,
To
take
vengeance
on
those
(
or
as
't
is
in
the
Grek
,
to
give
vengeance
to
those
)
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
And
can
he
be
said
to
give
vengeance
to
them
,
when
he
takes
away
their
very
Beings
,
and
so
maketh
them
uncapable
of
receiving
any
punishment
at
all
?
Surely
not
.
The
lawful
Magistrate
,
under
Christ
,
is
appointed
to
act
the
part
of
a
Revenger
upon
them
that
do
evil
.
[
](A29219-e17480-b)*
*
Rom.
13.4
.
And
that
vengeance
which
(
according
to
God's
Ordinance
)
he
inflicts
upon
Malefactors
,
is
commonly
such
as
they
are
very
sensible
of
.
And
shall
not
ungodly
sinners
feel
their
punishment
,
(
to
the
purpose
,
as
we
say
)
when
the
Supream
Law-giver
shall
set
himself
purposely
,
to
execute
wrath
,
and
render
vengeance
to
them
?
yea
doubtless
they
shall
.
For
when
He
will
execute
vengeance
upon
them
,
Ezek.
25.17
.
they
shall
then
know
that
He
is
the
Lord
,
as
the
Prophet
speaks
.
But
't
is
plain
they
could
not
do
so
,
if
his
vengeance
did
consist
in
taking
away
their
Being
.
(
that
which
is
not
,
cannot
know
any
thing
.
)
2.
Destruction
is
not
used
in
Scripture
(
in
reference
to
Men
)
to
signifie
any
such
thing
,
as
the
Total
abolishment
of
their
Natures
.
Let
any
of
my
Author's
Opinion
disprove
this
by
any
Text
whatsoever
.
Indeed
't
is
said
of
the
old
World
,
that
the
Flood
came
,
Matth.
24.39
.
and
took
them
all
away
;
but
't
is
[
omnes
only
,
not
totos
]
it
took
away
All
those
Persons
,
viz.
out
of
the
Land
of
the
Living
:
But
it
did
not
take
away
the
whole
Natures
.
Their
Souls
are
living
still
.
And
God
will
be
so
far
from
destroying
the
Souls
of
the
wicked
,
(
as
to
their
Nature
and
Being
)
as
that
he
will
quicken
and
raise
their
Bodies
,
which
Death
and
Worms
had
destroyed
formerly
.
Acts
24.15
.
There
shall
be
a
Resurrection
of
the
just
and
the
unjust
,
saith
St.
Paul
in
the
Acts.
And
they
shall
be
raised
for
good
and
all
,
as
we
say
,
so
as
to
see
corruption
no
more
for
ever
.
1
Cor.
15.52
.
3.
That
[
to
destroy
]
signifies
(
in
respect
of
the
wicked
)
a
state
of
real
Misery
and
Torment
;
as
when
it
is
said
,
Matth.
10.28
.
that
God
is
able
to
destroy
Body
and
Soul
in
Hell
:
that
is
,
to
fill
them
with
perfect
Misery
:
And
if
it
were
meant
of
destroying
their
Beings
,
then
that
dreadful
word
[
Hell
]
which
is
added
as
an
aggravation
of
the
destruction
,
would
signifie
just
nothing
in
point
of
Terror
:
for
if
a
Man
be
turned
into
nothing
,
it
is
all
one
whether
it
be
in
the
one
or
the
other
.
(
for
nothing
is
no
nearer
to
something
,
in
Heaven
than
in
Hell
.
)
And
thus
also
the
word
is
used
very
often
in
our
own
Language
:
As
when
we
say
of
Oppressors
,
that
they
have
destroyed
whole
Families
,
we
do
not
mean
that
they
have
turned
them
into
nothing
,
but
that
they
have
brought
them
into
a
calamitous
condition
.
And
this
,
I
hope
,
may
be
enough
for
that
Text
,
and
I
think
it
is
not
too
much
.
A
third
place
I
shall
offer
,
Matth.
25.41
.
urged
for
it
.
(
to
prove
the
everlastingness
of
the
Punishment
of
the
wicked
)
is
Matth.
25.41
.
He
shall
say
unto
them
on
his
left
hand
,
Depart
from
me
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
1.
They
must
depart
,
(
viz.
really
,
by
changing
place
:
)
as
Christ
is
departed
,
or
gone
into
Heaven
;
in
1
Pet.
3.
1
Pet.
3.
ult.
last
vers.
where
it
is
the
same
Greek
Verb
that
is
used
in
both
places
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
so
supposeth
the
continuance
of
their
Being
.
2.
They
must
depart
(
not
into
Nothing
,
or
such
a
state
,
if
I
might
so
call
it
,
as
the
World
was
in
before
its
Creation
,
but
)
into
Fire
.
3.
And
this
Fire
(
of
what
sort
soever
it
be
,
God
knoweth
)
is
an
everlasting
Fire
,
(
in
the
same
sense
,
as
the
Life
and
Happiness
of
the
Righteous
is
everlasting
Life
,
in
46.
verse
)
yea
,
it
is
that
everlasting
Fire
which
the
Devils
shall
be
for
everlasting
punished
with
,
v.
41.
as
in
the
Text
it self
;
and
therefore
certainly
is
everlasting
,
in
the
saddest
sense
,
or
without
end
.
And
if
any
Man
shall
say
,
they
may
be
cast
into
this
everlasting
Fire
,
but
not
suffer
everlastingly
in
it
;
he
had
need
have
no
less
than
Mr.
Richardson's
Learning
to
enable
him
to
give
a
good
Account
of
his
speech
.
And
he
that
can
conceive
any
such
thing
as
probable
,
may
(
by
the
same
degree
of
acuteness
)
perswade
himself
,
2
Pet.
1.11
.
that
the
Saints
may
go
into
the
everlasting
kingdom
of
Christ
,
and
yet
possibly
not
dwell
everlastingly
in
it
.
(
which
yet
they
will
hardly
question
in
the
least
measure
,
while
they
have
so
many
faithful
promises
of
a
Happy
Eternity
.
[
](A29219-e17980-b)*
*
1
Thess.
4.17
.
Rev.
22.5
,
&c.
)
A
fourth
Text
of
Scripture
,
which
may
conveniently
be
urged
,
for
[
the
everlastingness
of
the
punishment
of
the
wicked
]
is
Daniel
12.2
.
Daniel
12.2
.
urged
and
opened
.
Many
that
sleep
in
the
dust
of
the
earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
shame
and
everlasting
contempt
.
But
before
I
come
to
speak
of
that
which
most
directly
concerns
my
present
purpose
,
Many
]
how
understood
.
it
will
not
be
amiss
to
explain
the
word
[
many
]
for
some
have
gathered
from
thence
,
that
there
shall
be
no
general
Resurrection
.
The
weakness
of
which
Opinion
(
to
speak
no
worse
of
it
)
I
might
shew
from
a
great
many
places
.
These
two
,
for
brevity
sake
,
I
shall
content
my self
with
:
Jo.
5.28
,
29.
The
hour
is
coming
,
wherein
All
that
are
in
the
Grave
shall
hear
his
Voice
,
Jo.
5.29
.
and
come
forth
,
&c.
So
then
,
there
are
none
excepted
.
And
in
the
24.
chap.
of
the
Acts
,
it
was
the
Apostles
belief
,
Acts
24.15
.
That
there
shall
be
a
Resurrection
of
the
just
and
the
unjust
:
that
is
,
of
all
and
every
one
of
them
:
for
if
the
just
there
do
mean
All
the
just
;
the
unjust
must
mean
All
the
unjust
,
for
the
phrase
is
alike
of
both
of
them
:
so
that
he
that
grants
the
one
,
may
not
deny
the
other
.
And
therefore
that
Text
in
Daniel
cannot
tend
to
strengthen
that
Opinion
;
which
that
we
may
the
better
perceive
,
these
three
things
may
be
considered
.
1.
That
the
[
Multi
ex
dormientibus
,
many
of
them
that
sleep
,
vid.
Synops
crit.
in
loc.
is
in
substance
the
same
,
as
if
it
were
said
[
Multi
dormientes
,
i.
e.
Those
many
that
are
sleeping
in
the
Dust
of
the
Earth
.
And
then
it
will
be
no
less
,
than
if
it
were
said
,
All
of
them
.
2.
That
the
Proposition
is
particular
only
,
and
therefore
will
not
warrant
a
Universal
Negative
to
be
inferred
from
it
.
Many
Saints
,
or
Multitudes
of
Saints
,
shall
be
caught
up
together
,
to
meet
the
Lord
Jesus
,
1
Thess.
4.17
.
at
his
coming
to
Judgment
,
is
a
Truth
.
Yet
we
cannot
truly
conclude
that
All
shall
not
.
Doubtless
their
Lord
will
receive
them
all
,
as
well
as
any
.
And
St.
Paul
makes
no
difference
between
himself
and
the
rest
of
the
faithful
,
in
respect
of
that
priviledge
.
3.
Many
]
sometimes
put
for
All.
By
the
word
[
many
]
we
may
(
by
a
very
usual
figure
)
understand
[
All
]
,
and
so
we
find
it
is
put
for
All
,
in
several
Texts
of
Holy
Writ
.
Psal.
97.1
.
The
Lord
reigneth
,
let
the
earth
be
glad
;
let
the
multitudes
of
the
Isles
,
or
the
many
Isles
,
be
glad
thereof
:
i.
e.
let
all
Countries
be
glad
of
it
.
(
Let
all
the
faithful
in
all
Nations
comfort
themselves
by
the
thoughts
of
his
Soveraignty
and
Dominion
over
all
.
)
So
in
Rom.
5.
Through
the
disobedience
of
one
,
(
viz.
Adam
)
many
were
made
sinners
:
viz.
All
those
that
descended
from
him
in
a
Natural
way
.
And
if
any
that
are
dead
(
or
sleeping
in
,
&c.
)
should
not
awake
,
and
arise
hereafter
,
it
must
be
the
wicked
,
(
for
that
's
our
Adversary's
Opinion
in
the
case
)
but
that
cannot
be
supposed
,
nor
cannot
stand
with
the
truth
of
this
Text
,
which
tells
us
,
that
some
(
of
those
many
)
shall
arise
to
everlasting
shame
and
contempt
.
Which
is
most
direct
for
my
purpose
:
And
so
plain
,
that
I
cannot
guess
any
thing
that
can
,
with
any
shew
of
reason
,
be
objected
against
it
.
For
first
,
If
the
wicked
shall
awake
to
everlasting
contempt
,
The
proof
of
the
point
from
Dan.
12.
it
cannot
be
but
they
must
remain
as
to
their
Natures
and
Personal
Beings
,
and
not
be
annihilated
.
And
secondly
,
If
they
awake
to
everlasting
contempt
and
shame
,
it
must
needs
follow
that
they
shall
be
everlastingly
under
shame
,
&c.
As
in
case
Mr.
R.
his
Book
against
Hell
,
&c.
should
bring
his
name
into
perpetual
reproach
among
Christians
,
it
must
needs
be
perpetually
under
reproach
.
(
And
the
everlasting
shame
is
everlasting
in
the
same
sense
,
as
the
glory
(
of
the
righteous
)
in
the
same
verse
is
everlasting
)
—
And
thus
I
have
proved
the
everlasting
punishment
of
the
wicked
in
another
World
,
from
several
Scriptures
.
See
also
to
the
same
purpose
,
Matth.
3.12
.
Luk.
3.17
.
Matth.
18.8
.
Mark
9.47
.
Jo.
3.36
.
Revel.
19.20.20
.
vers.
10.
and
many
more
,
Rev.
14.11
.
which
thy
own
Reading
may
furnish
thee
with
.
And
thus
having
proved
the
Point
by
several
Texts
of
Scripture
,
Some
Scripture
Arguments
for
the
Doctrine
.
I
shall
now
add
(
ex
abundanti
)
some
Scripture-Arguments
to
confirm
it
.
And
the
first
is
this
:
The
wicked
and
impenitent
shall
always
(
or
to
all
Eternity
)
have
a
Being
:
But
they
shall
not
have
a
Being
in
Joy
and
Happiness
,
nor
in
a
middle
state
between
Happiness
and
Misery
:
therefore
they
shall
always
have
a
Being
in
Misery
and
Torment
.
1.
From
the
everlastingness
of
their
Being
.
The
Major
(
or
first
)
Proposition
is
easie
to
be
proved
:
For
first
,
The
Dead
shall
be
raised
incorruptible
,
in
1
Cor.
15.52
.
What
Dead
doth
he
mean
?
surely
all
of
them
,
since
he
makes
no
distinction
between
one
sort
and
another
in
this
respect
.
As
when
it
is
said
,
that
the
Sea
shall
give
up
her
Dead
,
The
wicked
shall
always
have
a
Being
.
that
is
,
all
her
Dead
.
And
if
we
shall
suppose
that
it
must
be
meant
only
of
the
Dead
Saints
,
(
or
as
the
Scripture
calls
it
,
1
Cor.
15.52
.
the
Dead
in
Christ
)
then
it
might
be
said
as
properly
,
that
the
Dead
shall
not
be
raised
incorruptible
,
for
we
might
mean
it
of
the
wicked
that
are
Dead
;
yea
,
it
might
be
more
properly
said
so
;
for
the
wicked
that
are
dead
,
are
many
more
than
the
Saints
that
are
dead
:
(
because
most
of
the
Living
never
were
Saints
indeed
)
Now
the
Denomination
being
to
be
given
from
the
greater
part
,
I
see
no
Reason
why
it
might
not
more
fitly
be
said
,
[
The
Dead
shall
not
be
raised
incorruptible
]
than
to
say
the
contrary
,
if
only
the
dead
Saints
should
be
raised
.
Nor
hath
my
Author
,
or
any
for
him
,
ever
been
so
resolute
,
as
to
affirm
,
the
word
Dead
,
to
signifie
the
Saints
more
than
the
wicked
.
—
And
their
Souls
being
immortal
,
we
cannot
think
that
God
will
unite
them
at
Judgment
to
Mortal
Bodies
:
If
God
had
meant
that
the
Bodies
of
the
wicked
,
after
the
Day
of
Judgment
,
should
dye
again
,
(
in
a
proper
sense
)
surely
he
would
not
raise
them
at
that
Day
from
their
Graves
.
If
Death
and
Destruction
of
their
Flesh
were
the
great
wrath
they
were
to
lye
under
,
the
Worms
would
be
sufficient
Executioners
of
his
wrath
upon
them
.
What
need
any
such
Miracle
be
wrought
upon
them
,
as
the
quickning
and
raising
of
their
putrified
Bodies
,
if
he
intended
they
should
dye
and
corrupt
again
?
So
then
,
the
first
Proposition
is
certain
,
that
the
wicked
themselves
shall
be
raised
to
an
Immortal
state
at
the
Day
of
Judgment
.
(
They
that
would
come
but
seldome
to
the
Church
,
shall
not
have
the
Happiness
to
lye
always
in
the
Grave
;
they
shall
be
remembred
in
that
bond
of
forgetfulness
,
and
not
dye
like
Bruits
,
though
they
lived
like
such
.
)
The
wicked
shall
not
be
happy
to
Eternity
.
The
second
thing
to
be
proved
,
is
this
,
[
That
the
wicked
shall
not
have
a
Being
in
Happiness
,
after
the
Day
of
Judgment
.
]
This
I
need
not
be
large
in
proving
to
them
,
that
know
any
thing
of
Holy
Scripture
.
They
shall
come
forth
to
the
Resurrection
of
Damnation
,
John
5.28
,
29.
(
which
will
be
far
enough
from
all
Happiness
in
the
least
degree
;
though
they
were
joyful
enough
when
they
were
Damning
and
Sinking
on
Earth
,
yet
they
will
be
sorrowful
enough
,
when
their
Damned
Petition
is
granted
,
when
they
sink
irrecoverably
into
Damnation
it self
,
when
instead
of
thinking
themselves
Companions
for
Gentlemen
,
they
will
find
themselves
companions
for
Devils
)
Damnation
doubtless
will
destroy
all
joys
whatsoever
,
Matth.
25.41
.
and
the
curse
that
shall
be
on
them
will
seclude
all
blessedness
.
—
Nor
shall
they
be
in
a
middle
state
between
Happiness
and
Misery
after
the
Day
of
Judgment
,
for
there
is
no
such
middle
state
thought
of
by
any
sober
Christians
,
nor
so
much
as
dream'd
of
by
the
Papists
themselves
,
(
whatsoever
properties
Purgatory
may
have
in
it
before
the
Day
of
Judgment
,
yet
they
hold
it
shall
cease
for
ever
after
that
Day
,
and
nothing
remain
but
Heaven
and
Hell
,
and
Joy
and
Torment
,
to
be
the
places
and
portions
of
reasonable
Creatures
.
)
And
this
conceipt
is
abundantly
confuted
by
what
hath
been
said
already
;
for
Wrath
and
Damnation
and
the
Curse
are
,
or
imply
a
proper
state
of
Misery
,
not
a
middle
state
between
Misery
and
Happiness
.
Wherefore
the
Consequence
is
clear
as
the
Light
:
The
Conseq
.
cleared
.
for
if
the
wicked
shall
always
have
a
Being
after
the
Day
of
Judgment
,
and
yet
never
have
a
Being
in
Happiness
;
then
it
must
needs
follow
,
that
they
must
have
a
Being
always
in
Misery
and
Torment
.
And
this
,
I
think
,
is
a
plain
Argument
,
and
that
which
follows
is
no
less
plain
,
being
taken
from
the
nature
of
Divine
Justice
.
It
is
thus
,
good
Reader
.
Divine
Justice
requires
that
the
Wicked
that
continue
such
,
A
second
Argument
taken
from
God's
Justice
.
1.
Cleared
.
should
be
punished
for
ever
.
Therefore
they
shall
be
punished
for
ever
.
The
Consequence
will
not
be
denied
.
The
Antecedent
is
proved
thus
.
If
the
wicked
are
always
worthy
of
Punishment
for
their
Wickedness
,
then
Justice
requires
that
they
should
always
have
it
;
for
it
is
the
part
of
Justice
to
render
what
is
deserved
.
But
the
wicked
(
supposing
them
to
have
a
Being
always
after
the
Day
of
Judgment
,
as
was
proved
just
before
)
must
needs
be
always
worthy
of
Punishment
.
Rom.
6.
ult.
The
wages
of
sin
being
Death
;
even
Eternal
Death
or
Damnation
,
as
appears
by
the
Antithesis
,
and
other
places
.
Let
any
sober
man
judge
whether
the
punishing
of
sin
always
,
upon
them
that
always
deserve
punishment
,
Gen.
18.25
.
Psal.
9.7
,
8.
2
Tim
4.8
,
&c.
be
not
more
agreeable
to
the
nature
of
that
God
,
who
is
a
holy
God
and
abhorring
iniquity
,
who
is
the
supreme
Law-giver
and
Soveraign
Lord
,
and
in
a
word
,
the
Judge
of
the
world
,
and
the
Righteous
Judge
,
than
the
letting
of
it
go
unpunished
:
If
a
Judge
on
earth
is
not
counted
so
just
as
he
should
be
,
when
he
appoints
no
punishment
;
or
but
a
small
punishment
for
a
Fact
that
deserves
a
great
punishment
:
How
shall
God's
justice
be
cleared
as
he
is
the
Governour
of
the
World
,
if
he
should
punish
them
but
for
a
time
,
who
are
worthy
to
be
punished
for
ever
?
That
Vindictive
justice
is
Essential
to
God
,
is
the
great
Foundation-Doctrine
,
upon
which
the
Champions
of
the
common
Faith
have
proceeded
,
Alting
.
in
Cat.
Palat
q.
40.
Arnoldus
in
Relig.
Socin
.
cap.
1.
de
essentia
Dei
,
Sect.
38
,
39
,
40.
&c.
in
opposing
the
Socinians
(
who
I
think
are
the
most
formidable
party
,
of
all
Satans
Host
of
Hereticks
)
see
those
in
the
Margin
,
and
others
mentioned
by
Dr.
Owen
in
his
Preface
to
his
Defence
of
the
Trinity
,
and
especially
that
Learned
Doctor
himself
in
his
Diatrib
.
de
Justitiâ
vindic
.
(
cap.
15.
)
where
he
well
defends
the
Arguments
of
the
famous
Lubbertus
,
against
the
Acute
oppositions
of
Dr.
Twisse
,
about
this
particular
point
.
Object
.
1
2.
Defended
.
But
this
I
foresee
will
not
pass
with
some
Readers
unless
it
be
defended
against
the
objections
that
may
most
naturally
be
brought
to
the
contrary
.
1.
Say
some
,
At
this
rate
of
Arguing
it
seems
to
follow
that
the
Saints
themselves
should
be
punished
everlastingly
for
their
sins
,
for
they
also
deserve
such
punishment
,
and
they
can
do
nothing
to
abate
the
evil
of
sin
,
or
remove
the
evil
desert
of
them
.
Answer
.
But
for
answer
to
such
men
,
let
it
be
considered
that
the
case
is
far
different
between
the
Saints
and
the
wicked
,
in
this
respect
.
God
will
deal
with
them
in
a
way
of
wrath
,
they
shall
be
brought
forth
to
the
day
of
wrath
,
and
they
are
reserved
to
the
Day
of
Judgment
to
be
punished
,
2
Pet.
2.9
.
for
so
the
Apostle
tells
us
of
the
unjust
,
and
our
Saviour
hath
told
us
that
they
shall
be
accountable
for
idle
words
,
in
Matth.
12.
But
he
will
deal
with
his
Saints
in
a
way
of
Mercy
,
and
spare
them
according
to
the
greatness
of
his
Mercy
,
Mal.
3.17
.
yea
,
he
will
spare
them
as
a
man
spareth
his
Son
that
serveth
him
.
And
no
wonder
since
he
spared
not
his
own
Son
for
their
sakes
,
in
Rom.
8.32
.
And
though
his
justice
be
most
strict
and
infinite
(
as
being
His
justice
who
is
God
the
Judge
of
all
and
glorious
in
Holiness
)
yet
it
requires
not
a
double
satisfaction
,
but
is
(
if
I
may
so
speak
)
fully
contented
with
Christs
satisfaction
and
sufferings
in
their
behalf
,
who
bore
their
sins
and
had
the
Chastisement
of
their
peace
upon
himself
,
1
Pet.
2.2
.
Esay
53.
But
as
for
the
ungodly
(
that
live
and
dye
such
)
it
is
not
so
with
them
;
they
shall
never
be
able
to
plead
the
satisfaction
of
Christ
in
their
behalf
:
for
he
will
disown
them
before
the
Holy
Angels
,
and
say
unto
them
Depart
from
me
.
Matth.
7.23
.
So
that
there
is
a
valuable
consideration
,
upon
the
account
of
which
Divine
Justice
may
dispense
with
the
punishment
of
the
Saints
,
even
Christs
sufferings
for
them
:
but
it
is
not
so
with
the
wicked
and
impenitent
.
Object
.
2
But
say
others
,
God
is
as
just
,
&c.
now
,
and
his
justice
as
strict
now
as
ever
it
will
be
,
and
since
it
doth
not
move
him
to
punish
the
Wicked
according
to
their
deserts
now
,
why
may
we
not
hope
the
same
for
hereafter
?
Answer
1
Because
he
hath
told
us
he
will
condemn
them
hereafter
,
(
however
he
spare
them
for
the
present
)
2
Pet.
2.9
.
He
knoweth
how
to
reserve
the
unjust
to
the
Day
of
Judgment
to
be
punished
.
What
if
he
let
them
alone
in
the
day
of
his
Patience
,
wherein
he
is
minded
to
make
known
his
long-suffering
,
yet
he
will
not
always
be
mocked
as
St.
Paul
intimates
in
the
Epistle
to
the
Galat.
What
if
his
Justice
doth
not
move
him
to
punish
them
now
,
how
will
it
follow
that
it
will
not
hereafter
,
when
the
Day
of
Wrath
is
come
,
and
when
the
Righteous
Judge
shall
come
from
Heaven
,
on
purpose
to
render
unto
them
according
to
their
works
,
and
to
take
vengeance
on
them
that
obey
not
his
Gospel
,
in
2
Thess.
1.8
,
9.
And
here
a
question
is
very
needful
to
be
resolved
,
viz.
How
it
can
be
just
with
God
to
punish
the
sins
of
a
short
life-time
with
Everlasting
punishment
?
Possibly
sinful
men
(
being
blinded
with
sin
and
self-love
)
may
not
discern
the
Equity
of
that
severe
Dispensation
;
How
it
can
be
just
to
punish
Temporal
offences
eternally
.
but
that
will
not
prove
it
to
be
unequal
.
If
God
might
do
nothing
but
what
they
approve
of
,
he
should
not
be
known
to
be
a
God
indeed
.
And
while
he
is
such
he
may
do
whatsoever
he
pleaseth
most
justly
,
to
any
of
his
Creatures
.
His
very
Will
is
the
Rule
of
Righteousness
.
And
therefore
to
question
whether
it
can
be
just
with
God
to
punish
the
Impenitent
Enemies
of
his
Laws
everlastingly
,
when
we
have
seen
so
plainly
that
it
is
his
Will
so
to
do
,
is
the
very
first-born
of
folly
.
Answer
.
2
2.
There
is
something
that
looketh
like
an
everlasting
punishment
,
which
yet
is
not
thought
to
be
any
injustice
amongst
men
in
this
World
;
Princes
do
not
count
it
unjust
to
put
those
men
to
death
that
transgress
the
fundamental
Laws
of
their
Land
,
as
Murderers
,
and
common
Robbers
,
&c.
And
yet
that
is
after
a
sort
an
Everlasting
punishment
,
as
taking
them
away
for
ever
from
all
the
priviledges
,
honours
and
comforts
of
the
Common-wealth
,
that
they
were
capable
of
if
they
had
lived
longer
.
And
for
many
offences
,
they
are
commonly
adjudged
to
perpetual
Banishment
or
Imprisonment
.
And
what
is
an
offence
against
a
King
and
Country
,
in
comparison
of
an
offence
against
the
God
of
Heaven
?
surely
nothing
unto
it
:
nor
would
it
be
any
offence
indeed
,
or
deserve
any
punishment
if
it
were
not
an
offence
against
God
.
Answer
.
3
3.
The
desert
of
sin
is
not
to
be
measured
by
the
shortness
of
the
time
wherein
it
was
committed
:
It
is
not
counted
so
here
on
earth
:
A
reproachful
word
to
a
Prince
though
it
be
spoken
in
less
than
a
minutes
time
,
yet
deserves
perpetual
Imprisonment
,
as
being
spoken
against
that
person
who
is
of
so
great
dignity
,
and
to
whom
he
owes
the
Honour
of
a
true
Subject
.
And
if
the
Prince
and
he
should
live
for
ever
,
it
were
just
that
he
should
keep
him
in
Prison
for
ever
,
till
he
acknowledge
his
fault
,
and
humble
himself
unfeignedly
for
it
,
as
the
Wicked
in
Hell
will
not
to
any
purpose
:
(
They
will
not
humble
themselves
for
their
sins
,
in
any
Religious
way
,
no
not
then
when
they
are
tormented
for
them
,
as
may
be
discovered
ere
long
.
)
And
if
an
offence
against
a
man
may
deserve
perpetual
Imprisonment
,
how
much
more
may
an
offence
against
God
deserve
perpetual
Damnation
?
What
are
all
the
men
in
the
world
to
him
?
Behold
,
saith
the
Prophet
,
All
Nations
before
him
are
as
nothing
,
Esay
40.17
.
and
vanity
.
Answer
.
4
4.
It
is
not
contrary
to
justice
(
but
an
executing
of
just
vengeance
)
for
God
to
condemn
the
sinful
Angels
to
everlasting
Punishment
,
2
Pet.
2.4
.
2
Pet.
2.4
.
He
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
Hell
:
when
once
they
had
sinned
,
God
spared
them
not
,
his
Justice
took
hold
on
them
immediately
and
condemned
them
to
Everlasting
punishment
,
for
their
state
is
expressed
by
St.
Jude
v.
6.
by
Everlasting
chains
under
darkness
,
and
our
Saviour
tells
us
,
that
Everlasting
fire
is
prepared
for
them
:
Matth.
25.
v.
41.
And
certainly
,
no
man
will
question
whether
they
shall
be
punished
Everlastingly
by
that
Everlasting
fire
,
or
not
,
unless
he
be
bewitched
by
Mr.
R's
evil
Spirit
.
And
though
it
were
severity
and
strict
Justice
so
to
deal
with
them
,
yet
we
know
it
was
no
injustice
at
all
;
for
He
is
a
Righteous
God
and
without
Iniquity
.
And
though
His
ways
are
sometimes
past
finding
out
,
Deutr
32.4
.
Psal.
9.7
.
Rom.
11.
yet
still
we
must
say
,
as
those
in
the
Revelation
,
Just
and
True
are
thy
ways
,
O
King
of
Saints
.
Assuredly
he
will
not
punish
the
Devils
themselves
one
whit
longer
than
their
sins
deserve
.
—
And
if
the
sins
of
Angels
are
justly
punishable
with
Everlasting
punishments
,
must
we
not
acknowledge
the
same
concerning
sinful
men
and
their
sins
?
Is
sin
any
better
thing
in
Men
than
in
Angels
,
or
is
God
any
fitter
to
be
despised
and
dishonoured
by
them
than
by
the
other
?
(
Doubtless
if
it
make
the
noblest
Beings
worthy
of
Everlasting
shame
,
it
must
needs
make
their
Inferiors
so
too
.
)
To
which
let
me
add
thus
much
,
that
he
hath
laid
more
engagements
upon
Men
to
obey
him
than
he
hath
done
upon
the
fallen
Angels
.
He
hath
given
Time
,
and
Means
,
and
Motives
to
Repent
,
and
promiseth
Mercy
and
Salvation
in
and
through
Christ
,
Esay
55.7
.
in
case
they
forsake
their
evil
ways
,
and
turn
unto
him
,
which
he
hath
not
done
for
the
fallen
Angels
.
And
as
for
the
Inferiority
of
Mans
Nature
to
the
Nature
of
Angels
,
That
(
I
say
)
is
so
far
from
excusing
or
extenuating
their
fault
,
in
sinning
against
him
,
as
that
it
seems
very
plainly
to
aggravate
the
offence
.
If
it
be
so
horrible
for
Angels
and
Powerful
Spirits
to
cross
his
Will
and
oppose
his
Laws
,
and
Government
,
it
seems
to
be
much
worse
for
Dust
and
ashes
so
to
do
.
As
't
is
a
greater
piece
of
Impudence
for
a
mean
person
to
contradict
his
Prince
,
than
for
Lords
and
Nobles
so
to
do
.
Answer
.
5
5.
'T
is
not
unknown
,
what
Miseries
sin
brought
upon
the
Lord
Jesus
,
when
he
stood
in
the
place
of
sinners
:
It
made
him
sweat
as
it
were
drops
of
Bloud
,
it
made
his
Body
subject
to
Buffettings
,
Scourgings
,
Wounds
and
Death
,
yea
a
shameful
and
accursed
Death
:
Matth.
27.
Luke
23.
&c.
it
made
his
name
subject
to
reproaches
and
Accusations
,
and
bitterest
Scoffs
and
Taunts
from
the
basest
and
wickedest
men
;
It
made
his
Soul
to
be
full
of
Sorrow
,
though
it
were
free
from
all
spot
of
sin
.
It
made
him
a
man
of
Sorrows
on
Earth
,
who
is
the
Matter
of
Heavens
Joy
:
It
made
him
to
be
despised
and
rejected
of
men
,
and
live
a
life
of
continual
Persecutions
,
who
is
the
object
of
the
Angels
Worship
,
and
at
whose
Birth
they
sang
A
Hymn
of
Praise
.
Thus
we
see
what
Miseries
he
bore
,
when
he
undertook
for
sinners
,
and
bare
their
sins
,
1
Pet.
2.24
.
And
yet
the
sins
that
Christ
became
answerable
for
,
were
not
any
sins
of
the
Impenitent
(
that
live
and
dye
such
,
)
for
if
he
had
made
satisfaction
for
them
,
they
should
not
be
condemned
for
them
,
as
we
know
they
shall
.
Now
if
Christ
suffered
so
much
,
when
he
undertook
for
them
that
in
time
should
repent
,
(
if
they
came
to
years
)
how
great
must
that
punishment
be
,
which
the
Impenitent
must
bear
when
they
must
answer
for
themselves
?
That
which
(
in
the
Penitent
man
)
made
Christ
to
suffer
so
great
things
for
a
time
,
being
imputed
to
him
(
as
the
surety
for
the
sinner
)
must
needs
(
in
the
impenitent
)
deserve
Everlasting
Punishment
.
It
is
more
for
Christ
to
suffer
for
a
time
,
than
for
sinful
men
to
suffer
for
ever
.
He
being
[
](A29219-e19690-b)*
*
Rom.
9.5
.
God
as
well
as
man
;
that
which
,
by
Imputation
to
Christ
,
made
him
liable
to
temporal
vengeance
and
the
curse
of
the
Law
,
must
needs
make
the
sinner
worthy
of
Eternal
vengeance
,
being
inherent
in
him
,
and
acted
by
him
,
and
attended
with
final
impenitence
,
(
as
it
is
in
them
that
perish
.
)
Answer
.
6
Sixthly
,
Sin
being
committed
against
a
God
of
Infinite
Majesty
and
Excellency
(
as
a
dishonour
to
his
Name
,
and
a
violation
of
his
Law
)
must
needs
deserve
a
kind
of
Infinite
Punishment
,
[
for
Justice
requires
a
kind
of
proportion
between
the
fault
and
the
punishment
]
Now
because
the
wicked
cannot
bear
a
punishment
that
is
infinite
in
weight
and
degree
,
(
to
compensate
the
wrong
done
to
an
Infinite
Majesty
)
therefore
they
must
bear
a
punishment
that
is
Infinite
in
duration
and
continuance
.
Answer
.
7
Seventhly
,
An
Everlasting
Punishment
is
suitable
,
if
not
to
the
Act
of
sin
so
properly
,
yet
to
the
principle
of
sinning
:
There
is
such
a
corrupt
disposition
in
wicked
Men
,
that
they
would
sin
perpetually
if
they
could
:
There
is
no
ungodly
course
they
have
delighted
themselves
in
,
but
they
would
do
so
still
,
if
they
might
have
their
own
choice
.
If
a
Lyar
,
a
malicious
Miser
,
a
Contemner
of
God's
Ordinances
should
live
ten
thousand
years
,
he
would
be
as
very
a
Lyar
,
as
covetous
and
malicious
,
&c.
as
ever
he
was
.
And
the
like
may
be
said
in
other
cases
.
The
hearts
of
the
children
of
men
are
fully
set
to
do
evil
.
Eccles.
8.11
.
They
would
have
sinned
for
ever
,
and
why
should
not
they
suffer
for
ever
?
what
more
just
than
that
those
should
never
want
for
sorrow
,
that
would
never
consent
to
forsake
their
sin
?
If
a
man
were
to
live
on
Earth
never
so
many
thousands
of
years
,
and
his
Prince
should
know
he
would
always
be
of
a
Rebellious
disposition
,
he
would
think
he
had
reason
enough
to
keep
him
in
prison
all
that
time
.
And
yet
as
was
said
before
,
there
is
no
comparison
between
the
Princes
of
this
world
,
and
the
God
that
made
it
.
The
Wicked
cease
not
offending
when
they
are
in
Hell
:
They
will
be
Blasphemers
,
Revel.
16.9
.
—
11.
when
they
cannot
be
Atheists
,
Drunkards
and
Cheaters
,
&c.
and
will
hate
God's
people
when
they
cannot
hurt
them
.
They
will
always
be
destitute
of
true
Holiness
,
and
be
enemies
to
it
(
when
they
are
in
Hell
)
though
they
will
be
hindred
from
following
the
sins
they
like
of
.
Hell
will
be
as
full
of
sin
as
of
Torment
,
yea
,
and
a
great
part
of
its
Torment
,
will
be
by
sin
as
well
as
for
sin
.
Will
it
not
fill
the
Hypocrites
hollow
heart
with
vexation
to
think
with
himself
what
a
silly
Dissembler
he
hath
been
,
to
remember
what
care
he
took
to
deceive
others
,
and
what
pains
he
used
to
deceive
himself
,
and
how
careless
he
was
of
that
time
which
was
given
him
to
prepare
for
Eternity
?
Will
it
not
torment
the
Drunkard
,
to
think
how
he
served
the
Devil
till
he
could
not
stand
on
his
Legs
,
how
he
valued
a
Barrel
above
Heaven
,
and
the
company
of
Sots
,
before
communion
with
Christ
in
his
ways
,
and
so
of
the
rest
.
In
a
word
:
when
a
reasonable
creature
comes
to
see
that
he
hath
been
his
own
Ruine
(
by
following
the
ways
of
his
own
heart
)
and
hath
lost
at
once
the
world
and
Heaven
by
his
wilful
wickedness
,
(
when
he
was
also
warned
of
the
danger
time
after
time
,
and
beseeched
to
turn
that
he
might
be
saved
)
who
knows
whether
this
very
Remembrance
of
his
former
follies
,
as
the
Means
and
Causes
of
his
uncurable
Miseries
,
will
not
be
as
great
a
Torment
to
him
as
hell-fire
it self
?
Doubtless
we
cannot
here
comprehend
what
a
Hell
sin
it self
will
prove
to
the
sinner
,
that
lives
and
dies
under
the
guilt
thereof
.
—
To
conclude
this
Section
,
't
is
observable
that
the
Jesuits
themselves
,
(
who
of
all
the
Men
in
the
World
,
are
least
apt
to
think
the
worst
of
sin
,
since
they
have
found
out
ways
to
make
satisfaction
for
it
themselves
)
yet
I
say
these
very
Men
do
constantly
own
the
Doctrine
of
the
Everlasting
Punishment
of
the
wicked
hereafter
,
as
Bellarmin
,
Valentia
,
Vid.
Baronii
Disp.
de
peccato
Mortali
.
part
2.
sect.
3.
and
the
like
Sophisters
:
And
therefore
(
Reader
)
if
thou
can'st
see
no
Reason
for
it
,
but
judgest
it
unjust
,
that
they
should
be
so
punished
,
thou
wilt
shew
thy self
more
Blind
,
than
these
Sons
of
Darkness
.
And
so
much
for
the
Proof
of
the
Doctrine
asserted
.
CHAP.
II.
SECT.
I.
A
Tast
of
Mr.
Richardson's
Grapes
in
the
beginning
of
his
Garden
,
or
the
Sophistry
and
Impertinencies
of
the
former
Pages
of
his
Pamphlet
,
discovered
.
HAving
laid
down
some
Proofs
of
the
Doctrine
asserted
,
and
vindicated
those
Proofs
from
Mr.
R.
and
his
Fellow's
Evasions
and
Exceptions
;
I
shall
now
proceed
,
with
God's
permission
and
assistance
,
to
examine
his
Book
,
and
encounter
the
Enemies
of
this
Truth
,
(
whether
great
or
small
)
that
are
to
be
found
therein
.
And
though
we
may
call
them
Legion
,
for
that
they
are
many
,
yet
I
trust
thou
wilt
find
,
Reader
,
in
due
season
,
that
their
united
strength
is
far
enough
from
being
insuperable
.
My
Author
was
wise
enough
to
foresee
,
that
all
good
Christians
would
not
have
a
good
Opinion
of
Him
,
or
his
Work
,
and
therefore
supposeth
in
his
Epistle
to
the
Reader
,
that
(
in
this
unthankful
Age
)
those
that
are
in
the
Dark
themselves
,
might
reject
and
undervalue
the
new
Light
he
hath
afforded
them
,
and
say
of
Him
,
as
some
did
of
Christ
,
[
He
hath
a
Devil
,
and
is
mad
,
why
hear
ye
him
.
]
And
truly
,
if
they
shall
say
so
of
him
,
I
shall
not
much
reprove
them
for
it
.
For
in
the
entrance
of
his
Book
,
he
writes
as
though
madness
were
in
his
heart
,
as
't
is
expressed
in
Ecclesiastes
;
As
though
a
Spirit
of
vanity
and
impertinency
had
guided
his
valiant
Pen
:
For
he
begins
with
a
discourse
of
Christ's
Descent
into
Hell
,
and
seems
to
please
himself
abundantly
in
setting
his
Betters
at
variance
with
each
other
,
I
mean
by
reckoning
up
the
different
Expositions
of
that
Article
amongst
Protestant
Divines
:
And
what
(
I
pray
you
)
is
that
to
the
purpose
he
aims
at
?
For
what
if
Vrsinus
and
Mr.
Perkins
were
not
altogether
of
the
same
Opinion
with
Bucer
,
and
others
,
as
to
the
sense
of
that
Article
,
yet
't
is
sufficiently
known
,
that
they
were
far
from
thinking
with
Mr.
R.
that
there
is
no
Hell
,
nor
no
Everlasting
Punishment
for
the
Wicked
hereafter
.
Or
what
if
Hell
(
in
that
Article
)
do
not
signifie
the
place
of
Torment
for
the
Enemies
of
God
,
yet
how
will
it
follow
that
it
doth
not
signifie
such
a
thing
in
those
places
,
where
mention
is
made
of
Hell-fire
,
and
of
destroying
Body
and
Soul
in
Hell
,
and
the
like
?
To
his
Impertinency
may
be
added
his
Impiety
;
for
I
find
not
any
thing
of
that
sentence
in
the
place
cited
out
of
Dr.
Fulk
,
(
his
Defence
of
the
English
Translation
)
which
he
alledgeth
for
His
,
in
the
5.
Page
of
his
Book
.
Afterwards
he
brings
in
the
Opinions
of
some
learned
Men
about
the
word
Sheol
,
which
is
as
much
to
the
purpose
,
as
the
other
.
He
tells
us
,
that
it
sometimes
signifies
the
Grave
(
and
what
thanks
shall
we
give
him
for
such
a
discovery
)
but
yet
,
alas
,
he
had
not
shewed
more
of
his
Learning
,
in
the
two
former
Pages
,
than
he
hath
shewed
of
his
folly
in
two
Lines
following
,
(
in
p.
11.
)
where
he
tells
us
,
that
Sheol
cannot
signifie
Hell
,
in
their
speech
,
that
believe
there
is
no
Hell
.
As
much
as
if
he
had
said
[
The
Devil
is
not
conceived
to
be
an
Enemy
to
Mankind
,
by
those
that
believe
there
is
no
Devil
;
(
which
hath
been
the
Ale-house
Doctrine
of
some
Damners
and
Sinkers
in
our
days
)
And
then
he
adds
,
[
The
Greeks
say
plainly
,
that
Mens
Souls
shall
vanish
like
smoke
:
]
If
they
do
,
the
more
ignorant
are
they
,
and
if
English
Men
think
so
too
,
they
would
be
so
much
the
fitter
to
hear
and
believe
the
Doctrine
of
his
Book
(
which
is
no
better
than
the
other
:
)
His
Head
hath
as
much
of
Atheism
in
it
,
which
can
(
by
the
force
of
imagination
)
turn
Hell
into
a
Dream
,
and
Everlasting
Punishment
into
a
Bug-bear
and
Scare-crow
,
as
he
that
fancies
the
Soul
to
be
turned
into
smoke
.
But
enough
of
this
.
—
Let
us
see
a
little
of
his
Sophistry
,
in
his
Cavil
at
Dr.
Ames
his
speech
(
if
it
be
his
indeed
.
His
Sophistry
.
)
Dr.
Ames
(
saith
Mr.
R.
)
tells
us
,
in
his
Marrow
of
Divinity
,
p.
4.
that
the
Scripture
speaks
nothing
distinctly
of
the
place
of
Hell
,
or
the
manner
of
Torture
there
.
—
Whereupon
he
thus
replies
upon
the
Doctor
.
[
If
so
,
then
it
speaks
nothing
of
these
things
,
for
what
the
Scripture
speaks
,
it
speaks
distinctly
.
—
But
while
he
thus
makes
game
at
Doctor
Ames
,
he
doth
another
mischief
,
viz.
make
himself
ridiculous
;
for
none
but
a
Caviller
would
gather
Mr.
R.'s
conclusion
from
it
.
His
meaning
(
I
dare
say
)
was
only
this
,
that
it
speaks
nothing
distinctly
concerning
its
scituation
;
In
what
part
of
the
World
it
is
placed
,
how
far
distant
from
the
Sun
or
Stars
,
or
what
compass
it
is
of
,
or
the
like
;
But
doth
not
mean
that
it
speaks
nothing
of
that
place
,
which
is
commonly
called
by
that
Name
,
Scripture
assures
us
,
that
there
was
a
Garden
in
Eden
,
Gen.
2.8
.
in
which
Man
was
placed
,
yet
I
might
say
without
absurdity
,
That
it
speaks
nothing
distinctly
of
that
place
,
for
it
tells
us
only
that
it
was
East-ward
,
(
in
the
general
)
but
saith
not
what
part
of
the
World
it
was
in
;
how
long
,
or
how
broad
,
or
how
near
to
the
place
where
Jerusalem
stood
,
or
the
like
.
So
in
p.
6.
He
gives
us
another
chip
of
the
same
Block
,
Page
6
for
he
tells
us
,
that
the
word
[
Hell
]
is
not
found
in
the
Hebrew
or
Greek
.
And
that
the
word
Sheol
,
which
is
so
translated
,
signifies
properly
,
the
Grave
.
—
A
very
precious
Revelation
!
and
such
as
might
be
well
accepted
,
if
my
Author
,
or
any
of
his
Judgment
would
but
impart
it
(
kindly
)
to
those
Noble
spirited
Gentlemen
that
are
Inamorato's
to
a
play
,
and
frequent
those
Places
where
all
things
are
common
.
For
might
they
not
go
the
more
pleasantly
thither
,
when
they
are
assured
,
that
if
they
dye
when
they
are
at
worst
,
they
shall
go
to
no
worse
a
place
than
the
Grave
,
and
that
there
is
no
other
,
nor
worser
Hell
than
it
;
for
that
which
precise
Men
have
rendered
by
the
word
[
Hell
]
doth
properly
signifie
the
Grave
.
But
yet
let
them
not
trust
too
much
to
this
kind
of
Learning
:
for
if
they
please
to
consider
what
I
have
to
say
unto
it
,
they
will
find
it
is
not
worth
one
Glass
of
good
Wine
.
Mr.
R.'s
invention
to
prove
[
no
Hell
]
will
prove
as
strongly
that
there
is
no
Devil
.
For
if
this
were
a
proof
that
there
is
no
Hell
;
viz.
that
the
word
so
rendered
signifies
another
thing
sometimes
;
then
I
say
,
at
the
same
rate
of
arguing
,
we
might
prove
(
as
well
and
as
wisely
)
that
there
is
no
Devil
neither
:
for
the
word
Devil
is
not
found
in
the
Greek
Testament
:
(
since
an
English
word
is
not
a
Greek
word
)
And
that
which
is
translated
Devil
in
the
4th
.
of
Matth.
and
other
places
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
known
to
signifie
an
ill-conditioned
Man
,
a
Detractor
,
Railer
,
Accuser
,
and
such
like
:
This
I
say
is
the
proper
importance
of
the
original
word
.
And
yet
sob●r
Christians
will
believe
(
in
spight
of
all
Mr.
R.'s
subtilty
)
that
it
signifies
(
in
that
Chapter
)
the
same
that
we
use
to
call
by
that
name
,
even
the
great
implacable
adversary
of
Mankind
,
and
cannot
doubt
of
it
,
if
they
read
the
10.
and
11.
Verses
of
that
Chapter
.
And
this
is
that
which
he
hath
offered
us
upon
the
word
[
Sheol
.
]
He
adds
something
like
it
upon
the
word
Gehenna
.
But
of
that
(
with
God's
leave
)
in
the
next
Section
.
CHAP.
II.
SECT.
II.
Mr.
R.
his
Observations
upon
the
word
Hell-Fire
,
Damnation
of
Hell
,
&c.
Of
the
Rich
Man
and
Lazarus
,
in
Luke
16.
Of
Tophet
:
Of
the
Worm
that
never
dyeth
,
censured
.
R.
—
Hell-Fire
,
in
Matth.
5.
and
other
places
,
signifies
the
Fire
that
was
in
the
Valley
of
the
Son
of
Hinnom
:
And
the
word
[
Gehenna
]
which
is
used
for
Hell
,
P.
12.
and
14.
is
borrowed
from
the
Valley
of
Hinnom
.
—
BUT
by
his
leave
the
former
is
denied
:
Hell-Fire
in
the
Gospel
doth
only
allude
to
that
Fire
in
the
Valley
of
Hinnom
,
Jer.
7.31
.
where
(
as
the
Prophet
Jeremy
sheweth
)
the
People
most
cruelly
sacrificed
their
Children
in
the
Fire
,
Of
Hell
.
to
the
Idol
Moloch
.
And
is
it
not
very
fit
for
the
place
of
Torment
for
the
Enemies
of
God
to
be
expressed
by
this
place
of
Wickedness
and
Torture
?
As
the
word
which
notes
a
mischievous
Person
,
is
fitly
used
to
signifie
the
Devil
,
as
was
noted
before
.
And
that
the
casting
into
Hell-fire
cannot
signifie
the
casting
into
the
Fire
of
Hinnom
aforesaid
,
is
manifest
;
because
that
Fire
had
been
put
out
long
ago
,
and
the
place
turned
to
another
use
,
by
the
good
King
Josiah
,
as
we
find
in
2
King
.
23.10
.
Gehenna
,
what
.
And
for
the
word
Gehenna
,
we
confess
it
is
borrowed
from
the
Vally
of
Hinnom
,
(
that
place
of
Torture
aforesaid
)
and
therefore
is
very
fit
to
express
the
place
appointed
for
the
Punishment
of
the
Wicked
,
&c.
And
that
it
only
alludes
to
that
place
,
Per
Metaphoram
,
uti
Piscator
in
Scholiis
super
Matth.
5.22
.
Matth.
10.28
.
but
doth
not
mean
the
place
it self
,
is
manifest
by
what
was
now
said
;
neither
was
that
a
place
for
the
Soul
to
suffer
in
,
or
for
the
Body
after
its
Death
,
as
the
Hell
which
our
Saviour
speaks
of
most
certainly
is
,
Matth.
10.
but
rather
fear
him
who
is
able
to
destroy
Soul
and
Body
in
Hell
:
and
that
too
after
the
Body
is
killed
,
Luke
12.5
.
that
is
,
He
can
quicken
the
dead
Body
,
and
make
it
live
in
the
Torments
of
Hell
.
Of
the
Rich
Man
and
Lazarus
,
in
Luke
the
12.
Having
pleased
his
Humour
upon
the
word
Gehenna
,
in
the
16.
and
17.
Pages
,
(
to
as
little
profit
to
himself
,
or
his
Reader
,
as
can
well
be
desired
)
He
proceeds
in
the
following
Pages
,
to
darken
the
Light
of
the
word
[
Everlasting
]
from
thence
to
the
22
page
of
his
Book
,
p.
16
,
17.
and
23.
which
they
that
admire
for
good
and
sound
,
may
conveniently
Read
the
foregoing
Chapter
,
where
I
have
examined
them
severally
:
This
,
Reader
,
I
thought
fit
to
mention
,
that
thou
mayst
not
think
I
do
wilfully
pass
over
any
thing
in
his
Pamphlet
that
is
not
grosly
impertinent
.
Then
in
the
23
page
,
he
passeth
his
grave
censure
upon
that
Text
in
St.
Luke
cap.
16.
concerning
the
Rich
man
and
Lazarus
,
where
he
tells
us
that
it
is
but
a
Parable
.
—
And
that
I
am
confident
,
was
no
new
discovery
of
his
own
,
it
was
found
out
long
before
the
world
had
any
benefit
by
this
Book
of
his
.
Then
(
having
time
and
paper
to
spare
)
he
undertakes
to
prove
it
by
no
less
than
Ten
Reasons
(
as
the
Socinians
of
old
urged
30
Arguments
against
Infant
Baptism
,
)
But
as
all
theirs
were
deceitful
arguments
,
so
Nine
of
his
Ten
Reasons
,
are
needless
ones
,
for
in
such
a
case
one
may
be
sufficient
.
And
when
he
hath
gained
what
he
contends
for
,
[
that
it
is
a
Parable
,
]
yet
he
hath
gained
very
little
as
to
the
cause
he
hath
undertaken
.
For
as
the
Learned
Mr.
Baxter
saith
very
well
—
If
that
of
the
Rich
man
in
Hell
,
and
Lazarus
,
should
be
no
more
than
a
Parable
,
Saints
Rest
.
part
2.
cap.
10.
Sect.
4.
yet
it
seems
very
unlikely
,
that
Christ
would
teach
them
by
such
a
Parable
as
seemed
so
evidently
to
intimate
the
Souls
Happiness
or
Misery
immediately
after
death
,
if
there
were
no
such
thing
—
So
say
I
in
like
manner
,
it
were
very
strange
that
Christ
should
teach
them
by
such
a
Parable
,
as
seems
so
plainly
to
intimate
a
Hell
or
Torment
for
the
Souls
of
the
ungodly
that
dye
such
(
though
they
dye
Rich
)
if
there
were
no
such
matter
.
The
next
place
of
Scripture
he
hath
taken
a
view
of
is
Esay
30.33
.
Of
Tophet
,
Esay
30.33
.
p.
26.
&c.
where
he
tells
us
we
must
understand
by
Tophet
,
only
the
Valley
of
Hinnom
aforesaid
.
This
he
enlargeth
upon
,
to
little
purpose
,
for
several
pages
together
,
but
that
is
the
substance
of
his
discourse
,
so
far
as
it
opposeth
my
Doctrine
:
(
and
where
he
doth
not
oppose
the
Truth
,
I
can
let
him
alone
very
contentedly
)
nor
need
I
be
large
upon
this
point
,
we
have
enough
for
the
upholding
the
Doctrine
asserted
,
whether
this
Text
will
serve
to
that
end
or
not
:
and
that
it
need
not
be
judged
altogether
impertinent
to
our
purpose
(
notwithstanding
that
which
he
hath
said
)
may
be
gathered
in
part
from
that
which
was
said
(
but
now
)
upon
the
word
Gehenna
,
upon
which
he
had
plaid
the
same
Critick
.
Mr.
Calvin
,
and
Vatablus
(
who
could
see
as
far
as
an
ordinary
man
,
into
a
Text
of
Scripture
,
whether
they
may
compare
with
Mr.
Richardson
or
not
)
They
,
I
say
,
count
it
no
absurdity
to
interpret
it
of
Hell
,
for
that
place
of
Torture
is
as
fit
(
by
a
common
figure
)
to
denote
the
place
of
Torment
for
the
ungodly
,
Vid.
Synops.
Crit.
in
Esay
30
as
Paradise
,
the
place
of
Pleasure
,
was
to
signifie
the
place
appointed
for
the
Saints
happy
Mansions
.
Of
the
Worm
that
never
dyeth
.
As
Logicians
say
of
an
Absurdity
,
that
one
being
granted
a
thousand
will
follow
it
:
So
Mr.
R.
being
so
vain
as
to
discourse
as
he
hath
done
upon
other
particulars
,
was
not
afraid
to
shew
himself
so
absurd
,
as
to
give
a
suitable
gloss
upon
these
words
of
our
Saviour
—
where
their
Worm
never
dieth
,
telling
us
that
this
is
in
this
present
life
;
he
means
,
only
in
this
life
,
if
he
mean
any
thing
to
his
purpose
:
And
to
make
it
good
he
citeth
Mark
9.44
.
Mark
9.43
,
44.
p.
32.
(
misprinted
,
Mark
6.
)
and
Revelations
14.10
,
11.
wherein
he
hath
shewed
himself
very
impartial
,
for
he
hath
not
spared
himself
and
his
Cause
.
There
being
hardly
any
Scriptures
more
apparently
destructive
of
it
than
those
:
the
latter
I
have
mentioned
before
,
the
former
I
shall
now
insist
on
.
The
words
are
these
.
Mark
9.44
.
opened
.
p.
32.
—
to
go
into
hell
,
into
the
fire
that
never
shall
be
quenched
,
where
(
viz.
in
which
Hell
)
their
Worm
(
speaking
of
the
wicked
)
never
dyeth
,
this
is
only
in
this
life
saith
Mr.
R.
—
strange
certainly
!
for
our
Lord
tells
us
,
't
is
in
Hell
.
And
I
hope
Mr.
R.
himself
will
not
be
so
bold
as
to
interpret
Hell
in
this
Text
of
the
Grave
.
For
there
is
no
Worm
in
the
Grave
,
but
such
as
dyeth
in
a
little
time
.
And
this
is
so
remarkable
that
it
is
set
down
three
times
within
six
Verses
,
and
therefore
seems
to
note
something
more
than
a
Punishment
in
this
life
only
.
If
he
take
it
to
be
meant
properly
,
of
a
real
and
natural
Worm
,
't
is
a
sign
he
hath
a
Worm
in
his
own
Pate
;
if
he
take
it
figuratively
,
of
the
Worm
of
Conscience
,
or
the
furious
Reflections
thereof
upon
its
own
wilful
wickedness
,
and
its
fierce
Accusations
,
&c.
(
as
't
is
commonly
understood
)
then
he
may
not
deny
it
to
be
after
this
present
life
is
ended
.
Those
Accusations
and
Terrors
of
Conscience
that
Judas
found
in
himself
,
a
little
before
he
hang'd
himself
,
were
doubtless
continued
in
his
Soul
after
its
separation
from
the
body
;
and
my
Author
cannot
handsomly
deny
it
,
unless
he
have
entertained
the
sottish
Dream
of
the
Socinians
,
That
the
Soul
is
asleep
after
the
death
of
the
Body
.
And
thus
I
have
spoken
to
all
that
is
in
any
tolerable
sense
considerable
in
the
former
part
of
his
Book
to
the
32
page
of
it
.
In
that
page
he
deals
with
another
Text
of
Scripture
,
but
seeing
it
is
such
as
I
would
not
urge
to
prove
Everlasting
Punishments
by
,
and
seeing
his
Discourse
upon
it
is
(
in
a
great
part
)
wild
and
extravagant
,
I
shall
not
trouble
my self
or
my
Reader
with
it
,
but
rather
proceed
to
the
36
page
,
where
he
hath
something
fit
to
be
examined
,
as
of
the
Burning
the
Tares
,
in
Matth.
13.
of
the
word
Cursed
,
&c.
which
will
be
the
Subject
(
in
part
)
of
the
next
Paragraph
.
CHAP.
II.
SECT.
III.
Mr.
R's
Inventions
upon
the
Parable
of
the
Tares
,
Of
the
Tares
in
Matth.
13.
of
the
word
Cursed
,
of
Eternal
Damnation
,
of
the
word
Fire
,
and
of
the
Corporeity
of
Hell-fire
.
Mr.
R.
—
The
Burning
of
the
Tares
,
p.
36.
(
Matth.
13.
)
i.
e.
at
the
end
of
the
World
,
v.
39.
The
Tares
are
the
wicked
,
the
Harvest
is
the
end
of
the
World
;
by
which
it
appears
,
that
the
Wicked
with
the
Earth
shall
be
consumed
by
fire
,
v.
40.42
.
2
Pet.
3.7
.
BUT
what
will
not
those
men
venture
to
say
,
that
are
resolved
to
maintain
a
bad
Cause
by
the
strength
of
their
own
ungodly
wits
?
[
The
Wicked
shall
be
consumed
with
the
Earth
it self
,
and
by
this
it
appears
,
saith
he
.
]
No
such
matter
say
I
;
this
is
false
in
it self
,
and
therefore
cannot
appear
to
be
true
by
that
Text
in
St.
Matth.
That
it
is
false
in
it self
,
I
need
name
no
more
than
that
formerly
insisted
on
,
in
1
Cor.
15.
the
dead
shall
be
raised
incorruptible
.
1
Cor.
15.52
.
Those
of
the
Wicked
that
are
now
dead
,
shall
be
raised
to
life
again
at
Judgment
,
yea
,
to
a
state
of
Incorruption
and
Immortality
;
Of
Burning
the
Tares
.
and
that
these
places
do
not
speak
the
contrary
is
evident
to
those
that
duly
consider
them
.
The
former
runs
thus
.
(
v.
40.
&c.
)
As
the
Tares
are
gathered
and
burned
in
the
Fire
,
so
shall
it
be
(
with
the
wicked
)
in
the
end
of
this
world
.
The
Son
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
,
them
that
do
Iniquity
,
and
(
v.
42.
)
shall
cast
them
into
a
Furnace
of
fire
,
&c.
For
my
part
I
cannot
conceive
how
he
should
make
an
Argument
for
it
,
from
hence
,
unless
it
be
from
the
comparison
between
them
,
as
thus
.
The
Tares
are
burned
so
as
to
remain
no
longer
Tares
.
But
so
shall
it
be
at
the
end
of
the
world
in
respect
of
the
wicked
.
And
if
he
would
reason
so
,
there
is
little
reason
we
should
much
regard
it
.
They
shall
be
burned
(
as
the
Tares
)
viz.
as
they
shall
,
in
some
respects
,
i.
e.
certainly
,
irresistibly
,
as
worthless
things
and
the
like
.
But
it
follows
not
that
they
shall
burn
in
the
same
manner
in
every
thing
,
as
the
Tares
burn
,
or
that
the
fire
shall
have
the
same
effects
upon
them
,
which
it
hath
upon
the
Tares
,
't
is
manifest
it
shall
pain
them
and
Torment
them
,
make
them
weep
and
gnash
their
teeth
for
vexation
,
but
surely
it
shall
not
make
the
Tares
do
so
.
Esay
42.
The
Lord
is
as
a
man
of
War
,
saith
the
Prophet
,
shall
I
therefore
apply
Mr.
R's
Logick
,
to
that
saying
,
and
infer
(
in
spight
of
Religion
and
good
sense
)
that
the
Lord
is
not
in
many
places
at
once
,
because
a
man
of
War
is
not
,
or
that
the
Lord
is
mortal
,
because
a
man
of
War
is
so
?
God
forbid
.
It
is
enough
that
he
is
like
a
man
of
War
in
other
things
,
or
terrible
as
a
man
of
War
,
and
as
it
were
ready
armed
against
his
Enemies
,
&c.
2
Pet.
3.7
.
not
for
Mr.
R.
Nor
will
that
of
St.
Peter
make
for
him
,
for
there
't
is
only
said
,
that
the
day
of
Judgment
will
be
a
day
of
perdition
to
ungodly
men
,
And
Perdition
is
no
more
than
the
word
Destruction
signifies
,
and
if
he
tells
us
Destruction
when
spoken
of
the
wicked
is
meant
of
the
destroying
their
Natures
,
and
consuming
their
Substance
,
as
the
fire
doth
Tares
or
Stubble
,
we
may
answer
him
sufficiently
,
from
what
hath
been
said
in
Chap.
1.
Sect.
2.
(
towards
the
end
)
and
in
the
Margin
.
Cap.
1.
Sect.
3.
upon
2
Thess.
1.9
.
Of
the
word
Cursed
.
p.
38.
The
word
Cursed
comes
next
to
hand
,
upon
which
he
gives
us
several
notes
[
It
is
to
be
Barren
,
to
be
a
Fugitive
,
and
a
Wanderer
,
&c.
]
and
then
he
adds
several
Texts
wherein
it
signifies
,
as
he
saith
,
so
to
be
.
But
I
pray
Sir
,
is
this
all
that
it
may
be
supposed
to
signifie
?
if
not
,
't
is
nothing
to
our
purpose
;
if
it
be
,
then
let
it
be
made
appear
,
that
it
signifies
so
(
and
no
worse
)
when
't
is
said
,
Depart
from
me
ye
cursed
,
&c.
Matth.
25.
He
that
concludeth
it
must
signifie
[
to
be
Barren
]
when
spoken
of
wicked
men
,
Matth.
21.
because
it
signifies
so
when
spoken
of
Trees
,
will
prove
himself
to
be
but
a
wooden
Disputant
.
Of
Eternal
Damnation
.
p.
39.
Mr.
R.
—
p.
39.
Eternal
Damnation
is
in
the
Greek
,
Eternal
Judgment
,
and
a
Judgment
is
a
Sentence
,
&c.
Whether
he
will
render
the
original
word
,
by
Damned
or
Judged
,
I
shall
not
much
regard
in
the
present
case
,
for
the
judging
of
the
wicked
is
apparently
the
Damning
or
condemning
of
them
,
Matth.
25.41
.
Heb.
6.2
.
opened
.
We
read
in
Hebrews
the
6.2
.
of
Eternal
Judgment
.
What
will
my
Author
say
to
this
?
for
he
cannot
well
call
it
an
Eternal
Sentence
:
for
't
is
plain
,
The
sentence
that
Christ
will
pass
is
not
to
be
called
Eternal
,
for
it
will
be
passed
in
a
little
time
,
yea
,
in
a
moment
in
comparison
;
the
Judgment
therefore
is
called
Eternal
,
rather
in
respect
of
the
state
that
men
shall
be
adjudged
unto
,
whether
of
Joy
or
of
Torment
:
and
which
will
be
the
wicked
mans
portion
,
I
need
not
now
stand
to
discover
.
He
proceeds
to
the
word
[
Fire
]
and
to
enquire
what
manner
of
fire
the
Fire
of
Hell
(
if
any
such
thing
be
)
may
be
called
by
us
,
Of
the
word
Fire
,
and
Corporal
fire
,
&c.
p.
40.
whether
Corporal
,
or
not
.
For
the
first
,
He
gives
us
several
senses
of
the
Word
,
and
tells
us
,
it
is
sometimes
used
to
signifie
God's
Word
,
sometimes
God
himself
,
by
a
Figure
,
&c.
Which
Observations
I
have
no
cause
at
all
to
admire
,
since
they
are
matters
of
small
difficulty
,
and
little
cause
to
thank
him
for
,
since
they
are
designed
for
a
bad
end
.
These
therefore
I
pass
over
,
Q.
If
Corporal
fire
,
or
not
?
and
shall
consider
rather
the
Learning
which
his
next
page
is
beautified
with
,
viz.
in
answer
to
the
question
in
the
Margin
.
He
contends
for
the
Negative
.
Mr.
R.
The
Fire
of
Hell
cannot
be
Corporal
Fire
,
p.
41
,
&c.
for
these
Reasons
following
.
—
(
And
then
He
mentions
no
less
than
Eight
,
that
thou
may'st
perceive
that
his
Brain
is
not
cursed
,
viz.
not
barren
or
unfruitful
.
)
And
though
I
am
not
bound
to
follow
him
in
all
his
follies
,
yet
some
of
those
Reasons
that
seem
strongest
,
I
shall
not
think
much
to
consider
of
.
His
first
reason
Mr.
R.
—
One
Reason
is
this
,
Because
Corporal
Fire
consumes
the
Combustible
matter
cast
into
it
.
But
the
Fire
of
Hell
(
they
say
)
consumes
not
the
Persons
cast
into
it
,
therefore
it
is
not
Corporal
Fire
.
Answer
.
If
the
Fire
of
Hell
be
Corporal
Fire
,
yet
nothing
proves
that
it
must
needs
consume
them
that
are
cast
into
it
.
For
it
is
not
to
be
considered
,
what
it
might
do
in
an
ordinary
and
a
natural
way
,
but
what
the
God
of
all
Power
will
have
it
to
do
,
and
hath
appointed
it
to
do
.
The
reason
why
that
Fire
that
fell
upon
Sodom
and
Gomorrha
did
consume
them
,
was
not
so
much
because
it
was
Corporal
Fire
,
as
because
God
had
appointed
it
to
consume
them
.
Matth.
25.41
.
&
46.
But
how
can
my
Author
prove
that
the
Fire
of
Hell
is
appointed
to
consume
the
wicked
and
impenitent
?
It
is
appointed
rather
to
Torment
and
Punish
them
:
and
therefore
in
Matth.
25.41
.
They
that
shall
be
sent
away
with
a
Curse
into
Everlasting
Fire
,
shall
be
so
far
from
being
consumed
,
that
they
shall
be
in
Everlasting
Punishment
,
Vers
.
the
last
.
And
in
Matth.
13.42
.
Matth.
13.42
.
't
is
said
,
they
shall
be
cast
into
a
Furnace
of
Fire
,
(
not
where
they
shall
be
consumed
to
ashes
,
but
)
where
there
shall
be
weeping
and
gnashing
of
teeth
:
which
cannot
be
when
they
are
consumed
,
Mr.
R.
himself
being
Judge
.
And
if
the
wicked
should
be
cast
into
Hell-fire
,
only
to
be
consumed
by
it
;
then
I
say
,
the
case
would
be
no
worse
with
them
,
in
respect
of
the
Fire
of
Hell
,
than
the
case
of
Malefactors
,
in
respect
of
the
Faggot-fire
,
here
on
Earth
;
yea
no
worse
than
the
case
of
faithful
Martyrs
of
Christ
,
for
they
were
consumed
by
Fire
,
(
as
to
their
Bodies
.
)
And
he
that
can
think
it
will
be
no
worse
with
the
Enemies
of
God
in
the
World
to
come
,
than
it
was
with
his
Servants
in
this
World
,
must
stoutly
deny
the
faith
,
and
strongly
oppose
his
own
wits
also
.
His
2d
.
reason
.
2d
.
Reason
.
Mr.
R.
—
Corporal
Fire
may
be
quenched
,
but
Hell-fire
,
they
say
,
cannot
.
But
is
it
we
that
say
so
,
or
is
it
not
our
Lord
that
saith
so
?
yea
three
times
in
a
few
Verses
.
—
Mark
9.44
.
Where
the
Fire
is
not
quenched
,
i.
e.
not
at
all
,
or
never
.
As
when
't
is
said
,
He
that
believeth
not
the
Son
,
(
but
lives
and
dies
in
unbelief
)
shall
not
see
life
,
or
happiness
,
not
at
all
that
is
.
And
if
it
be
Corporal
Fire
,
God
is
able
to
continue
it
for
ever
,
as
well
as
for
a
Time
.
And
let
Mr.
R.
prove
that
he
will
not
continue
Corporal
Fire
in
Hell
,
if
he
can
.
3d.
reason
.
3.
Things
seen
are
Temporal
only
,
saith
Paul
;
Hell-fire
therefore
,
if
Corporal
,
is
not
Eternal
,
for
Corporal
fire
is
seen
.
But
the
Apostle
doth
not
mean
,
that
nothing
visible
is
Eternal
,
for
the
Body
of
Christ
is
a
visible
Body
,
yet
Eternal
.
2.
Hell-fire
,
though
it
were
Corporal
,
is
not
actually
seen
by
Mortal
Eyes
in
this
Life
,
and
therefore
is
not
proved
to
be
Temporal
by
that
Text.
But
possibly
some
may
say
,
What
is
your
Judgment
in
the
case
?
If
it
were
worth
while
to
tell
thee
,
it
is
thus
.
The
Author's
Opinion
of
Hell-fire
.
That
the
Fire
of
Hell
is
partly
Figurative
,
and
partly
Real
,
and
Corporal
;
or
that
in
some
Scriptures
it
is
to
be
taken
in
the
former
sense
,
in
the
latter
in
others
.
1.
Partly
Figurative
.
For
Example
.
When
it
is
said
that
the
Everlasting
Fire
is
prepared
for
the
Devil
and
his
Angels
,
in
Matth.
25.
I
am
apt
to
think
that
the
word
Fire
doth
not
there
signifie
any
Corporal
Fire
,
or
Fire
properly
so
called
;
because
I
believe
Spirits
not
to
be
any
sutable
objects
for
real
Fire
to
work
upon
;
much
less
can
I
think
that
Corporal
Fire
can
be
the
chiefest
means
of
their
Punishment
,
as
this
Everlasting
Fire
is
intimated
to
be
,
since
there
is
no
mention
made
of
any
worse
thing
prepared
for
them
.
This
Fire
therefore
I
would
rather
understand
of
the
fire
of
God's
vengeance
,
and
the
immediate
impressions
of
his
wrath
:
And
so
't
is
no
absurdity
to
express
the
wrath
of
God
by
fire
;
for
its
terrible
and
piercing
Nature
may
fitly
represent
it
to
us
in
some
measure
,
which
cannot
be
conceived
by
us
to
the
full
,
for
who
knows
the
power
of
his
Anger
,
saith
the
Psalmist
:
yea
,
and
God
himself
also
,
Heb.
12.
v.
last
.
as
he
is
a
Revenger
upon
his
Enemies
,
is
called
a
consuming
Fire
,
in
Hebr.
12.
This
my
Author
hath
took
notice
of
,
p.
44.
—
Others
say
,
p.
44.
That
the
Fire
of
Hell
is
Metaphorical
,
so
St.
Augustine
,
and
some
Modern
Preachers
.
—
And
I
think
their
judgment
concerning
it
was
as
much
worth
as
His.
And
though
he
is
angry
with
them
for
it
,
yet
he
had
more
wit
in
his
anger
,
than
to
undertake
to
disprove
them
in
that
particular
.
I
shall
not
need
therefore
to
say
any
thing
more
for
it
,
unless
he
had
been
pleased
to
say
something
against
it
.
Yet
I
am
not
of
their
mind
,
who
make
it
wholly
and
only
figurative
.
I
see
no
reason
at
all
to
the
contrary
,
2.
Partly
Real
.
or
Corporal
.
but
that
we
may
suppose
the
Fire
that
shall
torment
the
Bodies
of
the
wicked
to
be
real
and
corporal
fire
,
as
ours
is
,
I
mean
as
real
,
though
perhaps
not
of
the
same
kind
.
And
this
Opinion
a
Man
may
easily
be
led
unto
,
by
reading
those
Scriptures
which
so
often
and
so
plainly
call
it
fire
;
a
Lake
of
Fire
,
Matth.
13.42
.
Mark
9.44
.
&c
Fire
and
Brimstone
,
a
Furnace
of
Fire
,
Vnquenchable
Fire
,
and
such
like
,
which
seem
to
intimate
real
fire
.
And
that
real
fire
may
be
sufficient
to
punish
the
Bodies
of
the
wicked
by
,
(
in
case
the
terrible
God
shall
be
pleased
to
use
it
for
that
end
)
cannot
be
doubted
.
And
if
it
should
be
but
figurative
fire
,
it
would
be
no
comfort
to
the
wicked
that
shall
be
in
it
;
for
those
things
in
Scripture
,
that
are
figuratively
set
forth
,
by
real
and
corporal
things
,
(
to
help
our
weak
apprehensions
)
are
such
as
do
exceed
those
things
,
in
their
respective
natures
,
whether
for
terror
,
or
for
comfort
.
God
,
who
is
called
a
shield
,
is
a
greater
security
to
his
Servants
than
a
Shield
:
And
as
he
is
called
a
consuming
fire
,
so
he
is
more
terrible
to
his
Enemies
than
Fire
,
(
in
the
day
that
he
shall
deal
with
them
.
)
So
that
if
Hell-fire
be
not
fire
indeed
,
but
something
else
figuratively
expressed
by
it
,
't
is
certainly
something
worse
than
fire
.
CHAP.
II.
SECT.
IV.
Mr.
Richardson's
pleasant
Game
,
or
the
sport
he
makes
with
the
Learned
,
upon
the
account
of
the
various
Opinions
(
among
them
)
where
Hell
is
.
Of
the
Place
of
Hell
.
Mr.
R.
—
They
generally
hold
it
is
in
the
lower
parts
of
the
Earth
:
But
where
these
parts
are
,
no
Man
on
Earth
can
tell
,
saith
Mr.
Perkins
upon
the
Creed
.
AND
what
if
Mr.
Perkins
say
thus
?
I
suppose
he
did
not
say
so
to
offend
Mr.
R.
and
if
he
will
be
offended
without
cause
,
p.
45
,
46.
he
must
be
pleased
again
,
or
be
offended
still
.
He
cannot
tell
me
exactly
and
particularly
the
place
where
Paradise
was
scituate
,
nor
in
what
part
of
Paradise
the
Tree
grew
,
which
bare
the
forbidden
fruit
;
yet
I
hope
he
will
not
question
whether
there
were
such
a
Place
,
or
such
a
Tree
in
the
World
:
And
why
should
we
doubt
whether
Hell
be
a
real
place
,
because
we
cannot
tell
where
it
is
?
As
God
hath
revealed
the
one
,
so
he
hath
not
revealed
the
other
.
And
where
ever
it
is
,
't
is
a
Hell
indeed
.
I
know
not
the
particular
place
which
was
blessed
with
my
Author's
presence
,
when
he
studied
for
this
precious
Book
:
Yet
I
doubt
not
but
He
was
then
in
some
place
or
other
,
(
and
I
believe
he
studied
for
it
also
,
for
I
cannot
think
that
he
wrote
it
by
Divine
Inspiration
.
)
Behold
what
follows
.
Mr.
R.
—
Bishop
Bilson
,
Mr.
Whately
,
and
others
say
,
Hell
is
below
;
But
how
many
Miles
it
may
be
to
it
,
they
cannot
tell
us
.
But
why
should
Mr.
R.
make
such
sport
with
them
for
giving
him
so
little
cause
?
Prov.
15.24
.
When
they
said
Hell
is
below
,
they
followed
a
wiser
Man
than
Himself
,
who
calls
it
Hell
beneath
in
his
Book
of
Proverbs
.
And
it
can
be
no
disparagement
to
them
that
they
knew
not
how
many
Miles
it
is
to
it
,
no
more
than
it
is
to
himself
,
that
he
knows
not
how
many
Miles
it
is
to
the
third
Heaven
.
In
the
next
Page
(
having
recreated
himself
with
two
or
three
more
Writers
)
he
comes
to
propose
a
question
,
47.
which
he
hopes
will
puzle
us
to
answer
(
and
defend
his
cause
,
if
unanswered
.
)
Mr.
R.
—
We
find
in
Scripture
that
the
Earth
shall
be
consumed
by
Fire
,
1
Pet.
3.10
,
11.
and
then
where
shall
Hell
be
?
I
answer
.
1.
It
is
questioned
by
some
,
whether
the
Earth
shall
be
consumed
,
as
to
its
substance
,
or
no.
The
learned
Wendeline
,
and
others
are
for
the
Negative
.
But
I
know
not
any
of
their
Arguments
that
seem
so
clear
,
as
those
for
the
Affirmative
,
alledged
by
Dr.
Prideaux
,
Fascic
controv
.
de
Novissimis
.
9.7
.
and
Dr.
Hackwell
in
his
Apology
of
the
Power
and
Providence
of
God
.
Wherefore
we
will
take
it
for
granted
,
that
the
Earth
shall
be
consumed
,
(
as
my
Author
supposeth
:
)
And
what
of
that
?
Must
Hell
be
consumed
,
if
the
Earth
be
?
surely
not
.
But
if
it
be
below
,
(
in
,
or
under
the
Earth
)
What
shall
become
of
it
,
after
the
Earth
is
destroyed
?
What
place
can
be
for
it
,
when
its
place
is
burnt
up
?
—
Alas
vain
Man
!
wilt
thou
make
difficulties
to
the
Almighty
?
What!
Is
he
the
God
of
all
Power
,
and
the
God
to
whom
vengeance
belongeth
,
Psal.
94.1
.
(
or
the
God
of
Revenges
)
and
yet
shall
he
want
a
place
wherein
to
execute
his
vengeance
upon
the
Enemies
of
his
Laws
?
O
how
silly
is
such
a
surmisal
!
If
the
whole
Earth
were
destroyed
,
a
word
of
his
Mouth
could
make
all
that
space
wherein
it
stood
,
a
sufficient
Hell
for
his
Enemies
.
But
what
need
he
,
or
any
others
be
curious
to
enquire
where
Hell
is
?
for
since
it
is
a
place
of
Punishment
,
the
scituation
of
it
cannot
make
it
more
comfortable
,
(
let
it
be
our
chief
care
to
escape
it
,
and
turn
unfeignedly
to
God
and
his
Service
,
and
then
where-e're
it
is
,
it
shall
be
far
enough
from
us
.
)
In
the
latter
part
of
the
same
Page
,
p.
47.
He
hath
something
of
an
Objection
,
from
Revelation
20.14
.
verse
,
where
he
tells
us
,
That
Hell
cannot
be
the
Lake
of
Fire
,
because
it
was
cast
into
the
Lake
.
—
I
confess
there
is
some
strength
in
this
,
and
shall
easily
grant
him
,
that
Hell
in
that
place
doth
not
signifie
the
Lake
of
Fire
,
(
though
it
doth
elsewhere
.
)
And
for
the
sense
of
it
,
either
Death
and
Hell
may
be
said
figuratively
to
be
cast
into
the
Lake
,
because
they
are
conquered
and
triumphed
over
by
Christ
,
and
as
it
were
condemned
:
(
and
so
may
by
a
figure
,
be
spoken
of
,
as
of
Persons
condemned
,
in
that
respect
)
or
else
Hell
may
be
taken
(
by
a
common
figure
)
for
the
Devil
and
his
Angels
:
Matth.
16.18
.
As
when
it
is
said
,
in
Matth.
16.
That
the
Gates
of
Hell
shall
not
prevail
against
his
Church
:
That
is
,
the
power
and
policies
of
all
the
Devils
shall
not
be
able
to
ruine
it
.
Vide
Piscatorem
in
loc.
(
The
gates
being
as
places
of
strength
to
a
City
,
so
the
places
also
where
the
chief
Council
was
held
.
)
48.
&c.
In
the
48
,
49
,
50.
pages
,
His
Pen
dropped
so
much
Vanity
as
that
I
shall
not
think
it
worth
while
to
trouble
mine
with
it
.
But
afterwards
he
speaks
thus
,
p.
51.
Mr.
R.
—
Others
say
plainly
,
they
cannot
tell
where
Hell
is
(
as
some
had
held
it
was
in
one
place
,
some
in
another
.
)
Thus
being
full
of
Mirth
at
their
different
Opinions
,
he
expresseth
himself
very
freely
in
these
following
words
R.
—
As
it
is
reported
of
Father
Cotton
the
Jesuit
,
p.
52.
that
he
could
not
find
out
a
plain
place
of
Scripture
to
prove
Purgatory
by
,
and
therefore
asked
the
Devil
for
one
:
So
they
are
at
as
great
a
loss
to
prove
their
Hell
of
Torments
by
a
plain
Text.
O
admirable
man
!
Well
might
he
be
a
Ring-leader
among
the
Anabaptists
,
and
his
name
be
an
honour
to
their
Printed
Confession
,
whose
wit
was
so
far
from
being
cursed
or
unfruitful
,
as
that
it
brought
forth
(
with
ease
)
such
a
blessed
comparison
as
this
.
But
first
he
might
have
left
out
his
story
of
the
Jesuits
enquiring
of
the
Devil
,
&c.
For
he
dares
not
say
our
Ministers
enquire
of
the
Devil
for
a
Text
to
prove
Hell
by
.
Nor
(
secondly
)
have
they
any
need
to
enquire
of
him
for
that
purpose
.
The
Scripture
is
plain
enough
in
the
case
.
Matth.
10.28
.
Matth.
10.28
.
(
to
name
no
more
at
present
)
is
very
full
for
it
.
Fear
not
them
that
can
kill
the
body
,
but
rather
fear
him
who
can
destroy
Body
and
Soul
in
Hell
.
Mr.
R.
shall
be
a
Prophet
if
this
do
not
prove
a
Hell
of
Torment
.
For
to
destroy
in
this
place
doth
not
signifie
to
turn
into
nothing
,
or
destroy
their
Being
[
](A29219-e23360-b)*
*
See
Cap.
1.
Sect.
3.
,
for
the
Soul
shall
remain
for
ever
,
as
all
but
Atheists
confess
,
besides
what
was
noted
upon
the
word
[
Destroy
]
in
the
place
before
cited
in
the
Margin
.
To
Destroy
therefore
in
that
place
,
is
to
punish
.
And
to
punish
in
Hell
is
manifestly
spoken
as
an
aggravation
of
that
Punishment
(
or
destruction
)
Hell
cannot
mean
the
Grave
in
that
place
.
For
the
Soul
is
not
destroyed
(
in
any
sense
)
in
the
Grave
;
what
then
can
it
mean
but
a
place
of
Torment
so
called
(
the
Valley
of
Hinnom
is
no
receptacle
for
Souls
)
and
therefore
Gehenna
,
or
Hell
in
that
Text
doth
not
mean
that
very
place
,
but
only
,
as
was
said
,
alludes
to
it
.
p.
53.
In
the
next
page
,
he
gives
us
a
proof
of
his
confidence
,
and
concludes
with
such
passages
as
Crown
the
work
(
and
are
the
Cream
of
the
whole
Jest
.
)
R.
Line
8
—
See
ye
not
the
great
uncertainty
they
are
at
?
His
Rhetorical
Query
.
Do
ye
not
see
by
their
Reeling
,
Staggering
,
and
Stumbling
,
that
they
are
so
drunk
that
they
can
find
no
ground
to
stand
upon
,
&c.
Than
which
a
sober
man
can
hardly
speak
any
thing
that
savours
of
more
profaneness
,
pride
and
sottishness
.
And
if
we
weigh
the
speech
aright
we
shall
find
defective
in
its
Naturals
as
well
as
its
Morals
(
in
point
of
Truth
as
well
as
Goodness
.
)
For
't
is
more
true
to
say
,
that
Orthodox
Divines
are
at
a
certainty
in
the
case
,
than
that
they
are
at
an
uncertainty
:
For
they
are
certain
in
the
matter
,
though
uncertain
in
one
of
the
smallest
circumstances
:
They
are
perfectly
agreed
that
Hell
is
no
Fancy
,
though
they
differ
about
the
place
where
it
is
fixed
,
(
and
they
may
differ
still
without
any
danger
to
the
Souls
of
men
,
unless
they
are
so
unreasonable
as
to
conclude
that
That
is
in
no
place
,
whose
place
is
not
certainly
known
.
)
And
Secondly
,
They
cannot
rightly
be
said
to
Reel
and
Stagger
,
that
differ
from
each
others
in
such
small
matters
.
Such
differences
are
no
signs
of
Drunkenness
:
yet
if
my
Author
will
call
it
so
,
so
let
him
do
.
And
if
he
had
but
given
them
a
more
particular
name
,
and
said
[
the
Black
coats
,
or
the
Covetous
Priests
]
instead
of
,
[
They
,
and
These
men
]
and
then
talked
of
their
Reeling
,
Staggering
and
Stumbling
,
the
Quakers
might
have
called
him
an
upright
man
,
and
almost
have
sworn
(
by
the
Light
within
them
)
that
he
was
come
out
of
the
Darkness
and
the
Witchcraft
,
and
spake
very
honestly
as
the
Spirit
moved
him
.
—
Soon
after
he
applies
that
Text
in
Esay
44.
p.
54.
He
frustrates
the
tokens
of
Lyars
,
and
maketh
Diviners
mad
,
&c.
(
And
if
we
were
uncertain
whether
there
be
a
Hell
or
not
,
yet
we
may
be
very
certain
,
that
there
is
a
Devil
,
when
they
that
are
pretenders
to
Religion
,
are
so
shameless
and
profane
,
as
to
abuse
the
Scriptures
in
this
manner
.
)
CHAP.
II.
SECT.
V.
Mr.
Richardson's
Combate
with
Mr.
Ed.
Leigh
,
and
his
Triumph
over
him
.
p.
54
,
&c.
to
74.
THE
said
Mr.
Ed.
Leigh
I
can
say
little
of
,
any
farther
than
his
Works
discover
him
,
and
thereby
I
think
he
hath
shewed
himself
a
man
of
considerable
Learning
,
Parts
and
Painfulness
.
For
he
hath
wrote
more
than
a
little
,
and
the
least
Book
he
ever
wrote
is
much
better
(
as
well
as
bigger
)
than
this
I
am
opposing
of
.
And
doubtless
if
he
had
not
been
a
man
of
some
note
Mr.
R.
would
have
thought
it
somewhat
below
him
,
to
give
him
such
a
large
consideration
as
he
hath
done
.
I
shall
now
undertake
his
vindication
,
and
endeavour
to
make
good
several
of
his
Arguments
for
the
present
point
,
against
Mr.
R.
his
Exceptions
and
Answers
.
p.
54
,
55.
Mr.
Leigh
—
The
Consciences
of
men
are
many
times
afraid
of
a
Punishment
after
this
life
.
Therefore
there
is
such
a
Punishment
to
be
feared
.
p.
55.
Mr.
R.
Replies
—
p.
55.
That
's
no
proof
of
it
,
for
mens
Consciences
are
as
they
are
instructed
,
according
to
the
Proverb
,
Such
as
the
Doctor
,
such
the
Scholar
.
And
hence
it
is
that
the
Conscience
of
a
Papist
tells
him
't
is
a
sin
to
eat
meat
on
Friday
.
Yet
that
's
no
proof
of
its
being
so
.
Conscience
a
proof
of
a
Punishment
after
this
Life
.
I
answer
as
follows
.
The
Comparison
he
useth
about
the
Papists
Conscience
will
not
argue
any
thing
,
but
only
illustrate
that
which
he
spake
before
;
the
instance
of
which
,
if
I
mistake
not
,
is
thus
:
That
mens
Consciences
tell
them
there
is
a
Punishment
for
the
wicked
after
this
life
,
meerly
because
they
are
so
instructed
(
viz.
by
those
unskilful
Preachers
whom
they
had
the
unhappiness
to
hear
)
so
that
the
only
reason
why
they
fear
such
a
Punishment
,
is
because
of
the
Instructions
they
have
had
about
it
.
The
1.
Evidence
.
Now
this
I
deny
.
It
is
not
meerly
from
the
Instructions
of
others
,
that
men
apprehend
and
fear
a
Punishment
after
Death
.
For
the
Heathens
of
old
,
who
were
far
from
being
instructed
by
our
Preachers
,
had
strange
and
powerful
thoughts
of
a
Punishment
for
bad
men
after
death
,
Witness
their
Expressions
about
Sisyphus
,
Tantalus
,
Rhadamanthus
,
and
the
Stygian
Lake
,
several
passages
in
Virgils
Æneids
,
&c.
And
how
many
might
we
hear
of
that
in
the
days
of
their
health
and
strength
were
as
confident
as
could
be
,
and
feared
no
sin
that
they
liked
of
,
that
were
also
grosly
ignorant
,
and
cared
for
no
Instructions
unless
it
were
how
to
get
money
,
and
enrich
their
Land
,
&c.
that
yet
have
been
in
great
fear
when
a
dangerous
sickness
seized
upon
them
,
O
they
shall
dye
,
they
shall
die
,
and
what
shall
become
of
them
then
—
And
how
should
they
have
such
Impressions
upon
their
Spirits
,
if
they
had
not
a
sense
of
this
Truth
,
as
ignorant
as
they
are
.
The
2.
Evidence
.
—
And
what
if
the
Instructions
they
had
about
it
be
a
means
of
the
Terror
upon
their
Consciences
,
this
rather
confirms
the
point
than
confutes
it
:
for
sometimes
the
thoughts
of
an
Everlasting
state
of
Punishment
hereafter
,
is
so
powerful
upon
them
,
and
so
terrible
to
them
that
they
can
neither
eat
nor
drink
,
nor
sleep
,
nor
take
any
comfort
in
wealth
and
friends
,
in
Wine
or
Musick
,
or
any
of
those
things
they
naturally
most
delight
in
:
Yea
,
fills
their
mouths
with
horrid
cryes
and
groans
,
and
hath
put
them
into
such
violent
shakings
,
as
hath
shook
the
Beds
,
yea
,
the
Chambers
they
lay
in
.
Read
the
memorable
History
of
Francis
Spira
,
and
others
,
and
you
will
see
what
Agonies
and
Terrors
,
the
Apprehension
of
Everlasting
miseries
hath
caused
in
them
.
Now
hence
I
would
offer
Mr.
R.
this
Dilemma
to
deal
with
—
Either
these
unspeakable
Terrors
were
natural
works
of
Conscience
,
The
Authors
Argument
.
(
as
awakened
by
its
God
and
Judge
)
or
else
they
were
occasioned
by
the
Instructions
they
formerly
had
about
this
matter
.
—
If
he
say
the
former
,
then
he
doth
as
good
as
grant
what
I
contend
for
,
for
that
's
the
only
reason
of
his
denial
of
the
proof
,
because
Conscience
doth
not
act
so
,
of
it self
,
but
by
vertue
of
some
former
teachings
.
And
whether
he
grant
it
or
no
,
it
must
needs
be
a
proof
of
it
,
for
the
natural
workings
of
Conscience
are
from
God
,
and
therefore
suppose
the
certainty
of
their
objects
in
their
respective
kinds
.
As
because
it
is
natural
to
the
Conscience
to
urge
a
man
to
pay
what
he
owes
(
while
he
is
able
)
thence
it
follows
unavoidably
,
that
it
is
a
real
duty
so
to
do
.
If
he
say
the
latter
[
that
these
extreamest
terrors
are
occasioned
by
those
Instructions
about
a
future
Everlasting
punishment
]
then
he
is
cast
also
.
For
what
(
can
he
think
)
makes
those
Instructions
so
powerful
upon
him
?
they
have
not
naturally
such
effects
,
for
many
hear
them
often
and
regard
them
not
.
And
if
it
be
from
a
supernatural
power
,
it
must
be
Gods
work
or
the
Devils
:
not
the
Devils
,
for
he
would
rather
make
men
forget
and
slight
such
Instructions
,
lest
they
should
be
frighted
out
of
his
slavery
.
If
from
God
,
it
must
needs
follow
that
there
is
such
a
state
,
for
God
would
not
deceive
them
.
Mr.
Leigh
his
second
Argument
vindicated
.
Mr.
Leigh
adds
—
The
Heathen
believed
a
Punishment
for
bad
men
,
after
this
Life
.
Therefore
there
is
such
a
Punishment
—
Mr.
R.
Answers
in
these
words
.
[
1.
Why
did
you
not
say
and
prove
that
they
held
they
should
be
in
Torments
without
end
?
The
Heathens
do
not
believe
any
such
Punishment
after
this
Life
,
p.
56-59
.
for
they
deny
the
Resurrection
of
the
Body
.
]
And
then
he
goes
on
after
his
own
way
from
the
56
to
59
page
,
telling
us
a
story
of
Pythagoras
the
Philosopher
(
for
so
he
calls
him
,
as
though
there
had
been
a
Pythagoras
the
Divine
,
from
whom
to
be
distinguished
)
and
also
of
Plato
and
his
Sacrifice
,
&c.
which
are
not
fit
for
my
paper
to
be
filled
with
;
and
therefore
I
leave
them
,
p.
58.
as
more
proper
for
his
own
Pamphlet
,
and
for
the
Book
that
he
so
gravely
mentioneth
,
I
mean
Mr.
Jesse
his
Almanack
.
(
And
if
Mr.
Richardson
had
spent
that
time
in
making
Almanacks
,
which
he
spent
in
composing
this
precious
piece
,
it
might
have
been
more
for
his
comfort
,
or
at
least
,
less
for
his
sorrow
,
when
he
comes
to
dye
.
)
But
to
come
to
the
point
;
[
why
did
not
Mr.
Leigh
say
and
prove
that
the
Heathens
believed
a
Punishment
for
bad
men
,
never
to
end
?
]
Since
I
have
undertaken
this
Task
,
I
must
suppose
my self
obliged
to
make
Mr.
R.
some
Answer
in
the
case
,
and
it
is
thus
in
short
.
It
was
(
in
all
probability
)
because
he
thought
there
was
no
need
of
saying
it
or
proving
it
:
nevertheless
if
it
may
be
any
Satisfaction
to
Mr.
R.
or
his
Proselytes
,
I
shall
be
content
to
say
it
and
prove
it
too
.
The
former
is
in
effect
done
already
:
the
latter
I
shall
now
endeavour
to
do
,
by
citing
some
passages
out
of
some
of
their
writings
.
If
he
please
to
read
Seneca
the
Tragedian
,
In
Amphitryone
.
he
shall
find
something
to
that
purpose
.
Sanguine
Humano
abstine
,
&c.
Then
he
adds
—
The
Testimony
of
Heathens
.
Seneca
.
—
Certus
inclusos
tenet
Locus
nocentes
:
utque
fert
fama
,
Impios
Supplicia
vinculis
saeva
perpetuis
domant
.
Where
he
may
fitly
note
that
expression
[
ut
fert
fama
]
which
speaks
it
to
have
been
the
common
apprehension
of
men
in
those
days
,
how
strange
soever
he
is
pleased
to
make
of
it
.
Ovid
also
,
in
some
of
his
Books
(
if
I
mistake
not
in
his
Book
de
Ponto
)
hath
these
two
remarkable
Verses
,
Nec
mortis
poenas
mors
altera
finiet
hujus
:
Ovid.
de
Ponto
.
Horaque
erit
tantis
ultima
nulla
malis
.
i.
e.
This
Death
all
times
doth
far
transcend
:
Its
pains
shall
never
know
an
end
.
And
we
may
find
(
upon
tryal
)
that
he
was
as
much
mistaken
,
in
saying
that
the
Heathens
deny
the
Resurrection
of
the
Body
:
Heathens
Testimony
of
the
Resurrection
.
for
if
he
mean
it
universally
,
I
can
affirm
the
contrary
;
for
some
of
them
did
speak
of
it
not
obscurely
,
(
speaking
of
the
Souls
of
men
.
)
—
Mille
peractis
Oblitae
ditem
redeunt
in
corpora
lustris
.
Syllius
Italicus
.
And
the
other
Seneca
hath
somewhere
a
speech
very
plain
for
it
,
Lucius
An.
Seneca
.
—
Veniet
iterum
qui
nos
in
lucem
reponet
dies
.
In
English
thus
,
—
Another
Day
shall
bring
to
light
,
Those
whom
pale
Death
drew
out
of
sight
.
2.
He
Answers
,
p.
59.
—
what
if
the
Heathens
do
hold
as
you
say
,
p.
59.
His
second
Answer
examined
.
must
we
believe
in
Religion
as
the
Heathens
do
?
Yes
certainly
,
in
those
things
that
they
believe
aright
.
They
rightly
believed
that
they
must
be
just
in
their
dealings
,
and
true
in
their
speeches
,
and
we
must
believe
so
too
though
we
are
Christians
,
(
yea
,
because
we
are
Christians
.
)
And
now
it
would
be
an
easie
matter
to
make
a
good
Argument
of
the
Heathens
Judgment
and
Testimony
aforesaid
.
For
whence
was
it
that
they
did
judge
there
shall
be
an
Everlasting
Punishment
hereafter
for
evil
doers
?
Surely
not
from
Satans
suggestions
,
for
the
Reason
afore
given
in
the
former
Argument
,
(
it
were
contrary
to
his
design
to
perswade
them
of
any
such
thing
,
)
nor
from
meer
weakness
and
silliness
;
for
they
were
the
soberest
,
wisest
and
Learnedst
among
them
,
that
were
of
this
Judgment
.
And
if
it
were
from
God
,
and
his
Convictions
upon
their
Consciences
(
whether
in
a
Natural
or
Supernatural
way
)
it
must
needs
follow
that
it
is
a
Truth
,
as
't
is
plain
in
it self
.
Mr.
L's
Reason
also
proves
the
same
,
Mr.
Leigh
his
third
Argument
from
Gods
justice
,
vindicated
.
for
it
assures
us
that
God
is
just
;
many
abominable
sinners
enjoy
more
prosperity
in
this
world
than
they
that
live
uprightly
,
&c.
Cap.
1.
Sect.
3.
Argument
2.
The
proof
of
the
point
from
the
justice
of
God
hath
been
given
before
,
and
vindicated
(
I
hope
)
sufficiently
,
and
let
men
cavil
as
long
as
they
please
,
Sober
men
will
easily
perceive
that
the
justice
of
God
,
as
he
is
the
supream
Lawgiver
,
and
Governour
of
the
world
,
can
never
be
sufficiently
cleared
as
to
his
dealings
with
wicked
men
,
that
have
lived
prosperously
all
their
days
,
if
there
be
no
punishment
for
them
hereafter
,
that
is
greater
and
longer
than
any
Miseries
his
Saints
have
endured
in
this
world
.
Nevertheless
,
Mr.
Richardsons
Answer
shall
be
considered
.
The
substance
of
it
is
in
the
following
words
,
p.
60
,
61.
Mr.
R.
—
I
see
you
are
more
bold
to
affirm
than
able
to
prove
;
what
,
doth
reason
deny
the
Punishment
to
be
just
,
unless
it
be
for
ever
?
The
Scripture
you
alledge
(
viz.
Psal.
73.17
.
)
saith
,
they
have
an
end
,
and
you
say
they
shall
have
no
end
;
Again
,
your
Reason
is
against
the
will
of
God
,
who
is
pleased
to
save
of
the
worst
of
sinners
,
Luke
7.47
.
1
Tim.
1.19
.
If
some
wicked
men
enjoy
more
prosperity
than
others
,
must
they
therefore
be
punished
without
end
?
if
that
you
say
were
true
,
what
cause
would
there
be
to
rejoyce
in
the
day
of
prosperity
,
Eccles.
7.
The
Reply
.
This
Answer
is
large
enough
,
but
whether
it
be
good
enough
,
is
now
to
be
enquired
.
For
the
first
part
,
the
charge
of
Boldness
upon
that
learned
person
(
if
he
had
been
guilty
of
overmuch
)
might
be
brought
against
him
more
honestly
by
(
almost
)
any
man
,
than
my
Author
;
for
who
ever
was
so
bold
as
he
,
to
write
so
much
in
defence
of
that
Opinion
which
hath
always
been
abhorred
by
Orthodox
Divines
?
To
his
first
question
,
Reply
to
the
first
part
of
his
Answer
.
Of
Gods
Justice
.
I
return
this
Answer
,
that
though
the
Temporal
Punishments
upon
the
Impenitent
be
just
Punishments
,
yet
Divine
Justice
will
not
be
satisfied
by
their
Temporal
Punishment
,
since
his
Wisdom
thinks
it
fit
to
continue
their
being
Everlastingly
,
and
to
raise
them
to
an
incorruptible
state
,
and
since
he
hath
resolved
not
to
pardon
the
Impenitent
(
for
if
they
should
enjoy
that
Blessing
,
they
should
not
be
sent
away
with
a
Curse
,
Matth.
25.41
.
)
I
say
these
things
considered
,
His
justice
will
engage
him
to
Punish
them
for
ever
,
for
they
will
be
ever
worthy
of
Punishment
,
their
Iniquity
will
always
deserve
such
wages
,
and
it
is
the
part
of
justice
to
pay
it
to
them
(
supposing
no
compensation
to
be
pleadable
by
them
,
as
none
shall
be
)
The
other
particulars
of
his
Answer
(
herein
)
will
receive
very
easie
and
quick
dispatch
.
For
his
urging
of
Psal.
73.17
.
to
prove
that
the
wicked
shall
have
an
end
,
His
Sophistry
.
and
therefore
not
suffer
endless
Punishment
;
I
say
therein
he
proves
himself
a
profound
Sophister
,
or
rather
,
a
most
ridiculous
one
:
for
the
Text
runs
thus
,
Then
I
went
into
the
Sanctuary
of
God
,
Psal.
73.27
.
Opened
.
and
so
I
understood
the
end
of
these
men
.
(
Speaking
of
the
wicked
that
prosper'd
in
the
world
.
)
Their
end
in
this
place
no
man
(
I
verily
believe
)
did
ever
interpret
,
as
he
,
of
their
coming
to
an
end
(
as
we
call
it
)
or
of
the
ending
of
their
Beings
,
as
the
Birds
,
and
Beasts
,
and
Plants
shall
have
an
end
:
and
I
shall
not
now
trouble
my self
to
confute
so
wild
a
conceit
,
since
I
have
said
enough
to
it
upon
the
word
Destruction
,
in
the
third
Section
of
the
first
Chapter
.
By
their
End
therefore
I
understand
rather
their
Lot
and
Reward
,
their
final
Portion
and
last
Estate
,
viz.
that
it
will
be
Miserable
,
as
on
the
contrary
,
the
good
mans
End
is
Comfortable
.
Behold
the
upright
,
for
the
[
End
]
of
that
man
is
Peace
.
That
is
,
his
portion
at
last
is
Peace
,
his
last
Estate
is
full
of
Peace
and
blessed
Satisfaction
in
his
God
,
whatever
his
former
state
in
this
present
world
hath
been
.
His
Assertion
following
deserves
as
little
to
be
said
to
it
,
namely
,
[
That
God
is
pleased
to
save
of
the
worst
of
sinners
]
for
if
he
mean
it
of
sinners
against
the
Law
,
I
confess
it
is
true
,
God
is
pleased
to
save
some
of
those
that
have
been
the
grossest
Transgressors
of
the
Moral
Law
,
as
Idolaters
,
Adulterers
and
the
like
.
The
worst
of
sinners
have
been
saved
in
what
sense
a
Truth
.
But
if
he
mean
it
of
the
worst
sinners
against
the
Gospel
,
as
those
that
live
and
dye
in
impenitency
and
unbelief
,
and
finally
refuse
to
give
up
themselves
to
Christ
as
Saviour
and
Lord
,
then
I
say
,
I
deny
it
,
and
let
him
prove
it
if
he
can
(
And
he
might
easily
know
that
't
is
these
that
we
affirm
to
be
the
objects
of
Everlasting
Vengeance
,
and
not
the
grossest
Transgressors
of
the
Moral
Law
that
turn
unfeignedly
from
their
Transgressions
,
and
believe
in
Christ
,
&c.
)
Nor
do
we
say
(
as
he
would
seem
to
intimate
)
that
those
wicked
ones
that
prospered
more
than
others
,
shall
be
punished
Everlastingly
for
their
prosperity
,
but
for
their
wickedness
,
and
their
impenitency
in
it
.
And
if
he
think
it
is
unjust
that
they
should
suffer
for
ever
upon
that
account
,
he
had
best
Answer
what
I
have
said
upon
that
Point
in
the
latter
pages
of
the
first
Chap.
Sect.
3.
And
as
for
Eccles.
7.14
.
which
he
would
fain
get
on
his
side
,
it
maketh
nothing
at
all
for
him
;
for
the
person
Solomon
bids
,
rejoyce
in
the
day
of
Prosperity
,
must
needs
be
supposed
to
be
a
godly
man
;
for
as
for
the
wicked
(
whether
he
prosper
or
not
)
the
Lord
hath
said
,
We
unto
him
,
Esay
3.11
.
Mr.
Leigh's
4th
.
Argument
from
the
wicked
Man's
will
to
sin
.
—
Vindicated
.
p.
62.
Mr.
L.
—
It
is
but
just
that
they
should
suffer
for
ever
,
who
if
they
had
lived
,
would
have
sinned
for
ever
.
Mr.
R.
—
[
If
it
be
just
that
we
should
suffer
for
ever
,
't
is
just
that
our
Surety
should
suffer
for
ever
.
(
speaking
of
Christ
.
)
B.
This
answer
is
short
enough
,
but
not
so
sweet
,
and
Dunghill-like
,
the
more
we
stir
it
,
the
more
it
will
stink
.
—
But
before
I
come
to
meddle
with
it
,
observe
good
Reader
,
that
it
is
in
effect
no
Answer
at
all
,
for
it
concerns
not
that
which
Mr.
L.
had
said
;
it
neither
grants
it
,
nor
denies
it
,
nor
hath
any
more
suitableness
to
it
,
than
the
Sails
of
a
Wind-mill
have
to
a
Ship
.
Alas
for
Mr.
R.
what
a
case
was
he
in
!
though
he
were
inspired
with
a
spirit
of
contradiction
,
yet
he
could
not
tell
what
to
say
against
it
:
To
grant
it
,
had
been
in
a
great
measure
to
overthrow
his
design
;
to
deny
it
had
been
to
disparage
his
own
wits
:
for
his
own
Conscience
could
tell
him
,
that
if
he
were
a
King
himself
,
(
as
God
forbid
he
should
)
he
would
count
it
just
to
keep
them
always
in
Prison
,
who
would
always
oppose
him
,
if
they
were
at
liberty
.
—
But
because
I
cannot
Reply
to
his
Answer
,
I
must
say
something
to
that
which
he
hath
offered
instead
of
an
Answer
.
p.
62.
If
it
be
just
that
we
should
suffer
for
ever
,
it
is
just
Christ
our
Surety
should
have
suffered
for
ever
.
]
This
assertion
of
my
Author
is
very
little
for
his
credit
,
for
it
seems
to
speak
him
a
meer
Socinian
,
one
that
doth
not
believe
the
Deity
of
Christ
.
Had
he
believed
him
to
be
God
,
he
could
not
easily
have
run
into
such
an
Error
.
I
answer
,
in
a
word
,
That
it
will
not
follow
that
Christ
should
suffer
Eternally
,
if
we
deserved
to
suffer
eternally
.
The
Reason
is
,
because
he
was
a
Person
of
Infinite
Dignity
,
(
very
God
;
as
well
as
Man
)
and
being
such
,
those
sufferings
which
he
underwent
as
a
Surety
of
his
People
,
had
the
nature
of
Merit
in
them
,
Cap.
8.
De
Morte
Christi
in
censura
Resp.
ad
quaest.
16.
Sect.
3
,
4
,
&c.
and
for
the
Merit
of
his
obedience
therein
,
God
his
Father
hath
highly
exalted
him
,
Philip.
2.7
,
8.
The
Learned
Reader
may
consult
the
most
Learned
Nichol.
Arnolus
,
in
his
Anticatechesis
Racoviana
.
The
63.
and
64.
Pages
of
his
Book
contain
nothing
of
much
moment
.
His
chiefest
subtilty
therein
,
is
in
perverting
that
phrase
in
the
Prophet
[
cast
them
out
of
my
sight
]
which
notes
his
displeasedness
with
them
,
not
his
annihilating
of
them
,
as
he
would
have
it
.
Mr.
Leigh
(
saith
he
)
tells
us
,
p.
65.
that
the
wicked
will
accuse
and
curse
each
other
in
Hell
,
but
how
knows
he
that
,
saith
he
,
in
answer
to
it
.
—
For
my
part
I
do
not
question
but
it
might
be
proved
very
easily
,
and
perhaps
I
may
do
it
(
if
I
think
of
it
)
in
the
Applicatory
part
of
my
Discourse
.
Mr.
Leigh
adds
,
It
is
the
concurrent
Judgment
of
Divines
,
&c.
To
which
Mr.
R.
replies
,
We
are
well
satisfied
that
they
are
not
Infallible
.
But
he
knew
,
that
that
was
a
very
probable
Argument
of
the
truth
of
it
,
though
not
a
demonstrative
:
And
his
Scriptures
being
answered
which
he
urgeth
against
it
:
Their
concurrent
Judgment
,
is
far
more
to
be
regarded
than
his
single
testimony
against
it
.
—
The
following
Lines
have
nothing
of
Argument
,
but
of
prophaneness
and
scornfulness
,
which
I
shall
not
trouble
my self
to
answer
to
,
but
leave
them
to
him
to
answer
for
.
—
The
69
,
70
,
71.
69
,
&c.
Pages
do
contain
much
impertinency
,
and
some
passages
about
the
Point
,
which
might
lawfully
be
censured
,
but
they
are
so
trivial
that
I
pass
them
.
In
the
next
Page
he
cavils
at
Mr.
R.
Bolton
,
that
excellent
Christian
,
p.
72.
and
eminent
Divine
.
Mr.
R.
—
Mr.
Bolton
saith
,
thou
must
live
in
endless
woe
,
which
thou
mightest
have
escaped
,
(
speaking
to
the
impenitent
sinner
)
which
overthrows
the
Doctrine
of
Election
.
—
I
deny
it
.
Doubtless
such
a
Master-builder
would
not
speak
that
which
should
overthrow
(
by
any
just
consequence
)
that
Doctrine
of
Election
which
Scriptures
,
and
the
Reformed
Churches
teach
.
And
if
Mr.
R.
or
his
Brethren
have
any
thing
to
say
against
it
,
The
Rock
unmoveable
.
they
may
answer
what
I
have
written
upon
that
Subject
,
against
Mr.
Charles
Phelps
his
Book
on
that
Point
.
And
for
the
speech
it self
,
he
meant
it
doubtless
conditionally
,
and
so
't
is
true
of
the
worst
in
Hell
:
He
might
have
escaped
,
if
he
would
have
turned
in
time
,
&c.
—
p.
73
,
74.
74.
He
hath
somewhat
more
of
perversness
,
(
in
several
expressions
)
but
I
shall
not
stay
upon
those
Minutissima
,
having
greater
matters
to
insist
on
,
and
hasten
to
consider
his
more
valiant
undertaking
,
viz.
to
Remove
the
Pillars
of
Hell-torments
;
which
is
his
next
work
,
and
way
to
make
his
Name
famous
.
]
CHAP.
III.
SECT.
I.
Mr.
R.
His
Attempt
to
shake
and
remove
the
Seven
Pillars
of
Hell-Torments
(
as
he
is
pleased
to
call
them
in
the
75.
Page
.
)
I
Have
formerly
discovered
such
Pillars
of
my
Doctrine
,
as
he
will
never
be
able
to
shake
(
to
any
purpose
)
whiles
the
World
stands
,
where
also
the
main
Pillars
of
his
Sophistical
exceptions
and
answers
have
been
fully
removed
.
See
Chapter
the
1.
Sect.
2d
.
Nevertheless
,
because
he
takes
himself
to
be
a
strong
Man
,
I
will
try
his
strength
,
and
endeavour
to
discover
how
far
he
hath
prevailed
towards
the
shaking
of
those
Pillars
,
which
he
hath
undertaken
to
shake
and
remove
.
—
p.
77.
Mr.
R.
—
The
Greek
Fathers
were
the
first
Pillars
of
Hell-Torments
:
and
it
came
to
pass
through
their
ignorance
in
the
Hebrew
Tongue
,
&c.
Answer
1
But
we
have
found
some
ancienter
Pillars
of
them
than
they
,
viz.
The
Texts
of
Scripture
,
in
Matth.
25.
and
elsewhere
,
(
in
the
Chapter
now
cited
.
)
Answer
2
2.
I
deny
them
to
be
Pillars
of
them
,
for
Christians
do
not
believe
an
Everlasting
Punishment
for
the
wicked
,
because
the
Fathers
believed
so
,
but
because
the
Scriptures
tell
us
so
.
Answer
3
3.
We
are
not
bound
to
believe
them
so
grosly
ignorant
in
the
Hebrew
Tongue
,
as
my
Author
makes
for
.
I
know
not
but
the
Greek
Fathers
(
some
at
least
)
might
have
as
good
skill
in
it
,
as
such
a
bold
English
Man
,
as
Mr.
Richardson
;
or
if
they
were
never
so
unskilled
in
the
Hebrew
,
they
were
very
well
seen
in
the
Greek
,
(
which
the
New
Testament
was
written
in
,
and
which
contains
the
clearest
proofs
of
the
Point
.
)
Doubtless
they
knew
how
fully
the
Texts
in
the
New
Testament
did
prove
it
,
and
were
very
well
able
to
understand
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
did
signifie
,
Matth.
25.
ult.
into
punishment
without
end
,
though
my
Author
would
not
know
it
.
Mr.
R.
—
The
second
Pillar
of
Hell-torments
were
the
Writers
of
the
Original
Copies
of
the
Bible
:
But
their
defect
hath
put
us
to
a
great
loss
;
The
Original
Copy
that
the
Apostles
wrote
is
not
now
to
be
found
.
And
't
is
not
enough
that
we
have
Books
in
Hebrew
and
Greek
,
unless
we
were
certain
that
these
Copies
(
as
they
call
them
)
do
agree
word
for
word
,
with
those
Copies
that
were
wrote
by
the
Prophets
and
Apostles
.
—
This
,
if
I
am
not
much
mistaken
,
is
bad
enough
;
But
the
Apostle
hath
told
us
,
that
evil
men
and
seducers
will
wax
worse
and
worse
,
2
Tim.
3.13
.
deceiving
and
being
deceived
.
Behold
therefore
that
which
follows
,
and
read
it
deliberately
,
(
if
thou
canst
read
it
without
horror
)
p.
76.
line
13.
p.
76.
R.
—
Many
boast
of
God's
preserving
the
Hebrew
and
Greek
Bible
,
&c.
Mr.
R.'s
Horrid
Speech
.
But
as
he
was
pleased
to
deliver
up
Christ
and
his
People
,
so
hath
he
delivered
the
Scriptures
also
into
the
hands
of
Sinners
to
be
used
at
their
pleasure
.
—
—
Oh
Mr.
R.
which
way
are
you
tending
,
whither
do
you
mean
your
Pen
shall
run
?
What
can
you
think
of
these
black
words
,
Examined
.
or
what
spirit
(
can
you
suppose
)
did
inspire
you
with
them
?
You
seem
to
have
a
design
to
shake
the
foundations
of
all
Piety
and
Religion
,
as
well
as
the
Pillars
of
Hell-Torments
;
for
that
end
I
confess
your
speech
is
very
proper
:
for
if
the
Scripture
be
corrupted
,
as
to
the
main
(
in
its
perfection
and
purity
)
as
your
words
seem
to
suggest
,
then
farewel
to
our
Religion
;
our
Faith
(
to
use
your
own
smooth
phrase
)
must
needs
reel
and
stagger
,
and
stumble
,
as
having
no
ground
to
stand
upon
.
You
professed
to
write
your
Book
for
the
glory
of
God
,
(
in
your
Title
page
)
and
I
beseech
you
,
let
it
be
considered
whether
it
tends
to
God's
glory
,
to
bring
the
Authority
of
his
Word
into
question
;
And
as
you
desire
to
comfort
sinners
,
so
(
methinks
)
you
should
have
more
love
towards
Professors
,
than
to
lead
them
to
infidelity
,
in
hopes
of
winning
them
to
your
own
Opinion
.
[
God
hath
delivered
the
Scriptures
into
the
hands
of
sinners
to
be
dealt
with
,
as
they
pleased
,
i.
e.
to
be
depraved
and
corrupted
how
themselves
would
.
]
O
monstrum
horrendum
,
informe
,
ingens
.
—
A
bold
Man
indeed
:
He
is
Doctor
Resolutus
,
(
though
not
Durandus
)
He
is
resolved
to
carry
it
;
He
will
turn
all
things
Arsie
versie
,
and
weaken
the
Scripture's
authority
,
if
it
will
not
stand
on
his
side
,
like
him
in
the
Poet.
Flectere
si
nequeat
superos
Acheronta
movebit
.
i.e.
More
ways
than
one
:
He
will
try
all
,
If
God
will
not
him
help
,
the
Devil
shall
.
But
Reader
,
fear
not
(
too
much
)
his
fearful
Assertion
,
though
it
be
fierce
,
yet
't
is
but
weak
,
yea
,
notoriously
false
.
All
those
Arguments
,
which
Protestants
use
to
prove
that
the
Scripture
is
not
imperfect
(
of
such
the
Learned
may
see
Polanus
Scharpius
,
Bishop
Ushers
Body
of
Divinity
.
p.
17.
Gerrardus
de
S.
Scriptura
,
and
others
,
and
the
meer
English
Reader
may
consult
those
in
the
Margin
.
[
](A29219-e26130-b)*
*
Mr.
Leigh's
Treatise
of
Divinity
,
l.
1.
cap.
6.
p.
116.
Proofs
that
the
Scripture
is
not
corrupted
by
men
.
)
I
say
all
those
Arguments
will
serve
against
my
Author
in
this
particular
,
as
well
as
against
the
Papists
in
the
other
.
I
shall
now
urge
one
or
two
Arguments
in
the
case
.
If
men
had
corrupted
the
Scriptures
(
and
made
them
speak
in
any
points
of
Divinity
otherwise
than
at
first
)
it
must
be
supposed
to
have
been
done
before
the
coming
of
Christ
in
the
flesh
,
or
after
.
If
before
,
surely
Christ
who
taxed
many
other
errors
in
the
Jews
would
not
have
suffered
such
a
wickedness
to
pass
without
Reprehension
.
(
And
't
is
not
unknown
how
careful
the
Jews
were
in
keeping
the
Oracles
of
God
committed
to
them
.
)
And
that
they
were
not
corrupted
since
the
Death
of
Christ
is
clear
,
for
Copies
being
dispersed
in
the
world
more
and
more
(
one
age
after
another
)
how
could
such
a
thing
be
acted
by
some
,
but
others
would
soon
discover
it
?
And
it
may
not
be
doubted
but
God's
Providence
did
watch
somewhat
extraordinarily
,
as
to
this
matter
which
so
much
concerned
his
own
glory
,
and
the
good
of
his
people
to
the
worlds
end
.
Surely
he
that
so
often
discovers
those
that
have
corrupted
the
Coin
of
Princes
and
States
,
would
not
conceal
those
long
that
should
attempt
to
corrupt
and
pervert
his
Sacred
Laws
.
And
here
I
shall
borrow
an
excellent
passage
of
the
worthy
Mr.
R.
Baxter
,
Saints
Rest
.
part.
2.
cap
4.
Sect.
6.
in
the
last
page
of
the
cited
Section
,
which
may
shame
all
the
wittiest
men
of
Mr.
R's
Religion
,
as
to
the
point
.
If
any
man
(
saith
he
)
be
so
blind
as
to
think
it
uncertain
whether
these
be
the
same
Books
which
the
Apostles
wrote
;
I
would
ask
him
by
what
assurance
he
holds
his
Lands
?
1.
How
doth
he
know
that
his
Deeds
,
Conveyances
and
Leases
be
not
counterfeit
writings
?
or
that
they
are
the
same
that
their
Fore-fathers
made
?
Surely
they
have
nothing
but
mens
words
for
it
,
and
yet
they
verily
think
their
Lands
are
their
own
.
2.
And
whereas
they
hold
all
by
the
Law
of
the
Land
,
how
know
they
that
these
Laws
are
not
Counterfeit
?
and
that
they
are
the
same
Laws
that
were
made
by
such
and
such
Kings
and
Parliaments
long
ago
?
They
have
nothing
but
mens
words
for
all
this
.
And
yet
if
this
be
uncertain
,
then
any
man
may
be
turned
out
of
all
he
hath
,
as
if
he
had
no
certain
Tenure
.
And
is
it
not
certain
that
those
Laws
that
are
kept
and
practised
throughout
the
Land
,
cannot
possibly
be
counterfeit
,
but
it
would
have
been
publickly
known
?
And
yet
a
word
in
a
Statute
Book
may
be
false
Printed
.
And
much
more
certain
is
it
,
that
the
Scriptures
cannot
be
counterfeited
,
because
it
is
not
in
one
Kingdom
only
,
but
in
all
the
world
(
almost
)
that
they
have
been
used
,
and
the
Copies
dispersed
;
and
Ministers
still
in
Office
to
preach
them
and
publish
them
.
So
that
they
could
not
be
generally
and
purposely
corrupted
,
except
all
the
world
should
have
met
and
consented
together
for
that
end
,
which
could
not
be
done
in
secret
,
but
all
must
know
of
it
.
And
yet
many
Bibles
may
be
here
and
there
misprinted
,
but
then
there
would
be
Copies
enough
to
Correct
them
by
.
So
that
if
it
be
uncertain
whether
these
be
(
for
substance
and
in
the
main
)
the
same
Books
that
the
Apostles
writ
,
then
nothing
in
the
world
can
be
certain
to
us
but
what
we
see
;
and
why
we
may
not
as
wisely
question
our
Eye-sight
I
do
not
well
know
.
So
far
that
Learned
person
.
And
after
all
this
,
The
Author's
Proofs
.
I
shall
add
something
more
to
this
same
end
(
for
it
is
hard
to
speak
too
much
in
such
a
case
)
farther
to
confirm
the
Faith
of
the
weak
Christian
against
the
attempts
of
this
mighty
Shaker
(
who
I
think
hath
out
gone
most
of
the
Shakers
that
have
went
before
him
.
Gregory
Martyn
,
that
grave
profound
Popeling
in
Queen
Elizabeths
Reign
,
did
practise
this
Art
with
the
greatest
care
and
skill
he
had
,
and
discovered
(
if
he
did
not
lye
)
a
great
many
gross
corruptions
in
our
English
Translation
,
to
the
advantage
of
our
Heresies
(
as
he
calls
it
)
But
since
the
Learned
Dr.
Fulk
[
](A29219-e26300-b)*
*
In
his
defence
of
the
English
Translation
against
Gr.
Martin
.
hath
took
him
in
hand
,
and
shook
him
soundly
for
his
pains
,
he
was
never
able
to
recover
himself
so
far
as
to
write
any
thing
more
for
that
purpose
;
and
his
Brethren
in
the
Popish
iniquity
have
thought
it
their
best
Policy
to
be
silent
concerning
it
since
that
time
.
But
my
Author
will
go
higher
than
so
,
a●d
shake
the
Authority
of
the
Hebrew
and
Greek
Copies
that
are
extant
in
the
world
And
well
might
he
contend
with
the
London
Ministers
,
as
his
friends
boasted
he
should
,
if
he
could
prove
the
word
that
they
preached
to
be
uncertain
,
and
their
Greek
Testaments
supposititious
Books
;
but
though
he
cannot
prove
them
to
be
so
,
yet
he
will
give
men
occasion
to
suspect
them
for
such
,
witness
his
Speech
aforementioned
:
possibly
he
might
remember
the
Counsel
of
the
Poet
:
Horatius
.
Si
vis
esse
aliquis
,
facinus
aliquod
.
Audeas
egregium
,
&c.
i.e.
If
thou
wouldst
be
a
man
of
Fame
,
Thou
must
do
something
of
great
name
.
Other
Considerations
to
prove
the
Purity
of
the
Original
Copies
of
Scripture
.
And
now
,
Reader
,
That
thy
heart
may
be
throughly
antidoted
against
Mr.
R's
most
pestilent
suggestion
,
I
shall
offer
thee
these
following
Considerations
.
1.
That
Books
of
another
nature
are
seldom
questioned
after
this
manner
;
when
did
you
hear
any
man
making
any
doubt
whether
the
Books
of
Plato
,
of
Aristotle
,
Hippocrates
,
and
of
Pliny
,
and
Galen
,
Plutarch
,
of
Theophrastus
and
Cicero
,
of
Homer
and
Hesiod
,
of
Suetonius
and
Florus
,
Tacitus
and
Livy
,
were
the
writings
of
those
men
whose
names
they
bear
,
or
whether
they
are
agreeable
to
those
Copies
which
they
wrote
at
first
?
So
that
the
Writings
of
Philosophers
and
Poets
,
Physicians
,
Historians
,
Naturalists
,
Moralists
,
(
though
very
ancient
)
shall
pass
currantly
for
theirs
,
whose
names
they
go
under
,
and
are
not
imagined
to
be
corrupted
,
or
altered
from
what
they
were
at
first
(
Mr.
R.
doth
not
insinuate
any
doubt
in
that
case
.
)
But
when
it
comes
to
that
which
concerns
our
precious
Souls
,
that
word
which
contains
our
rules
in
Life
,
our
comforts
at
death
,
and
our
foundations
of
hope
,
as
to
a
better
world
hereafter
,
O
then
his
patient
heart
is
moved
,
his
Doubts
,
and
Fears
,
and
Suspicions
are
suggested
:
he
kicks
and
flings
and
lays
about
him
extreamly
;
he
throws
his
blackest
dust
in
our
Faces
,
that
we
may
have
no
eyes
to
see
,
nor
no
reason
to
apprehend
,
that
those
Copies
of
the
Bible
which
we
have
among
us
are
the
same
(
in
sense
and
substance
)
with
them
that
the
Pen-men
of
Scripture
wrote
.
And
all
because
we
have
not
those
Original
Copies
to
shew
,
(
as
we
have
not
of
the
other
,
for
he
cannot
shew
us
any
of
Plato's
,
&c.
hand-writing
)
Is
it
not
manifestly
the
work
of
the
Devil
to
cast
doubts
in
mens
minds
about
the
one
,
while
he
raiseth
no
doubts
about
the
other
?
It
seems
he
can
be
content
to
have
us
believe
that
other
Books
are
what
they
pretend
to
be
,
but
he
is
not
so
willing
that
we
should
believe
the
same
of
God's
Book
:
and
no
wonder
,
for
he
knoweth
the
belief
of
that
will
be
more
likely
to
do
us
good
than
the
belief
of
the
other
.
Argu.
2
2.
If
the
Scripture
were
corrupted
in
the
Originals
,
it
must
be
by
such
as
believed
it
to
be
the
word
of
God
,
or
such
as
did
not
:
If
he
say
,
by
them
that
believed
it
so
to
be
,
then
I
would
fain
know
how
those
that
had
so
much
Religion
as
to
believe
it
,
should
at
the
same
time
have
so
much
profaneness
as
to
go
about
to
corrupt
the
Copies
of
it
?
Would
not
the
heart
of
the
wickedest
man
fail
him
,
when
he
was
about
such
a
horrid
design
,
if
he
had
but
the
least
thought
that
it
was
the
Word
of
his
Maker
that
he
set
himself
to
corrupt
?
If
he
say
it
was
corrupted
by
those
that
did
not
believe
it
to
be
the
Word
of
God
,
but
looked
upon
it
as
a
piece
of
deceit
,
and
a
politick
innovation
to
keep
fools
in
awe
;
then
why
should
they
trouble
themselves
to
corrupt
it
?
doubtless
they
would
think
it
were
corrupt
enough
already
,
and
would
not
much
envy
the
holy
Christians
any
of
those
delights
and
comforts
which
they
had
in
it
,
or
from
it
.
And
if
they
should
ever
have
undertaken
such
a
work
(
it
being
that
which
would
require
much
time
and
pains
to
do
it
,
to
any
purpose
)
it
must
be
supposed
that
they
must
have
had
some
considerable
motives
,
from
credit
or
profit
,
of
which
no
rational
account
(
I
dare
say
)
can
ever
be
given
.
Nor
can
it
be
proved
that
ever
any
such
thing
was
designed
by
the
enemies
of
Christian
Religion
.
Julian
the
Apostate
Emperor
(
Acerrimus
ille
Christi
hostis
,
as
an
excellent
Author
styles
him
[
](A29219-e26700-b)*
*
Zanchius
in
Tom.
8.
Orat.
1.
)
He
I
say
is
well
known
to
have
been
as
fit
a
man
to
manage
such
a
work
as
most
ever
was
in
the
world
,
for
he
had
wit
and
learning
in
abundance
,
he
had
also
great
power
without
him
,
and
an
impenitent
hardned
heart
within
him
,
and
employed
all
his
power
and
policy
to
the
ruine
,
not
only
of
Christians
,
but
Christianity
:
and
accordingly
he
proceeded
in
mischiefs
,
by
Banishments
and
Imprisonments
,
fire
and
Sword
,
and
by
pulling
down
Churches
and
by
putting
down
all
Schools
of
Learning
,
(
the
two
latter
of
which
,
some
that
go
for
Christians
among
us
could
have
wished
him
good
success
in
)
yet
I
have
not
found
that
ever
he
did
any
such
thing
as
this
we
are
speaking
of
,
or
that
he
employed
any
others
about
it
[
to
corrupt
the
Copies
of
Scripture
that
were
in
the
hands
of
Christians
,
or
to
counterfeit
it
,
by
any
other
writing
:
]
He
was
crafty
enough
to
take
other
courses
against
Christianity
that
were
easier
to
be
followed
.
And
if
any
such
thing
were
done
,
how
soon
would
it
be
discovered
?
If
a
Protestant
should
Print
some
Mass-Books
with
some
considerable
alterations
,
leaving
out
a
prayer
to
the
Virgin
Mary
,
and
putting
in
a
Prayer
to
Christ
instead
of
it
,
how
quickly
would
the
Romanists
espy
the
change
,
how
soon
would
the
Bulls
roar
from
Babylon
[
](A29219-e26780-b)*
*
Revel.
17.5.9.18
.
?
How
many
Declarations
,
Manifesto's
,
and
Testimonies
would
be
published
(
speedily
)
in
the
world
,
to
prevent
the
intended
mischief
,
and
to
assure
all
that
were
concerned
,
that
those
Books
were
not
Authentick
or
Catholick
,
or
allowed
under
the
Hands
of
the
Pope's
Holiness
.
—
And
do
ye
think
,
that
the
Christians
in
the
Primitive
times
were
not
as
zealous
for
the
Scriptures
,
as
the
Papist's
are
for
the
Mass-Books
,
or
that
they
would
not
have
been
as
careful
to
discover
such
forgeries
,
in
or
about
them
,
if
any
such
things
had
been
?
A
3d.
Argument
for
the
Purity
of
Scripture
,
&c.
3.
If
the
Scripture
were
counterfeited
,
or
the
Original
Copies
corrupted
by
any
,
it
must
be
by
blockish
and
ignorant
Persons
,
or
by
Men
of
considerable
Wit
and
Learning
.
The
former
would
not
undertake
such
a
work
,
or
if
they
should
,
they
could
not
manage
it
and
carry
it
on
.
Nor
(
may
we
well
imagine
)
the
latter
;
for
certainly
Men
of
wit
in
any
tolerable
sense
,
could
not
but
apprehend
the
difficulty
of
such
a
work
(
the
Copies
being
dispersed
among
Christians
,
that
valued
them
more
than
all
the
wealth
of
the
World
,
and
would
be
as
careful
to
preserve
them
from
such
corruptions
)
I
say
such
must
needs
apprehend
the
great
difficulty
of
the
work
,
and
the
horrible
shame
and
reproach
that
they
should
bring
upon
themselves
,
if
they
should
fail
in
it
,
or
have
their
wicked
design
discovered
:
(
and
what
great
gain
they
might
get
by
it
,
to
countervail
so
great
a
shame
,
or
to
encourage
them
in
the
danger
of
it
,
cannot
easily
be
conceived
.
)
A
fourth
Argument
for
it
.
4.
If
the
Scriptures
were
perverted
in
the
Originals
,
it
must
be
supposed
to
be
done
in
favour
of
some
corrupt
and
heretical
Opinions
,
or
in
favour
of
some
loose
and
disorderly
practises
.
Scripture
Copies
not
corrupted
by
Hereticks
.
The
former
cannot
be
supposed
(
at
least
not
of
any
general
corruption
,
I
find
not
above
one
or
two
Texts
in
the
first
Epistle
of
John
,
that
were
attempted
in
that
kind
,
by
any
Hereticks
,
and
those
were
such
as
concerned
mysterious
Doctrines
,
as
of
the
Trinity
,
and
the
Union
of
the
two
Natures
in
Christ's
person
;
and
how
soon
their
ill
dealing
in
that
kind
was
discovered
and
complained
of
,
Vid.
Arnoldi
Lux
in
Tenebris
in
1
Joh.
5.7
.
is
not
unknown
)
and
that
the
generality
of
Hereticks
did
not
play
at
this
Game
,
is
so
clear
,
that
I
need
not
largely
to
prove
it
.
They
read
those
Copies
which
the
Orthodox
used
,
and
opposed
them
therewith
;
which
the
Papists
considering
,
did
give
out
confidently
(
though
blasphemously
)
that
the
Reading
of
Scriptures
among
the
common
People
,
Bellar.
de
verbo
Dei
.
was
the
way
to
make
them
Hereticks
;
(
so
that
their
forbidding
of
them
so
to
do
,
they
would
have
us
think
did
proceed
from
Religiousness
,
and
not
wickedness
;
this
profaneness
they
acted
,
not
for
the
Devil
's
,
but
for
God's
sake
)
And
why
should
Hereticks
set
themselves
to
pervert
the
Copies
of
Scripture
,
whiles
they
hoped
to
maintain
their
Heresies
by
those
Copies
,
and
through
their
false
Philosophy
and
vain
deceit
to
turn
the
Texts
thereof
in
defence
of
them
?
However
,
't
is
sure
my
Author
cannot
serve
his
turn
hereby
,
for
what
if
he
could
prove
that
they
endeavoured
to
corrupt
some
Texts
,
(
about
mysterious
points
)
yet
there
is
not
so
much
as
a
shew
of
reason
why
we
should
suspect
the
places
which
speak
of
a
Hell
,
and
everlasting
Punishment
for
the
wicked
,
to
have
been
added
to
the
Text
by
their
hands
(
that
had
been
but
a
bad
course
,
yea
a
mad
course
to
get
the
favour
and
applauses
of
the
World
,
which
yet
was
the
great
thing
they
aimed
at
.
)
And
that
leud
and
disorderly
Persons
did
not
corrupt
the
Copies
of
Scripture
in
favour
of
their
loose
and
wicked
practices
is
plain
;
Nor
by
loose
Livers
.
for
if
so
,
they
would
have
blotted
out
those
strict
precepts
of
holiness
and
obedience
that
it
is
filled
with
and
especially
the
Doctrines
of
God's
wrath
against
sin
,
and
everlasting
punishments
for
them
that
follow
it
:
which
they
have
not
done
,
for
we
see
they
remain
in
our
Bibles
,
and
shall
remain
still
in
spight
of
Mr.
R.'s
displeasure
.
5
Argument
from
God's
Providence
.
5.
And
that
God's
providence
hath
eminently
appeared
in
the
preservation
of
the
Scripture
,
(
how
slightly
soever
Mr.
R.
speaks
of
it
)
is
well
known
to
them
that
have
been
desirous
of
information
in
that
matter
;
if
it
were
not
so
,
how
should
it
have
continued
to
this
Day
,
having
so
many
enemies
,
as
it
hath
always
had
?
Church-Histories
give
us
various
Examples
of
God's
Judgments
upon
the
Enemies
of
it
,
as
the
Persecuting
Emperors
,
and
especially
Julian
,
and
the
Hereticks
that
abused
it
,
to
maintain
their
false
Doctrines
.
Sabinian
having
wrote
a
Book
against
the
Doctrine
of
the
Trinity
,
his
Head
suddenly
fell
off
from
his
Shoulders
,
no
Man
knew
how
;
and
the
like
(
or
as
strange
judgments
)
upon
others
of
them
,
you
may
find
related
by
Dr.
Beard
,
Lib.
1.
cap
19.
in
his
Theatre
of
God's
Judgments
,
(
and
others
.
)
And
had
he
so
many
Judgments
for
those
that
abused
some
Texts
of
Scripture
for
bad
purposes
,
and
would
he
suffer
Men
to
go
unpunished
,
while
they
were
upon
such
a
design
,
as
to
corrupt
the
Scriptures
themselves
,
and
alter
the
sense
of
them
?
or
could
any
Judgments
be
shewed
upon
such
Persons
,
(
if
there
had
been
any
such
)
and
the
design
not
be
manifested
,
as
the
procuring
cause
of
them
?
Surely
not
.
And
since
the
writing
of
this
last
passage
;
I
have
met
with
a
very
Remarkable
History
to
our
purpose
in
Josephus
.
Antiq.
Jud.
l.
12.
cap.
2.
in
sine
.
—
quamobrem
Rex
multum
gavisus
,
&c.
In
English
thus
.
Wherefore
the
Jews
having
turned
the
Books
of
the
Law
into
Greek
,
according
to
the
will
of
the
King
Ptolomaeus
Philadelphus
,
He
was
(
saith
the
Author
)
much
rejoyced
at
it
,
and
took
much
delight
to
hear
it
read
to
him
,
professing
that
he
admired
the
wisdom
of
the
Law-giver
;
and
thereupon
he
asked
Demetrius
a
Learned
Man
,
that
waited
on
him
,
why
the
Poets
and
Philosophers
did
not
mention
this
Law
in
their
Writings
,
since
it
savoured
of
such
deep
wisdom
and
goodness
;
To
whom
he
replied
,
That
they
durst
not
so
to
do
,
because
they
looked
upon
it
as
Divine
;
and
that
God
had
shewed
his
displeasure
upon
those
that
went
about
to
mingle
it
with
their
own
Writings
;
where
he
mentions
one
Theodectes
,
a
Poet
,
who
purposing
to
put
some
part
of
it
in
his
own
Poems
,
was
stricken
with
blindness
,
and
recovered
not
his
sight
till
he
had
changed
his
purpose
.
And
the
like
he
relates
of
another
,
in
the
foregoing
words
,
which
for
brevity
sake
I
omit
.
Now
if
God
were
pleased
thus
to
rebuke
them
for
such
purposes
;
How
much
more
,
may
we
think
,
would
he
have
rebuked
them
,
that
should
purpose
to
pervert
the
Original
Copies
of
it
?
(
for
that
were
incomparably
a
greater
wickedness
,
and
more
dishonourable
to
his
Name
.
)
And
if
my
Author
could
make
us
believe
,
That
[
Those
shall
go
away
into
everlasting
punishment
]
was
forged
into
the
Text
,
and
corruptly
added
;
He
might
as
well
make
us
believe
the
same
of
[
The
Righteous
going
away
into
Life
Eternal
]
for
doubtless
the
same
spirit
that
would
encourage
the
Enemies
of
Christ
,
would
not
much
scruple
to
discourage
his
Servants
.
I
shall
now
add
only
the
Testimony
of
Him
,
who
is
the
true
and
faithful
Witness
.
Luke
16.17
.
See
what
he
saith
in
the
case
,
Luke
16.17
.
[
Facilius
est
autem
Coelum
&
Terram
praeterire
,
quam
vel
unam
apicem
Legis
excidere
.
]
i.
e.
The
Earth
may
fail
,
the
Heavens
may
sooner
pass
Than
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
their
Maker's
Laws
.
And
thus
Mr.
R.'s
bad
speech
hath
brought
forth
some
good
,
and
his
shaking
hath
occasioned
some
matter
of
confirmation
and
establishment
to
the
Christian's
Faith
.
For
which
,
not
unto
him
,
nor
unto
me
,
but
unto
our
God
be
the
praise
.
p.
77.
&c.
85.
In
the
following
Pages
,
from
the
77.
to
85.
there
is
a
Miscellany
of
strange
stuff
tending
to
the
same
purpose
,
to
weaken
the
Christian's
faith
,
and
love
,
as
to
the
Bible
and
Testament
;
for
which
he
may
in
time
receive
a
reward
;
But
I
shall
not
trouble
my self
with
it
,
because
the
main
mischief
of
it
may
be
prevented
by
that
which
is
already
said
of
the
perfection
and
purity
of
the
Scripture
.
Apud
illos
nil
tam
vulgatum
quam
Scripturas
calumniari
.
However
we
may
remember
that
in
this
particular
,
This
good
Protestant
hath
played
a
very
Popish
Game
;
for
nothing
is
more
common
among
Papists
than
to
reproach
and
undervalue
the
Scriptures
,
as
Chamierus
well
observes
.
In
the
next
also
,
he
hath
rambled
so
much
out
of
the
way
,
p.
85.
—
88.
that
it
is
not
worth
while
to
follow
him
;
his
Assertion
in
chief
is
briefly
this
:
[
Another
Pillar
of
Hell-Torments
are
sond
Expositors
]
Fond
ones
;
he
means
,
no
doubt
,
Foolish
ones
.
Which
very
expression
makes
a
great
discovery
of
the
Man
,
and
shews
him
to
be
very
wise
in
his
own
conceipt
.
Surely
if
he
can
think
all
those
to
be
but
foolish
Men
,
or
foolish
Expositors
,
that
have
expounded
the
word
Hell
,
or
Gehenna
,
for
a
place
of
punishment
after
this
life
,
(
such
as
Calvin
,
Beza
,
Paraeus
,
Musculus
,
Perkins
Willet
,
and
Multitudes
more
of
eminent
Protestants
)
he
will
shew
himself
fit
enough
to
sail
to
Anticyrus
,
or
to
be
cut
for
the
Simples
here
in
England
.
Well
,
had
these
Men
been
able
to
foresee
the
severity
of
his
censure
,
they
might
easily
have
prevented
it
,
namely
by
expounding
Hell
for
no
worse
place
than
a
Grave
,
in
all
the
New
Testament
;
Everlasting
,
for
a
few
Minutes
time
,
and
Punishment
for
Annihilation
:
that
is
,
a
Punishment
inflicted
,
for
a
punishment
that
cannot
be
felt
:
(
for
when
a
Man
is
turned
into
nothing
,
he
cannot
be
sensible
of
any
thing
.
)
But
though
such
an
Exposition
might
have
pleased
him
and
his
party
,
yet
it
would
have
offended
wiser
Men.
The
fourth
Pillar
that
he
reckons
up
(
and
sets
before
him
,
p.
88.
on
purpose
to
beat
it
down
)
is
the
consent
of
Preachers
;
And
of
that
I
need
say
only
as
before
,
that
it
is
a
better
Argument
for
it
,
than
his
judgment
is
against
it
.
But
see
what
a
mood
the
Man
was
in
,
by
the
ensuing
Lines
.
—
R.
—
p.
89
,
90.
All
sorts
of
Priests
agree
,
p.
89.
and
abuse
the
People
.
The
Mahometan
Priests
blow
a
Powder
into
the
eyes
of
those
that
come
to
see
Mahomet's
Tomb
,
Note
.
to
make
them
blind
ever
after
;
and
then
they
say
the
glory
of
Mahomet
hath
blinded
them
:
So
the
Antichristian
Priests
,
and
all
sorts
of
Priests
have
greatly
deluded
the
People
;
blowing
something
into
their
Ears
,
that
they
are
never
afterwards
able
to
receive
the
truth
.
(
This
is
the
substance
of
what
he
saith
therein
more
at
large
.
)
Answer
.
I
hope
,
Sir
,
you
do
except
the
Priests
of
your
own
Order
,
and
the
Anabaptistical
Preachers
,
what
ever
you
say
herein
of
the
Antichristian
Priests
,
and
other
sorts
of
Priests
.
But
,
Worthy
Sir
,
I
pray
let
us
know
where
your
Goodness
hath
read
this
worthy
story
,
or
at
least
let
us
know
whether
it
were
your
Religion
or
Conscience
,
your
Honesty
or
Modesty
,
that
moved
you
to
apply
it
after
this
manner
?
Not
to
pass
a
censure
upon
your
Grace
,
I
am
confident
you
had
little
shame
in
you
when
you
wrote
this
.
Methinks
,
Sir
,
you
might
now
perceive
,
that
the
wicked
may
be
compared
to
chaff
and
stubble
,
though
God's
wrath
will
not
make
an
end
of
them
,
as
Fire
doth
of
the
other
.
As
our
Doctrines
may
(
if
your
judgment
fail
not
)
be
compared
to
that
Powder
aforesaid
,
though
they
be
not
dug
out
of
the
Earth
,
or
scraped
out
of
a
rotten
Post
,
or
any
such
thing
,
as
that
may
be
supposed
to
be
.
For
however
they
may
disagree
in
other
things
,
yet
they
agree
in
this
,
that
blindness
(
if
you
mistake
not
)
is
the
effect
of
both
;
(
the
one
blinding
Men's
minds
,
as
the
other
their
eyes
)
So
,
though
wicked
Men
,
and
chaff
and
stubble
are
not
alike
in
all
things
,
yet
they
are
vain
and
worthless
things
in
comparison
of
the
Righteous
,
as
those
are
,
in
comparison
of
the
Corn
,
&c.
and
therefore
may
fitly
be
compared
with
them
.
You
are
a
Protestant
in
Profession
,
and
therefore
I
do
judge
,
you
never
wore
a
Pilgrim's
Weed
,
nor
travelled
to
that
Sacred
place
,
where
Pope
Joan's
pretty
Child
was
buried
,
nor
do
I
think
you
ever
saw
the
Miracles
that
were
wrought
by
the
Reliques
of
St.
Anthony
,
nor
how
the
Hand
of
St.
Nicholas
his
Image
moved
,
when
it
was
lifted
up
to
bless
the
People
:
Dr.
Downham's
Treatise
of
Antichrist
.
p.
112.
(
which
at
length
,
O
what
pity
,
was
thrown
into
the
Fire
,
like
a
common
piece
of
Wood
)
And
yet
(
Sir
)
if
you
had
seen
a
Thousand
such
things
as
these
,
yet
you
could
not
speak
of
any
more
strange
,
than
this
which
your
pious
Pen
hath
acquainted
the
World
with
,
to
very
good
purpose
,
viz.
[
That
the
Antichristian
Priests
,
and
all
sorts
of
Priests
have
agreed
to
deceive
the
People
]
That
is
,
Protestant
Divines
,
yea
the
generality
of
them
,
as
well
as
Popish
ones
:
The
Ministers
of
Christ
,
as
well
as
the
Vassals
of
Antichrist
.
And
that
all
sorts
(
good
and
bad
)
should
thus
conspire
for
such
a
mischief
;
that
the
great
Opposers
of
Antichrist
should
have
such
an
Antichristian
design
,
and
wilfully
delude
the
People
,
(
and
that
too
in
no
less
a
matter
,
than
Men's
everlasting
state
in
another
World
)
O
how
wonderful
,
and
how
incredible
is
this
!
And
yet
we
must
of
necessity
,
believe
all
this
;
or
else
we
must
believe
your
Worship
to
be
a
Lyar.
(
And
for
my
part
,
I
had
rather
believe
the
latter
than
the
former
.
)
p.
90
,
&
.
91.
In
these
Pages
,
he
mentions
two
more
Pillars
of
Hell-Torments
,
viz.
Some
Scriptures
and
Reasons
.
—
Of
which
he
saith
in
effect
no
more
but
this
,
That
those
Scriptures
are
wrested
,
and
those
Reasons
insufficient
;
But
if
he
be
of
the
same
mind
still
,
he
had
best
answer
what
I
have
written
for
the
proof
of
the
Point
,
in
the
2d
.
Chapter
of
this
Discourse
.
The
last
Pillar
of
Hell
torments
(
which
he
is
pleased
to
mention
)
is
a
perswasion
,
The
last
Pillar
of
Hell
Torments
.
that
the
believing
it
is
a
means
to
make
men
leave
their
sins
,
and
the
not
believing
it
,
a
means
of
Licentiousness
.
—
Whether
this
may
be
called
a
Pillar
of
it
or
not
,
I
shall
not
enquire
;
the
thing
I
affirm
to
be
a
certain
truth
(
whatever
he
say
against
it
)
for
it
could
not
be
that
men
should
follow
any
way
of
wickedness
securely
and
quietly
if
they
believed
it
did
tend
to
so
sad
an
end
.
If
they
did
throughly
and
stedfastly
believe
the
everlasting
Punishments
in
another
world
,
they
would
not
run
the
hazard
of
them
for
all
the
pleasures
and
profits
of
this
world
,
nor
think
the
greatest
spiritual
care
and
pains
too
great
(
in
a
way
of
Religion
)
to
make
sure
of
escaping
it
.
And
that
the
Terror
of
the
Lord
(
in
the
knowledge
of
it
)
tends
to
perswade
men
(
to
leave
their
sins
)
is
clearly
intimated
by
the
manifold
threats
of
wrath
and
punishment
against
the
children
of
disobedience
,
Rom.
1.18
.
Colos.
3.5
,
6
,
&c.
for
what
do
those
threatnings
serve
for
,
if
not
to
deter
men
from
sin
?
And
if
any
punishment
will
tend
that
way
,
surely
everlasting
punishment
much
more
.
And
on
the
other
side
,
that
wicked
men
would
be
more
bold
to
sin
,
if
they
were
fully
perswaded
that
there
shall
be
no
everlasting
punishment
after
this
life
(
and
say
as
the
Epicure
,
Let
us
eat
and
drink
for
to
morrow
we
dye
)
is
so
plain
that
I
shall
not
write
one
line
to
prove
it
,
yet
nevertheless
I
shall
consider
what
he
hath
said
to
disprove
it
.
And
first
(
to
pass
over
his
extravagancies
from
the
92.
page
to
102.
about
the
Decree
of
God
as
relating
to
mans
fall
,
and
the
like
points
which
are
thrust
in
perforce
,
by
the
head
and
shoulders
,
His
Arguments
to
prove
the
Belief
of
Hell
no
preservation
from
sin
.
and
have
no
more
to
do
with
the
point
in
hand
,
than
the
Lines
of
his
Book
with
the
Beams
of
the
Sun
;
I
say
passing
these
)
I
shall
come
directly
to
his
Reasons
,
in
the
103.
page
,
thus
.
Mr.
R.
—
That
the
belief
of
Hell
torments
is
no
such
preservative
from
sin
,
is
evident
;
for
the
greatest
sinners
believe
there
is
such
and
yet
sin
still
.
But
what
doth
he
mean
by
[
such
a
preservative
from
sin
]
and
by
[
believing
them
.
]
If
he
mean
in
the
former
,
a
total
and
compleat
preservative
,
such
as
keeps
them
from
all
sin
,
Examined
.
I
confess
it
is
not
such
a
preservative
:
or
if
he
mean
it
of
such
as
preserves
them
from
the
common
practice
of
gross
sins
,
I
grant
it
also
.
But
yet
the
belief
of
Hell
is
a
preservative
from
sin
in
some
measure
,
and
keeps
wicked
men
(
so
far
as
it
is
believed
by
them
)
from
sinning
with
so
much
greediness
,
security
and
peace
as
otherwise
they
would
.
As
the
Laws
of
the
Land
against
Robberies
and
Murders
,
do
keep
men
from
committing
such
crimes
so
often
and
so
securely
,
as
otherwise
they
would
do
,
though
they
do
not
wholly
restrain
them
from
those
crimes
.
And
now
let
us
examine
his
Reason
or
proof
,
viz.
Because
the
greatest
sinners
do
believe
there
is
a
Hell
,
and
yet
sin
still
as
much
as
ever
;
This
saith
he
,
maketh
it
evident
,
that
the
belief
of
Hell
is
no
such
preservative
against
sin
.
But
this
proof
proves
nothing
,
nor
would
he
himself
like
of
it
in
another
case
:
for
(
if
he
be
not
an
Atheist
)
he
will
easily
grant
,
that
the
belief
of
a
God
doth
really
tend
to
cleanse
mens
hearts
and
reform
their
lives
:
yet
there
is
not
any
grosser
wickedness
in
the
world
than
those
that
are
committed
by
some
who
profess
to
believe
there
is
a
God
,
and
do
believe
it
after
a
sort
(
and
would
abhor
that
man
that
should
say
there
is
none
)
He
adds
for
confirmation
as
follows
—
R.
for
though
they
be
never
so
wicked
,
yet
they
hope
the
Torments
of
Hell
,
which
they
believe
do
not
belong
to
them
,
or
that
they
may
repent
before
they
dye
,
&c.
Just
so
may
I
say
of
the
other
.
For
though
men
believe
there
is
a
God
,
yet
they
(
too
often
)
hope
that
he
sees
them
not
,
or
that
he
is
not
much
offended
with
their
wickedness
,
or
the
like
.
And
yet
I
will
not
doubt
but
the
belief
of
a
God
tends
in
it self
,
to
do
some
good
upon
men
,
(
nor
doth
my
Author
himself
imagine
that
an
Atheistical
opinion
is
a
friend
to
Religion
,
but
an
enemy
it
.
)
And
secondly
,
what
doth
he
mean
by
a
Belief
of
Hell
torments
?
If
he
mean
it
of
a
slight
belief
,
a
fleeting
opinion
that
they
are
real
,
while
they
know
little
reason
why
they
should
believe
them
,
but
only
because
others
are
of
that
judgment
;
This
I
confess
is
no
great
preservative
from
sin
,
but
a
grounded
and
fixed
belief
of
them
is
assuredly
a
great
preservative
from
it
as
was
seen
before
.
P.
103.
The
following
lines
contain
no
great
matter
,
but
only
a
story
of
a
drunken
Arminian
,
that
said
he
was
at
present
in
a
state
of
Damnation
,
but
to
morrow
(
when
sober
)
should
return
into
a
state
of
grace
.
And
why
might
he
not
have
told
us
as
well
of
John
a
Leydon's
many
Marriages
,
or
Knipperdoling's
Breathing
upon
the
people
when
he
bad
them
receive
the
Holy
Ghost
.
And
what
if
the
Arminian
spoke
so
sottishly
when
he
was
drunk
,
or
were
of
the
same
principles
when
he
was
sober
,
yet
he
never
was
so
blind
when
drunk
,
or
so
bold
when
sober
,
as
to
deny
there
is
a
Hell
,
and
to
compare
the
terrors
and
torments
thereof
with
the
flames
of
Purgatory
,
and
the
Chimerical
Bulbeggars
that
women
sometimes
fright
little
children
with
,
as
he
hath
done
,
in
page
88.
and
90.
of
his
admired
Book
.
Secondly
,
he
proceeds
after
this
manner
.
R.
—
If
fear
of
Hell
were
a
preserver
against
sin
,
His
second
Reason
.
p.
104.
then
those
that
are
delivered
from
that
fear
(
and
believe
they
shall
be
saved
)
would
sin
more
than
others
,
which
is
not
so
.
Very
true
,
if
they
have
nothing
more
or
better
to
preserve
them
from
sinful
courses
;
but
if
they
have
the
love
of
God
and
holiness
in
their
hearts
,
they
will
shun
the
ways
of
sin
,
though
freed
from
the
fears
of
Hell
.
In
a
word
,
though
the
godly
would
eschew
evil
when
he
is
freed
from
the
fears
of
Hell
,
yet
the
wicked
man
would
follow
it
the
more
if
he
were
so
.
And
I
doubt
not
but
many
such
have
been
more
bold
to
do
wickedly
since
his
Book
against
Hell
came
into
the
world
,
than
ever
they
were
before
.
In
the
105.
page
,
p.
105.
He
hath
nothing
that
is
worth
a
large
consideration
,
yet
that
which
may
seem
any
thing
pertinent
shall
not
be
omitted
,
viz.
[
That
the
lusts
of
men
are
stronger
than
the
fears
of
Hell
.
]
No
wonder
if
they
be
so
in
this
Age
,
wherein
such
a
skilful
workman
as
Mr.
R.
hath
used
all
his
craft
to
make
them
believe
there
is
no
Hell
.
But
if
men's
belief
of
it
were
stronger
,
the
fear
of
it
would
prevail
against
their
strongest
sinful
lusts
,
so
as
that
they
would
not
give
themselves
over
to
follow
and
fulfil
them
in
their
ordinary
course
.
In
the
106.
page
,
He
hath
several
Texts
of
Scripture
,
as
Psal.
19.11
.
p.
106.
Malachi
2.2
.
and
others
,
which
tend
not
so
much
as
in
shew
to
confirm
that
which
he
had
undertaken
to
prove
.
But
possibly
he
might
suppose
that
some
will
think
the
better
of
his
Book
when
they
see
so
many
Scriptures
in
one
page
,
though
they
be
not
serviceable
to
his
design
.
And
having
spoken
somewhat
Heathenishly
before
,
he
will
now
make
his
Reader
amends
in
part
with
a
Divine
Axiome
of
his
own
in
the
106.
page
line
3.
[
If
sinners
could
enjoy
all
the
pleasures
of
sin
for
a
season
,
yet
they
will
find
that
they
have
made
a
bad
bargain
of
it
.
]
Which
I
confess
is
a
truth
;
but
it
will
better
appear
to
be
so
by
my
Doctrine
,
than
by
his
.
If
they
live
and
dye
ungodly
,
and
so
come
to
everlasting
miseries
,
they
will
see
what
a
bad
bargain
it
was
to
purchase
those
miseries
with
the
pleasures
of
sin
for
a
season
;
but
if
they
be
turned
into
nothing
at
the
day
of
Judgment
(
as
he
would
have
us
think
)
Then
(
in
that
state
,
if
I
might
call
it
a
state
)
they
could
not
be
sensible
of
any
of
their
follies
,
in
chusing
the
pleasures
of
sin
before
the
pleasures
of
piety
.
Doubtless
too
many
in
the
world
(
yea
too
many
that
I
know
in
the
world
)
would
think
it
no
very
hard
bargain
,
but
rather
account
it
a
happiness
in
some
degree
,
if
they
could
but
please
themselves
(
as
they
would
)
with
their
lyes
and
slanders
,
The
fruits
of
Mr.
R's
Doctrine
.
their
malice
and
profaneness
,
&c.
and
be
assured
at
the
same
time
,
that
they
should
suffer
no
worse
punishment
than
to
be
turned
into
nothing
.
(
after
they
had
wrought
all
the
mischief
they
are
able
.
)
Would
they
not
then
be
content
(
if
the
Laws
of
the
Land
would
allow
it
)
to
hear
a
Sermon
but
once
a
year
?
and
cast
off
the
very
shew
of
Religion
?
Would
they
not
be
content
to
sit
round
a
Barrel
(
in
the
midst
of
a
Green
)
on
the
Lord's
day
in
the
Afternoons
(
yea
in
the
Forenoons
too
)
and
desire
no
better
company
than
New
Cards
and
Old
Stories
,
all
the
day
long
?
Would
not
a
desperate
Damning
Gallant
be
more
welcome
to
them
than
a
Preacher
?
and
his
shameless
,
Whorish
,
Heathenish
Boastings
be
more
pleasing
to
their
honest
hearts
,
than
the
best
Sermons
of
the
other
?
Yea
,
would
they
not
count
him
a
useless
creature
,
and
think
him
unworthy
so
much
as
of
the
dregs
of
their
Merry-go-down
,
for
all
the
pains
that
he
took
to
prevent
their
Damnation
?
For
if
it
can
do
them
no
more
hurt
than
to
consume
them
to
nothing
,
they
will
not
much
value
it
,
since
that
which
makes
an
end
of
them
,
will
also
make
an
end
of
their
Sorrows
:
and
that
it
will
do
no
worse
,
they
have
this
pamphlet
to
perswade
them
;
but
let
them
not
trust
to
it
,
for
its
Author
was
not
infallible
:
Mr.
Samuel
was
no
Prophet
,
nor
Mr.
Richardson
any
of
those
that
wrote
by
the
Spirit
.
And
what
he
pretends
for
it
from
[
the
Destruction
]
of
the
wicked
,
hath
received
a
censure
in
the
first
Chapter
.
p.
107
,
&c.
In
the
107.
page
,
and
those
that
follow
to
the
113.
page
,
he
speaks
little
or
nothing
that
needs
to
be
examined
by
me
,
for
it
tends
not
(
so
far
as
I
can
apprehend
)
to
strengthen
his
cause
in
general
,
nor
to
confirm
that
particular
point
,
which
he
hath
last
endeavoured
to
defend
.
And
having
no
more
to
say
to
him
as
yet
,
I
shall
clear
one
truth
,
which
tends
to
make
my
way
the
plainer
when
I
shall
meet
with
him
again
,
viz.
when
I
come
to
take
a
view
of
his
considerations
,
&c.
in
the
113
,
114.
pages
,
The
endless
punishment
of
the
Devils
,
proved
.
and
the
rest
.
The
truth
that
I
assert
(
in
this
case
)
is
thus
:
That
the
fallen
Angels
shall
be
punished
with
everlasting
punishment
,
Matth.
25.41
.
We
read
of
everlasting
fire
prepared
for
them
,
therefore
they
shall
suffer
everlastingly
in
it
,
for
if
they
should
suffer
in
it
but
for
a
time
,
to
what
purpose
(
to
speak
with
Reverence
)
should
everlasting
fire
be
prepared
for
them
?
The
word
everlasting
,
which
hath
hitherto
been
looked
upon
as
one
of
the
saddest
properties
of
that
fire
,
would
signifie
very
little
in
point
of
Terror
,
if
it
did
not
suppose
the
everlastingness
of
their
punishment
,
for
whom
it
is
prepared
.
As
the
durableness
of
a
Dungeon
or
Prison
will
be
matter
of
small
consideration
to
those
that
shall
endure
but
a
little
while
in
it
.
And
their
perpetuity
under
punishment
may
also
be
cleared
from
their
perpetuity
in
sinning
(
their
everlasting
impenitency
)
The
Devils
are
past
all
true
repentance
for
their
sins
,
and
therefore
they
that
continue
impenitent
are
called
the
children
of
the
Devil
,
ye
are
of
your
father
the
Devil
,
said
our
Saviour
to
the
obstinate
Jews
of
old
.
And
if
the
Devils
will
never
truly
repent
of
their
sins
,
what
wonder
if
they
never
be
released
out
of
punishment
?
(
yet
I
do
not
conclude
they
should
be
forgiven
if
they
should
repent
,
for
God
hath
not
made
any
promise
of
Mercy
to
them
upon
any
terms
,
nor
hath
he
provided
any
Mediator
for
them
.
)
To
which
I
might
add
(
as
equally
serviceable
to
my
present
purpose
)
those
places
of
Scripture
,
that
tell
us
,
that
the
sin
against
the
Holy
Ghost
shall
never
be
forgiven
.
Matth.
12.32
.
And
if
it
never
be
forgiven
,
they
that
commit
it
shall
never
come
out
of
punishment
after
the
day
of
Wrath
is
come
upon
them
.
And
thus
we
have
seen
the
certainty
of
the
Devils
everlasting
punishment
,
which
of
it self
will
cut
asunder
the
sinews
of
several
of
Mr.
R's
Arguments
as
shall
be
seen
in
the
next
Section
.
CHAP.
III.
SECT.
II.
The
strong
man
armed
,
and
his
strength
discovered
,
or
Mr.
Richardson's
deep
considerations
considered
.
HItherto
he
hath
fought
(
as
it
were
)
at
a
distance
,
but
now
(
in
the
following
part
of
his
Pamphlet
)
he
comes
more
close
,
and
strikes
down-right
blows
upon
the
Antichristian
Priests
and
all
sorts
of
Priests
(
to
use
his
own
words
)
that
so
he
may
,
if
it
be
possible
,
beat
them
out
of
their
fond
conceits
about
the
everlastingness
of
hell
torments
.
And
though
the
number
Seven
be
accounted
a
Number
of
perfection
,
yet
he
will
go
as
far
as
Ten
:
for
so
many
considerations
it
hath
pleased
him
to
offer
us
in
the
113
,
&c.
pages
.
And
though
his
folly
hath
been
somewhat
evident
by
what
hath
been
said
,
yet
I
think
I
may
affirm
the
same
of
it
,
which
the
Queen
of
Sheba
once
did
of
Solomons
wisdom
,
p.
113.
that
one
half
of
it
(
Reader
)
hath
not
been
told
thee
,
p.
113.
l.
1.
Mr.
R.
—
Several
considerations
that
there
is
not
to
be
any
punishment
that
shall
never
end
.
B.
O
fortunate
sir
,
what
happy
Planet
were
you
born
under
that
ever
you
should
be
able
(
and
willing
)
to
do
such
a
great
work
as
this
,
and
so
effectually
to
strengthen
the
hearts
of
the
enemies
of
God
in
their
most
raging
resolute
wickednesses
?
Well
:
If
you
make
good
what
you
have
undertaken
,
you
shall
surely
have
the
credit
of
it
—
&
eris
mihi
magnus
Apollo
,
yea
,
and
for
your
diligent
endeavour
in
this
kind
,
you
shall
(
by
my
consent
)
refresh
your
heart
with
Malmsbury
Ale
,
be
a
Chaplain
to
Mr.
Hobbs
,
and
contemplate
the
beauty
of
his
famed
Leviathan
.
But
let
us
come
to
the
work
,
and
consider
a
little
your
several
considerations
,
and
we
will
not
disturb
their
good
order
,
but
take
them
,
one
after
another
,
as
they
come
to
hand
.
R.
—
p.
113.
l.
6.
first
we
do
not
find
the
place
of
Hell
mentioned
in
any
of
the
six
days
work
of
God
,
and
if
it
be
not
found
in
Gods
Creation
,
it
is
a
ground
for
us
to
judge
that
it
is
of
mans
Creation
,
viz.
a
vain
imagination
,
&c.
B.
These
are
plain
words
indeed
,
and
he
hath
spoken
no
parable
therein
,
but
how
well
he
hath
spoken
a
few
words
will
discover
.
For
first
,
how
would
he
behave
himself
if
he
were
to
dispute
with
any
such
as
the
Sadducees
of
old
,
who
held
there
was
no
Angel
or
Spirit
?
for
they
might
very
easily
argue
thus
—
We
read
not
in
the
History
of
the
six
days
work
,
of
the
Creation
of
Angels
,
therefore
there
be
no
such
creatures
in
the
world
.
If
Mr.
R.
denies
the
proposition
,
he
must
forget
the
first
of
Genesis
,
or
shew
us
some
place
of
it
that
mentions
the
making
of
Angels
,
Mr.
R's
first
consideration
proves
as
well
that
there
is
no
Angel
.
which
he
cannot
do
.
If
he
deny
the
consequence
,
he
must
disparage
the
Learning
of
no
less
man
than
himself
:
for
his
is
just
of
the
same
complexion
,
There
is
no
mention
of
a
Hell
in
the
six
days
works
,
therefore
there
is
no
Hell
—
so
that
if
this
consideration
will
prove
there
is
no
Hell
,
it
will
also
prove
there
is
no
Angel
,
and
consequently
no
Devil
neither
(
for
Devils
are
confessed
to
be
no
other
than
wicked
Angels
or
Spirits
)
and
if
so
,
the
Damner's
imprecation
[
the
Devil
take
me
]
will
be
only
Nonsense
and
not
profaneness
or
wickedness
.
Nor
Heaven
of
Glory
.
2.
May
he
not
at
the
same
charges
prove
(
as
well
)
that
there
is
no
place
of
glory
for
the
Righteous
,
as
that
there
is
no
place
of
torment
for
the
Wicked
?
for
't
is
a
question
whether
the
Heaven
of
Glory
be
mentioned
in
the
first
of
Genesis
or
not
.
It
is
said
indeed
there
[
God
created
the
Heaven
]
but
the
Hebrew
is
rendred
by
Fagius
,
Vid.
Synops.
Crit.
in
Gen.
1.
Coelum
hoc
,
i.
e.
This
Heaven
,
that
is
the
visible
Heaven
:
and
other
good
Divines
are
not
afraid
to
say
,
that
Moses
in
that
Chapter
meant
only
to
reckon
up
the
visible
works
of
God
(
in
the
former
part
of
it
)
and
yet
I
shall
not
doubt
whether
there
be
another
Heaven
above
that
,
because
I
am
not
certain
that
any
such
is
intended
in
that
place
;
but
do
believe
it
because
of
the
Testimony
of
other
Scriptures
:
and
so
will
I
believe
there
is
a
Hell
,
because
it
is
mentioned
in
other
places
,
though
it
be
not
in
the
first
of
Genesis
.
His
second
Consideration
is
no
less
vain
than
the
former
,
as
thus
:
—
R.
Solomon
was
the
Wisest
of
men
,
p.
114.
and
yet
in
his
writings
he
mentions
no
Hell
,
nor
any
everlasting
Punishment
,
&c.
which
he
would
have
done
if
he
had
known
of
them
.
B.
What
doth
he
think
of
Proverbs
15.24
.
The
way
of
life
is
above
to
the
wise
,
that
he
may
depart
from
Hell
beneath
.
Doth
not
Solomon
speak
of
Hell
in
that
place
,
or
can
he
perswade
us
that
it
means
no
more
than
the
grave
,
when
experience
shews
that
the
best
and
wisest
do
not
scape
that
no
more
than
the
worst
:
yet
that
Hell
(
there
mentioned
)
is
manifestly
supposed
to
be
such
as
the
wise
(
walking
in
the
way
of
wisdom
)
may
certainly
escape
.
2.
Christ
was
wiser
than
Solomon
himself
,
Matth.
25.46
.
and
he
hath
told
us
of
[
everlasting
punishment
]
whether
the
other
hath
or
not
.
3.
Solomon
speaks
not
(
at
least
not
plainly
)
of
the
Deity
of
the
Holy
Ghost
,
of
the
union
of
the
Divine
and
Humane
Nature
in
the
person
of
Christ
,
or
of
the
imputation
of
his
Righteousness
to
believers
;
yet
Christians
have
believed
those
points
,
and
I
hope
the
Socinians
shall
never
baffle
us
out
of
our
Faith
therein
.
In
a
word
,
though
Solomon
were
the
wisest
man
,
yet
God
never
intended
that
all
Truth
should
be
comprised
in
the
small
Books
that
he
hath
written
.
In
his
Third
Consideration
,
p.
115.
he
tells
us
(
out
of
the
Hebrew
Doctors
writings
)
of
the
seven
thousand
years
,
in
the
world
to
come
in
which
all
Souls
shall
be
blessed
]
If
such
a
piece
of
Jewish
learning
be
pleasing
to
such
a
Rabbi
as
Mr.
R.
yet
that
's
little
reason
why
I
or
other
Christians
should
be
in
love
with
it
;
and
I
think
it
more
worthy
to
be
slighted
than
to
be
answered
.
And
that
which
he
concludes
with
[
The
Jews
were
great
searchers
of
Scripture
,
and
if
everlasting
punishment
were
to
be
found
therein
,
they
would
have
seen
it
.
]
This
,
I
say
,
is
as
little
to
be
regarded
;
for
no
wise
Man
ever
thought
that
the
Jews
ever
saw
,
or
acknowledged
all
Scripture-truths
,
they
had
as
many
errors
and
weaknesses
as
other
Men.
p.
116.
R.
—
The
Saints
recorded
in
Scripture
,
did
not
believe
there
was
any
punishment
for
any
to
endure
,
that
shall
never
end
;
for
in
their
penitential
confessions
,
they
do
not
confess
such
punishment
to
have
been
deserved
by
them
:
Dan.
9
To
us
belongs
confusion
of
face
.
(
This
is
his
fourth
Consideration
.
)
p.
117
,
118.
And
in
the
following
Lines
,
we
have
the
second
part
of
it
,
to
the
same
Tune
,
in
these
words
.
—
—
We
do
not
find
that
ever
they
gave
thanks
for
such
a
deliverance
,
or
so
much
as
prayed
for
it
;
which
yet
could
not
but
appear
the
greatest
deliverance
,
if
they
had
known
of
it
.
B.
The
substance
of
this
Reasoning
is
thus
:
[
The
Saints
did
not
confess
any
Everlasting
Punishment
to
be
deserved
by
them
,
&c.
]
I
answer
.
Yes
,
they
did
implicitly
confess
so
much
;
for
,
in
the
Text
he
mentions
,
in
9.
Daniel
,
To
us
belongs
confusion
of
face
,
it
is
not
limited
to
temporal
confusion
,
and
therefore
may
fitly
be
extended
to
Eternal
confusion
.
Psal.
44.23
.
Psal.
44.23
.
They
pray
thus
[
O
cast
us
not
off
for
ever
.
]
which
was
an
acknowledgment
,
that
God
justly
might
have
cast
them
off
for
ever
,
for
their
sin
.
And
in
Psal.
79.5
.
Lord
,
wilt
thou
be
angry
for
ever
?
Is
not
that
an
acknowledgment
,
that
he
might
pour
out
his
anger
upon
them
,
(
i.
e.
punish
them
)
for
ever
for
their
sins
?
And
if
it
were
as
he
would
have
it
,
the
Argument
would
prove
but
little
,
for
the
Saints
in
Scripture
did
not
expresly
confess
,
that
they
deserved
to
be
given
over
to
the
Devil's
Tyranny
,
to
be
possessed
,
and
terrified
,
and
tormented
by
him
,
and
yet
Christians
will
not
doubt
but
their
sins
deserve
so
much
.
To
the
2d
.
part
.
And
the
other
may
be
answered
as
easily
;
for
though
I
should
grant
,
that
the
Saints
in
Scripture
did
not
expresly
give
thanks
for
their
deliverance
from
endless
punishment
,
yet
that
is
far
from
proving
,
that
there
is
no
such
thing
:
for
they
did
not
give
thanks
in
that
manner
for
Heaven
it self
,
and
their
appointment
to
it
,
yet
we
are
very
sure
that
there
is
a
Heaven
,
and
that
they
are
appointed
to
it
.
—
2.
I
do
not
remember
that
ever
they
said
,
[
we
give
thee
thanks
,
O
Lord
,
for
giving
us
thy
Holy
Spirit
to
instruct
us
]
and
yet
the
Text
tells
,
that
it
was
so
in
those
very
words
:
Nehem.
9.20
.
Thou
gavest
also
thine
Holy
Spirit
to
instruct
them
:
And
yet
they
could
not
but
know
that
it
was
a
very
great
benefit
;
(
to
allude
to
my
Author's
expression
)
Nor
did
they
pray
(
expresly
,
and
in
Terminis
)
to
be
delivered
from
evil
spirits
,
and
their
malice
and
violence
:
Yet
I
verily
believe
they
want
not
will
nor
power
to
do
us
violence
,
(
every
Hour
in
the
Day
)
if
our
God
did
not
over-rule
,
and
restrain
them
.
Consid.
5.
R.
Christ
,
when
on
Earth
,
did
weep
for
the
Jews
,
p.
119.
because
of
that
desslation
that
was
to
come
upon
them
:
would
he
not
much
more
have
spoken
of
a
punishment
never
to
end
,
and
have
wept
for
them
that
should
suffer
that
,
if
there
were
any
such
to
be
endured
by
any
?
B.
It
is
not
unfit
to
be
noted
,
how
blind
those
Men
are
that
have
not
a
mind
to
see
the
Truth
.
[
He
would
have
spoken
of
such
a
Punishment
,
if
there
had
been
such
,
&c.
]
As
some
Men
will
face
us
down
,
(
and
vow
most
stoutly
)
that
they
did
not
those
things
which
we
saw
them
do
;
So
Mr.
R.
by
that
speech
of
his
,
would
make
Christians
believe
,
that
our
Lord
never
spake
any
thing
to
that
purpose
,
when
they
have
often
read
his
plain
words
concerning
it
,
Matth.
25.
last
Verse
,
[
These
shall
go
away
into
everlasting
punishment
.
]
But
saith
he
[
He
would
have
wept
for
them
that
should
have
suffered
such
a
Punishment
.
]
And
so
he
might
for
ought
he
knows
to
the
contrary
,
for
many
things
that
Jesus
did
are
not
written
.
(
Joh.
21.
)
But
it
is
not
written
so
of
him
:
True
,
but
what
of
that
?
for
in
the
Gospel
we
read
of
some
that
should
dye
in
their
sins
,
and
be
shut
out
of
Heaven
,
Matth
7.14
.
&c.
and
yet
we
read
not
that
he
wept
for
them
,
which
notwithstandi●g
was
a
misery
in
the
saddest
sense
.
His
6.
Consideration
is
an
Assertion
,
p.
120.
That
Scripture
maketh
no
mention
of
any
Punishments
,
but
those
in
this
life
;
which
certainly
argues
more
strength
of
his
Brow
than
of
his
Brain
,
31.
to
the
end
.
and
will
not
be
believed
by
them
that
believe
the
25.
of
Matth.
(
to
mention
no
more
at
this
time
)
for
therein
we
find
a
Day
,
wherein
all
Nations
shall
be
gathered
before
Christ
,
and
have
their
sentence
according
to
their
works
,
to
everlasting
life
,
or
punishment
:
(
which
will
be
after
most
of
them
have
been
dead
a
long
time
,
as
I
need
not
prove
to
them
that
believe
that
Article
of
our
Creed
,
that
He
shall
come
to
judge
the
quick
and
the
dead
.
)
There
is
nothing
more
that
needs
to
be
considered
by
me
,
but
only
his
heaping
up
Texts
of
Scripture
one
upon
another
;
for
upon
this
occasion
,
(
in
this
120.
page
)
he
hath
as
many
Texts
as
Lines
,
which
yet
prove
no
more
,
[
that
there
shall
be
no
punishment
after
this
life
]
than
Mr.
Hobbs
his
Latine
Epistle
to
Mr.
Wood
,
will
prove
Dr.
Fell
to
be
no
Scholar
.
(
And
this
,
Reader
,
may
be
a
caution
to
thee
,
that
thou
dost
not
always
conclude
the
Excellency
of
a
Book
,
or
a
Sermon
,
from
the
multitude
of
Texts
of
Scripture
that
are
alledged
therein
,
for
a
Man
may
name
many
,
when
most
of
them
are
little
to
the
purpose
they
are
brought
for
,
and
then
they
will
profit
thee
no
more
,
than
the
Meat
that
goes
beside
thy
Mouth
will
nourish
thee
:
'T
is
not
how
many
Texts
,
but
how
pertinent
to
the
point
in
hand
,
that
is
to
be
most
regarded
.
)
p.
121.
R.
—
God's
punishment
of
sin
is
not
of
so
large
an
extent
as
his
mercy
,
Psal.
108.
Thy
mercy
is
great
above
the
Heavens
:
(
And
more
of
the
same
excellency
,
which
they
that
want
may
read
in
the
same
page
,
I
shall
not
trouble
my self
to
transcribe
it
.
)
B.
We
would
know
what
he
means
,
when
he
saith
God's
punishment
of
sin
is
not
of
such
a
large
extent
as
his
mercy
.
]
If
he
mean
,
that
the
principle
of
it
,
and
whence
it
flows
,
viz.
God's
Justice
is
not
so
extensive
as
his
mercy
,
I
may
safely
deny
it
;
His
Justice
being
Infinite
,
as
it
is
the
Justice
of
an
Infinite
Being
:
If
he
means
it
of
the
exercising
mercy
,
and
his
inflicting
punishment
;
Then
I
say
in
like
manner
,
that
the
objects
of
punishment
are
as
many
,
yea
more
than
the
objects
of
his
special
and
saving
mercy
:
All
that
live
and
dye
ungodly
shall
feel
his
vengeance
,
and
they
are
without
controversie
the
greatest
Number
.
Wide
is
the
Gate
that
leads
to
destruction
,
Matth.
7.14
,
15
and
many
there
be
that
go
in
thereat
;
and
(
on
the
contrary
)
Narrow
is
the
way
that
leadeth
to
life
,
and
few
there
be
that
find
it
.
That
of
the
Psalmist
,
[
That
his
mercy
is
great
above
the
Heavens
]
signifies
no
more
than
the
Infiniteness
of
his
mercy
,
in
that
it
knows
no
bounds
,
but
was
from
everlasting
predestination
,
and
shall
be
to
everlasting
glorification
upon
the
objects
of
mercy
,
even
them
that
fear
him
;
but
doth
not
intimate
that
he
will
actually
pardon
more
sinners
than
he
will
punish
.
p.
122.
R.
—
Death
(
in
Job
)
is
called
the
King
of
Terrors
,
therefore
Death
is
the
greatest
punishment
,
and
the
most
terrible
;
But
if
there
were
an
everlasting
punishment
after
Death
,
Job
18.14
.
that
would
be
the
King
of
Terrors
,
for
Death
is
not
terrible
in
comparison
of
that
.
—
B.
This
reasoning
is
not
so
strong
,
as
at
first
view
it
may
seem
to
be
,
and
is
very
far
from
proving
,
that
Death
is
the
worst
punishment
,
that
ungodly
sinners
are
subject
to
.
For
first
,
What
necessity
is
there
of
expounding
Job
18.14
.
of
death
?
The
Text
doth
not
mention
Death
,
and
I
know
nothing
in
the
Context
,
that
will
force
us
to
interpret
it
thereof
.
The
Learned
[
](A29219-e29820-b)*
*
Interpretum
pene
dixerim
,
Coryphaeus
.
Vti
Doctiss
.
Polus
in
praef.
ad
vol.
2.
Synops.
Mercerus
,
a
Man
well
skilled
in
the
Hebrew
,
renders
it
by
gravissimos
terrores
,
which
may
be
in
this
life
,
as
well
as
in
another
:
The
King
of
Terrors
,
by
a
common
Hebraisme
,
signifies
powerful
,
commanding
,
conquering
Terrors
,
which
may
be
fitly
understood
of
the
Soul
in
its
separated
state
,
when
the
Terror
of
the
Lord
,
and
the
immediate
impressions
of
his
wrath
have
taken
hold
upon
the
impenitent
Soul
.
Well
,
but
my
Author
will
not
so
easily
yield
to
have
it
understood
of
any
thing
but
Death
,
because
that
is
most
for
his
design
,
wherefore
let
us
see
if
(
taken
in
that
sense
)
it
will
be
any
help
to
his
cause
;
and
I
shall
not
fear
to
undertake
the
Negative
.
I
will
prove
,
I
say
,
that
it
will
not
:
For
,
the
King
of
Terrors
is
but
[
most
terrible
]
if
we
make
the
most
of
it
that
we
can
.
Now
Death
may
be
said
to
be
most
terrible
,
though
there
be
a
greater
terror
after
Death
;
For
[
most
terrible
]
is
not
necessarily
the
very
uttermost
terror
that
can
be
,
but
in
general
very
terrible
.
As
when
the
Thunder
shook
down
the
Houses
in
Amsterdam
,
upon
the
Heads
of
them
that
dwelt
therein
,
it
may
lawfully
be
said
,
that
it
was
a
most
terrible
Day
to
them
,
yet
the
Day
of
Judgment
will
be
more
terrible
than
that
,
2
Pet.
3.10
.
wherein
the
Heavens
being
on
fire
shall
be
dissolved
,
and
the
Earth
with
the
works
therein
shall
be
burnt
up
.
So
when
Men
are
said
to
be
most
excellent
Scholars
or
Souldiers
,
we
mean
only
that
they
have
very
good
skill
in
Armes
and
Arts
,
but
not
that
they
do
exceed
all
others
therein
.
And
in
a
word
,
the
Scripture-phrase
is
Consonant
to
this
;
for
,
in
Ezekiel
33.
Ezek.
33.28
.
the
Lord
threatned
to
lay
the
Land
most
desolate
,
yea
he
assured
them
of
it
,
[
I
will
lay
it
most
desolate
]
and
yet
it
suffered
not
a
greater
desolation
than
other
Lands
had
suffered
,
and
doubtless
not
so
great
,
in
all
respects
,
as
the
Land
of
Sodom
had
done
:
So
that
[
most
desolate
]
is
in
substance
no
more
than
very
desolate
:
And
so
understand
the
King
of
Terrors
,
or
most
terrible
,
of
that
which
is
very
terrible
,
as
Death
may
be
,
(
and
is
to
many
)
though
there
be
a
worse
thing
after
Death
,
to
them
that
dye
in
their
sins
.
And
indeed
Death
is
most
terrible
,
as
it
hath
relation
to
that
which
comes
after
it
—
(
which
is
enough
for
this
new
cavil
.
)
Consider
.
9.
R.
—
Sin
is
punished
to
the
full
in
this
life
,
Ezek.
36.18
.
I
poured
out
my
fury
upon
them
:
p.
123
,
124.
(
then
he
adds
)
would
ye
have
it
to
be
punished
to
the
full
in
this
life
,
and
afterwards
with
a
punishment
never
to
end
?
—
then
after
some
extravagancies
he
adds
in
the
next
page
[
't
is
as
disagreeable
to
justice
to
punish
sin
twice
,
as
to
receive
the
payment
of
a
debt
twice
.
]
B.
Herein
(
I
confess
)
he
hath
hit
the
mark
as
well
as
if
he
had
been
Thomas
Gunne
himself
:
for
the
whole
state
of
the
question
turns
upon
this
hinge
[
whether
sin
be
punished
to
the
full
in
this
life
]
And
as
Mr.
R.
and
I
can
agree
but
in
few
things
,
so
in
this
we
differ
as
much
as
may
be
,
for
I
say
it
is
not
,
and
my
reasons
are
these
.
1.
Because
many
ungodly
men
have
had
a
continued
state
of
prosperity
,
and
scarce
ever
felt
any
thing
that
they
accounted
a
punishment
(
yea
,
nothing
more
common
than
for
such
persons
to
conclude
their
sins
are
pardoned
because
they
do
not
find
themselves
punished
for
them
)
I
was
envious
at
the
prosperity
of
the
wicked
,
Psal.
73.
1
to
6
verse
.
and
in
the
following
words
he
tells
us
,
they
are
not
in
trouble
like
other
men
(
nor
doth
he
intimate
any
visible
Judgments
that
come
upon
them
in
this
life
.
)
And
can
Mr.
R.
perswade
himself
,
that
the
sins
of
such
men
were
punished
to
the
full
in
this
life
?
2.
Because
the
day
of
wrath
is
after
this
life
,
even
at
the
coming
of
Christ
.
See
Job
21.30
.
compared
with
the
Text
in
the
Margin
[
](A29219-e30140-b)*
*
2
Pet.
2.9
.
.
3.
Because
their
sins
make
them
worthy
of
everlasting
punishment
.
See
the
first
Chapter
of
this
Book
,
in
answer
to
the
question
how
it
is
just
to
punish
temporal
offences
eternally
?
But
(
on
the
contrary
)
my
Author
contends
that
sin
is
punished
to
the
full
in
this
life
,
or
at
least
he
saith
so
,
if
we
can
take
his
word
for
it
.
But
how
he
will
prove
it
who
can
tell
?
For
those
texts
of
Scripture
which
speak
of
his
pouring
out
his
fury
upon
the
wicked
in
this
life
,
as
Ezekiel
36.18
.
are
far
from
proving
that
there
is
no
wrath
for
them
in
another
life
.
Yea
,
so
far
,
as
that
they
will
manifestly
prove
the
contrary
:
for
if
God
punish
sin
in
the
day
of
his
Patience
,
how
much
more
will
he
punish
it
hereafter
in
the
day
of
his
wrath
,
which
is
called
the
day
of
the
Revelation
of
his
righteous
Judgment
,
and
the
day
of
perdition
to
ungodly
men
,
Rom.
2.5
.
in
2
Pet.
3.7
.
They
shall
awake
to
shame
and
everlasting
contempt
,
after
they
slept
(
as
it
were
)
in
the
dust
of
the
earth
,
Dan.
12.
and
yet
we
know
many
of
them
have
been
brought
to
shame
in
this
world
,
and
suffered
shameful
deaths
for
their
crimes
.
Object
.
But
it
is
not
agreeable
to
justice
to
punish
sin
twice
,
no
more
than
to
receive
the
payment
of
a
debt
twice
,
(
saith
Mr.
R.
)
Solut.
But
certainly
God
best
knows
what
is
justice
,
and
what
is
agreeable
to
it
,
and
there
is
no
unrighteousness
in
him
,
and
his
word
tells
us
of
wrath
to
come
as
well
as
wrath
present
,
and
of
everlasting
punishment
as
well
as
temporal
,
Matth.
25.
1
Thess.
1.
1
Thess.
1.10
.
And
the
punishment
he
will
inflict
upon
the
impenitent
in
another
world
,
will
be
so
far
from
any
appearance
of
injustice
,
as
that
it
will
be
the
revelation
of
his
righteous
judgment
in
the
Text
aforesaid
.
Rom.
2.5
.
Nor
is
it
any
shew
of
injustice
to
punish
sin
twice
unless
the
former
were
as
much
punishment
as
sin
deserves
,
(
as
a
man
may
justly
be
required
to
make
several
payments
of
a
debt
,
when
the
first
payment
is
not
to
the
full
)
and
if
my
Author
can
prove
that
sin
deserves
no
more
or
longer
punishments
than
the
punishments
of
this
present
life
,
he
will
shew
himself
a
man
of
rare
acuteness
.
Consider
.
10
His
Tenth
consideration
is
little
different
from
the
former
,
it
being
an
assertion
of
the
like
nature
,
viz.
That
there
is
not
a
worse
thing
than
Gods
fury
,
wrath
,
and
anger
,
and
these
(
saith
he
)
are
poured
out
in
this
life
(
he
means
to
the
full
so
as
that
there
shall
be
no
more
of
it
remaining
for
any
man
in
another
life
.
His
abuse
of
Scripture
.
p.
125.
)
And
how
will
he
prove
that
these
are
poured
out
to
the
full
in
this
present
life
?
Why
,
by
these
places
,
Ps.
78.49
.
Ps.
85.3
.
Job
14.13
.
The
former
he
renders
thus
,
he
poured
out
all
his
fierce
anger
,
but
by
his
leave
,
the
Text
saith
no
such
thing
,
but
rather
thus
,
[
he
cast
upon
them
the
fierceness
of
his
anger
]
or
as
Junius
renders
,
aestum
irae
suae
,
the
heat
of
his
anger
,
namely
,
by
bringing
great
calamity
upon
them
here
in
this
world
:
but
how
will
that
prove
there
is
no
punishment
for
the
impenitent
of
them
hereafter
?
So
Psal.
85.3
.
is
spoken
of
Gods
own
people
,
whom
he
would
magnifie
his
Mercy
upon
[
Thou
hast
covered
all
their
sins
,
Thou
hast
taken
away
all
thy
wrath
,
viz.
from
them
whose
sins
he
forgave
:
]
But
must
it
be
so
therefore
with
his
Enemies
too
,
that
dye
in
their
sins
and
would
never
consent
to
forsake
them
while
they
lived
?
So
upright
Job
speaks
of
wrath
that
would
be
past
as
to
himself
:
But
must
there
be
no
wrath
hereafter
for
the
mischievous
Hypocrite
?
Sure
that
was
far
from
his
thoughts
:
The
Hypocrites
in
heart
do
heap
up
wrath
;
Job
36
.
13●
.
(
viz.
against
themselves
,
as
't
is
plain
and
needs
no
proof
.
)
Wherefore
if
he
blame
those
that
make
too
bold
with
the
Scripture
,
he
must
needs
pass
a
hard
censure
on
himself
too
.
Yet
there
is
one
phrase
which
(
to
the
men
of
his
Religion
)
may
seem
to
favour
his
assertion
,
viz.
[
the
accomplishing
of
God's
anger
,
in
this
world
]
Ezek.
5.13
.
Ezek.
5.13
.
Considered
.
Thus
will
I
accomplish
mine
Anger
,
viz.
by
the
Judgments
mentioned
in
the
verse
before
,
Famine
,
&c.
But
those
people
there
spoken
of
may
be
considered
either
personally
,
or
civilly
and
nationally
:
his
anger
may
be
accomplished
as
to
National
judgments
,
when
it
is
not
so
as
to
personal
punishments
,
as
in
Sodom
,
&c.
2.
We
may
take
the
word
Anger
for
the
threatnings
of
punishment
which
he
had
made
against
them
in
particular
,
as
Rom.
1.18
.
The
wrath
(
or
anger
)
of
God
is
revealed
from
Heaven
,
i.
e.
His
threatnings
are
set
forth
.
So
here
v.
12.
A
third
part
of
thee
shall
dye
with
the
Pestilence
,
and
with
Famine
shall
they
be
consumed
,
&c.
Then
it
follows
,
Thus
(
v.
13.
)
shall
my
Anger
be
accomplished
;
as
much
as
if
he
had
said
,
Hereby
shall
my
threatning
of
judgment
(
in
the
8
and
9
verses
)
be
fulfilled
and
made
good
.
And
what
is
that
to
prove
that
there
is
no
worse
thing
for
the
worst
of
them
than
temporal
judgments
and
corporal
death
?
Surely
they
that
can
gather
such
a
conclusion
from
it
,
are
as
bad
Logicians
as
the
Mahometan
Priests
,
that
he
so
merrily
mentioneth
in
the
former
part
of
his
Book
.
Thus
,
Reader
,
I
have
considered
his
various
considerations
,
and
they
that
duly
consider
what
hath
been
said
in
answer
to
them
,
will
not
be
rung
to
sleep
(
in
their
sins
)
by
the
Musick
of
those
sweet
sounding
Bells
.
CHAP.
III.
SECT.
III.
Mr.
Richardson's
Richest
Learning
discovered
,
or
his
many
infallible
proofs
disproved
.
R.
—
p.
126.
line
6
,
and
7
,
&c.
many
infallible
proofs
that
there
is
not
to
be
any
punishment
after
this
life
that
shall
never
end
.
B.
UNgodly
sinners
are
more
than
secure
enough
in
their
evil
wayes
,
though
we
tell
them
never
so
often
(
from
the
word
)
of
the
Everlasting
Miseries
they
are
liable
to
:
How
safe
then
may
they
think
themselves
now
,
when
such
a
man
as
Mr.
R.
hath
given
them
,
not
only
some
Conjectures
against
them
,
or
probabilities
of
escaping
them
,
nor
barely
some
various
Considerations
to
comfort
their
hearts
against
the
fears
of
Hell
;
but
proofs
to
the
contrary
,
yea
Infallible
proofs
,
and
many
of
them
too
,
that
sinners
may
take
their
choice
,
and
see
which
likes
them
best
:
(
and
which
they
may
best
trust
to
,
to
secure
them
from
the
storms
of
endless
wrath
.
)
Will
they
not
now
bless
themselves
in
their
iniquities
,
and
think
themselves
almost
as
safe
in
a
way
of
sin
,
as
in
a
way
of
obedience
?
and
go
as
chearfully
to
a
Play-house
,
or
a
worse
House
,
as
to
a
Steeple-house
?
(
to
use
the
witty
word
of
the
religious
Separatists
.
)
And
now
by
all
means
let
us
take
his
infallible
proofs
,
since
we
may
have
so
good
a
bargain
in
them
,
viz.
more
than
Nineteen
to
the
Dozen
,
for
he
mentions
no
less
than
Twenty
of
them
.
And
(
by
the
way
)
was
it
not
strange
,
(
yea
most
exceeding
strange
)
that
there
should
be
so
many
proofs
of
it
to
be
found
,
and
yet
none
of
them
appear
to
the
eyes
of
his
many
Betters
,
such
as
St.
Austine
,
Chrysostome
,
Calvin
,
Beza
,
Whitaker
,
Whately
,
Perkins
,
Bolton
,
(
and
such
like
)
that
are
mentioned
by
my
Author
himself
,
and
are
confessed
to
be
pious
,
as
well
as
Learned
Men.
It
seems
their
Prayers
could
not
obtain
that
measure
of
Illumination
(
in
this
particular
)
which
his
have
done
:
(
for
he
hath
made
this
discovery
,
not
only
by
the
strength
of
his
wits
,
but
also
and
especially
by
the
fervency
and
frequency
of
his
Prayers
,
as
he
tells
us
in
the
Epistle
to
the
Reader
,
in
these
words
—
I
upon
often
seeking
God
,
and
diligent
search
,
&c.
am
fully
perswaded
that
it
is
the
truth
which
I
contend
for
.
—
)
Well
,
but
whatsoever
his
perswasions
may
be
,
we
must
not
be
perswaded
by
him
any
further
,
than
we
have
reason
for
it
;
Let
us
consider
his
infallible
proofs
,
(
and
if
they
prove
to
be
infallible
,
I
will
confess
Him
to
be
as
good
a
Man
as
the
Pope
.
)
R.
—
Proof
1.
The
Scriptures
hold
forth
no
such
thing
;
p.
126.
and
we
ought
not
to
presume
above
that
which
is
written
,
Things
revealed
belong
to
us
,
Deut.
29.
B.
They
that
purpose
to
poison
Men
are
not
wont
to
give
them
pure
poison
,
but
rather
to
mix
it
with
some
thing
that
is
good
and
wholesome
,
that
it
may
go
down
the
more
freely
,
(
and
unsuspected
:
)
So
they
that
lye
in
wait
to
deceive
the
weak
,
and
to
corrupt
their
minds
with
Pestilent
Doctrines
,
and
Opinions
,
will
not
present
them
with
any
thing
less
,
than
a
mixture
of
Truth
and
Error
together
,
that
they
may
receive
the
one
to
make
way
for
the
other
.
Just
thus
hath
my
Author
done
herein
;
for
as
it
is
a
truth
that
revealed
things
belong
to
us
,
so
it
is
as
apparently
false
,
that
the
Doctrine
of
Everlasting
Punishments
for
the
wicked
in
Hell
,
is
not
revealed
in
Scripture
:
See
the
1.
Chapter
of
this
Book
.
R.
Proof
2d
.
Their
Opinion
of
a
Punishment
never
to
end
,
is
contrary
to
the
Word
of
God
.
—
B.
The
Devil
is
a
Lyar
,
and
his
Servants
(
to
my
knowledge
)
do
not
always
speak
true
,
and
many
times
also
they
have
as
little
of
shame
in
them
,
as
they
have
of
truth
or
goodness
in
them
.
But
how
shall
this
(
which
he
hath
said
)
be
proved
?
Why
thus
.
—
From
those
places
of
Scripture
,
which
speak
of
everlasting
life
,
p.
127.
as
the
proper
portion
of
Believers
,
as
in
particular
,
John
3.
last
verse
.
He
that
believeth
not
the
Son
shall
not
see
life
:
and
several
other
Scriptures
to
the
same
purpose
.
B.
But
if
this
be
an
infallible
proof
,
I
am
very
much
mistaken
:
It
is
not
such
indeed
,
nor
doth
it
look
like
such
to
the
eyes
of
them
that
understand
it
.
Let
us
observe
the
nature
of
it
.
[
He
that
believeth
not
shall
not
see
life
.
]
whence
he
would
have
us
conclude
,
that
such
a
person
shall
not
live
for
ever
,
and
consequently
not
live
in
Punishment
for
ever
.
But
what
reason
is
there
,
why
we
should
make
any
such
conclusion
from
thence
?
for
[
to
see
life
]
in
that
place
doth
not
signifie
barely
to
have
life
,
or
to
be
alive
,
for
so
it
is
not
a
truth
,
since
they
shall
live
again
at
the
last
Day
,
and
be
raised
out
of
their
Graves
,
Joh.
5.29
.
yea
be
raised
incorruptible
,
in
1
Cor.
15.
and
many
other
places
.
Wherefore
to
see
life
is
a
figurative
expression
,
for
as
by
life
is
signified
glory
and
happiness
,
(
life
being
naturally
the
sweetest
thing
,
and
so
very
fit
to
express
the
state
of
glory
by
)
so
by
seeing
is
meant
enjoying
;
As
when
it
is
said
,
Matth.
5.3
.
Heb.
12.14
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
;
and
in
Heb.
12.14
.
Without
holiness
no
man
shall
see
the
Lord
.
We
know
,
and
are
assured
from
the
Revelations
,
that
every
eye
shall
see
the
Lord
,
even
the
Lord
Jesus
Christ
,
who
is
Lord
of
all
,
and
by
whom
all
things
were
created
,
in
Colos.
1.16
.
and
the
most
part
of
Men
never
were
partakers
of
true
holiness
,
nor
ever
will
be
;
and
therefore
the
most
part
shall
see
him
without
holiness
.
So
that
to
see
in
that
place
must
be
meant
of
enjoying
the
Lord
in
glory
,
and
so
we
grant
none
shall
see
him
,
in
that
sense
,
without
holiness
.
And
the
like
may
be
said
of
seeing
good
,
(
or
good
days
)
in
1
Pet.
3.
it
must
needs
be
meant
of
enjoyment
,
and
partaking
that
good
,
as
't
is
plain
.
This
therefore
is
no
proof
at
all
of
it
,
(
much
less
an
infallible
proof
.
)
The
next
attempt
which
he
maketh
for
the
proof
of
it
,
is
from
those
places
of
Scripture
,
p.
128.
where
mention
is
made
of
their
Perishing
and
Destruction
;
They
shall
be
destroyed
for
ever
,
and
the
ungodly
shall
perish
,
and
the
like
in
the
Book
of
Psalms
,
and
elsewhere
.
But
for
my
part
,
I
think
it
is
the
saddest
destruction
to
be
in
a
perpetual
state
of
misery
:
This
I
say
,
is
a
more
dreadful
destruction
,
than
to
be
annihilated
,
and
therefore
fittest
to
be
called
a
destruction
:
And
if
he
think
the
word
destruction
must
signifie
(
of
necessity
)
annihilation
,
and
cannot
signifie
a
state
of
misery
and
punishment
,
he
had
best
remove
those
difficulties
that
lye
in
his
way
,
in
my
first
Chapter
,
where
the
sense
of
the
word
hath
been
cleared
against
the
Socinians
.
And
what
doth
he
think
(
to
mention
but
one
Text
for
many
)
of
the
words
of
our
God
in
Hosea
,
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
:
Hosea
13.9
.
Surely
he
doth
not
think
it
is
meant
,
that
they
had
turned
themselves
into
nothing
,
but
that
(
by
their
sins
)
they
had
brought
themselves
into
a
miserable
condition
,
and
made
themselves
liable
to
greater
miseries
.
In
the
following
Page
he
runs
very
swiftly
,
and
disputes
us
into
absurdities
after
this
manner
,
—
The
Word
saith
,
p.
129.
Their
end
is
destruction
,
R.
Philip.
3.
Their
Opinion
saith
,
They
shall
never
be
destroyed
,
nor
ever
end
:
The
Word
saith
,
The
last
Enemy
is
Death
,
(
1
Cor.
15.
)
Their
Opinion
saith
,
There
is
a
worse
thing
after
Death
to
be
endured
without
end
.
B.
There
are
a
sort
of
Men
in
the
World
that
have
wit
and
subtilty
,
and
some
kind
of
Learning
too
,
that
yet
are
little
better
than
fools
,
for
want
of
grace
and
holy
wisdom
,
to
make
a
good
use
of
their
wits
;
and
therefore
we
use
to
say
of
them
,
that
they
are
simple
and
cunning
.
And
whether
my
Author
be
not
somewhat
of
Kin
to
these
kind
of
Men
,
let
my
Reader
judge
:
For
in
these
last
passages
there
is
something
of
subtilty
,
yea
enough
to
deceive
the
ignorant
and
unstable
,
and
the
Men
that
are
inclining
to
his
Opinion
:
but
if
we
view
them
narrowly
,
they
will
not
appear
more
subtile
than
silly
.
For
the
former
runs
upon
a
false
supposition
,
that
the
destruction
threatned
to
the
wicked
is
a
Natural
destruction
,
whereas
it
means
only
a
Moral
destruction
,
viz.
Condemnation
and
Punishment
.
(
as
was
seen
before
)
But
he
saith
,
their
end
is
said
to
be
destruction
,
which
he
thinks
is
contrary
to
us
,
who
teach
that
there
shall
never
be
an
end
of
them
,
but
that
they
shall
always
remain
under
Punishment
.
But
it
doth
not
mean
as
he
would
have
it
,
that
the
destruction
there
spoken
of
,
doth
make
an
end
of
them
,
or
imply
the
dissolution
of
their
natures
;
for
we
have
seen
the
contrary
before
;
and
if
he
entertain
such
a
perswasion
,
he
may
easily
be
brought
to
believe
,
(
upon
the
same
ground
)
that
Everlasting
life
(
or
happiness
)
will
make
an
end
of
the
Saints
;
for
't
is
said
,
Their
end
is
everlasting
life
.
Rom.
6.22
.
Wherefore
by
[
end
]
we
are
to
understand
,
their
final
,
and
unchangeable
state
and
portion
in
another
World
;
which
is
everlasting
destruction
(
or
misery
)
to
the
wicked
,
as
it
is
everlasting
life
(
or
glory
)
to
the
Righteous
.
But
of
this
I
have
said
something
before
.
The
other
labours
under
as
much
weakness
as
the
former
,
for
(
observe
)
it
is
not
said
in
1
Cor.
15.
that
the
last
enemy
is
Death
,
(
absolutely
,
as
if
there
were
no
worse
thing
to
come
after
)
but
thus
only
[
The
last
enemy
that
shall
be
destroyed
,
1
Cor.
15.26
.
is
Death
]
where
he
leaves
out
that
main
passage
,
which
carries
the
whole
sense
of
the
Text.
Just
as
the
Devil
alledged
the
Psalmist
,
[
he
shall
give
his
Angels
charge
over
thee
to
keep
thee
]
and
left
out
the
following
words
[
in
all
thy
ways
,
or
the
ways
God
hath
appointed
thee
to
walk
in
]
See
Matth.
4.6
.
compared
with
Psal.
91.11
.
Vid.
Muscul
.
in
Loc.
Now
we
grant
that
Death
is
the
last
Enemy
that
shall
be
destroyed
,
though
it
shall
not
be
the
last
evil
,
that
by
the
wicked
shall
be
endured
.
p.
130.
In
the
next
Page
he
heaps
up
many
places
,
to
prove
that
Eternal
life
belongs
not
to
the
wicked
:
To
which
I
answer
,
by
distinguishing
of
the
word
:
if
he
take
it
,
as
the
Scripture
doth
,
for
Eternal
glory
and
happiness
,
I
grant
it
:
but
if
he
mean
it
only
of
an
Eternal
continuance
in
life
,
(
as
life
is
opposed
only
to
Corporal
Death
or
Annihilation
)
then
I
say
,
it
will
agree
to
the
wicked
also
,
after
the
General
Resurrection
;
as
in
its
due
place
hath
been
manifested
.
The
Devils
shall
not
have
Eternal
life
in
the
sense
aforesaid
,
as
it
is
promised
to
the
People
of
God
;
but
yet
they
shall
be
eternally
alive
,
(
and
live
the
life
of
spiritual
substances
)
else
they
could
not
suffer
eternally
in
the
Everlasting
fire
,
as
we
have
proved
they
shall
.
R.
—
If
Adam
had
never
sinned
,
he
should
have
dyed
nevertheless
.
p.
131.
This
is
proved
first
,
because
he
had
a
Natural
body
,
and
was
of
the
Earth
earthly
;
and
therefore
mortal
and
corruptible
.
—
B.
Whatsoever
strength
and
goodness
may
be
in
this
kind
of
Reasoning
;
it
is
no
more
than
the
World
hath
been
acquainted
with
,
before
ever
it
was
blessed
with
the
sight
of
his
Book
,
the
Learned
Reader
may
find
it
amongst
the
most
Reasonable
Doctrines
of
those
Masters
of
Reason
(
as
they
would
be
counted
)
I
mean
the
Socinian
Hereticks
.
See
Ostorod
.
Instit.
cap.
33.
And
it
is
easily
answered
,
by
distinguishing
of
the
word
Mortal
.
It
may
be
taken
two
ways
(
as
to
this
present
case
)
either
first
to
signifie
a
person
that
may
die
,
and
is
capable
of
dying
,
and
so
I
grant
Adam
was
always
mortal
,
(
which
his
Reasons
sufficiently
prove
)
but
if
we
mean
it
of
one
that
must
dye
,
I
deny
that
Adam
was
mortal
in
state
of
Innocency
:
for
whatsoever
may
be
said
of
a
possibility
of
dying
,
he
should
never
have
been
actually
under
the
power
of
death
,
if
he
had
not
sinned
.
By
one
man
sin
entred
into
the
world
,
and
death
by
sin
,
&c.
Rom
5.12
.
A
porta
in
Def.
fidei
.
cap
27.
Aslingii
l.
c.
p.
2.
l.
5.
q.
2.
They
that
would
see
a
larger
discourse
on
this
subject
,
may
consult
these
in
the
Margin
,
where
they
may
see
the
Author
of
this
opinion
.
R.
—
Mr.
Bolton
saith
,
If
Adam
had
stood
,
he
could
not
have
conveyed
to
us
a
Body
Immortal
,
or
not
dying
,
in
his
Treat
,
of
Heaven
,
p.
131.
B.
This
Gentleman's
word
is
not
overmuch
to
be
valued
as
to
the
Authors
he
citeth
,
so
he
citeth
Mr.
Bolton
here
,
non
bona
fide
,
as
they
say
:
in
plain
English
,
very
corruptly
.
For
in
that
place
the
words
run
thus
[
our
condition
,
(
speaking
of
the
Saints
in
Heaven
,
)
is
a
thousand
times
more
happy
and
glorious
,
than
if
we
had
stood
still
with
Adam
in
his
Innocency
and
Felicity
;
for
if
so
,
he
could
but
have
conveyed
to
us
bodies
Immortal
,
potentiâ
non
moriendi
ex
Hypothesi
,
as
they
say
,
but
in
Heaven
they
shall
be
Immortal
impotentiâ
moriendi
:
]
if
he
knew
not
what
that
means
,
for
a
few
good
words
I
shall
be
content
to
tell
him
;
if
he
doth
know
,
he
cannot
but
know
that
he
granteth
no
subjection
to
the
power
of
death
to
proceed
from
the
nature
of
Adam
or
his
posterity
,
but
from
their
sinfulness
,
and
that
they
should
not
have
dyed
but
upon
the
supposal
of
sin
.
And
I
think
he
hath
done
no
good
office
,
to
suggest
such
a
thing
as
this
concerning
Mr.
Bolton
,
to
make
the
world
believe
that
such
an
able
and
faithful
Teacher
of
Divine
Truth
,
would
play
any
(
the
least
part
)
of
the
Socinians
damned
Game
.
In
the
two
following
pages
,
he
is
very
vain
,
p.
132.
and
p.
133.
and
deserves
not
my
Ink
to
he
spent
upon
him
:
and
if
I
should
lay
open
all
his
weaknesses
,
't
is
possible
I
might
be
thought
to
deal
over
hardly
by
him
:
those
therefore
that
little
concern
the
point
in
hand
,
or
are
answered
already
I
need
not
concern
my self
with
.
I
pass
therefore
to
the
next
:
p.
134.
where
the
substance
of
his
many
words
is
thus
in
brief
.
[
That
if
death
be
the
punishment
of
sin
,
then
Christ
by
freeing
his
people
from
the
punishment
of
their
sins
,
must
free
them
from
dying
,
which
he
doth
not
.
]
I
answer
,
Christ
by
freeing
them
from
the
punishment
of
sin
hath
also
freed
them
from
death
,
so
far
forth
as
't
is
a
punishment
,
viz.
from
an
accursed
death
.
The
Faithful
therefore
though
they
suffer
death
,
yet
they
suffer
it
not
as
a
punishment
,
properly
so
called
,
nor
in
a
way
of
vengeance
,
but
in
a
way
of
mercy
;
and
therefore
blessed
are
they
that
dye
in
the
Lord
.
That
pale
horse
though
it
sometimes
affrights
them
,
Philip.
1.23
.
yet
it
is
sent
on
a
good
errand
,
viz.
to
bring
their
Souls
into
the
blessed
presence
of
their
Lord
and
Saviour
,
which
the
Apostle
assures
us
(
in
the
same
Text
)
is
far
better
than
to
live
with
their
friends
in
this
sinful
world
.
p.
135
,
136.
In
the
135
,
and
136.
pages
,
there
is
nothing
that
I
think
it
worth
while
to
trouble
my self
with
,
some
things
being
beside
his
purpose
,
and
others
in
a
great
measure
against
it
.
And
that
which
is
for
it
[
how
do
the
wicked
perish
for
ever
,
if
they
must
live
for
ever
]
is
no
new
dish
,
but
only
the
old
coleworts
▪
new
sodden
,
and
how
much
it
is
worth
is
discoverable
from
that
which
was
said
but
a
little
before
,
to
what
he
had
offered
about
[
eternal
life
]
in
pag.
130.
p.
137.
R.
—
Men
build
much
in
this
point
upon
[
the
second
death
:
]
but
what
that
death
is
they
cannot
agree
.
B.
I
think
he
is
much
mistaken
in
this
,
and
do
not
doubt
but
Orthodox
Divines
are
very
well
agreed
in
their
Judgments
about
it
,
and
describe
it
with
little
variation
one
from
another
.
But
the
main
mischief
is
,
that
their
Judgment
of
it
agrees
not
to
his
(
and
if
his
be
infallible
,
theirs
must
needs
be
erroneous
.
)
R.
—
Mr.
Perkins
saith
,
the
Second
death
is
a
total
separation
from
God
;
and
if
so
,
it
is
not
a
punishment
without
end
;
and
seeing
God
is
every
where
,
if
they
be
any
where
how
can
they
be
absent
from
God
?
B.
But
as
Mr.
Perkins
was
as
wise
a
man
as
himself
,
so
his
speech
herein
is
not
so
absurd
,
as
he
imagines
it
to
be
:
yea
,
I
doubt
not
but
it
is
sound
and
good
;
and
now
I
shall
consider
briefly
what
he
saith
unto
it
.
1.
[
if
so
,
then
it
is
not
a
punishment
without
end
:
]
what
warrant
he
hath
to
make
such
an
Inference
from
it
,
I
for
my
part
cannot
understand
:
for
what
if
that
Separation
be
everlasting
(
as
we
believe
it
to
be
)
then
it
will
be
vanity
to
say
so
(
yea
a
contradiction
too
.
)
So
that
this
Collection
of
his
is
utterly
groundless
,
unless
he
understand
this
Separation
to
be
by
Annihilation
;
and
if
he
do
so
,
I
have
shewed
the
absurdity
of
it
sufficiently
already
(
in
disproving
the
Doctrine
of
the
Annihilation
of
the
wicked
.
)
2.
R.
—
If
they
be
any
where
,
how
can
they
be
absent
from
God
,
seeing
God
is
every
where
—
But
certainly
he
must
be
a
very
silly
man
that
can
think
Mr.
Perkins
was
such
a
fool
as
to
suppose
that
they
could
be
absent
from
the
Lord
in
a
proper
sense
,
or
out
of
his
presence
.
I
dare
say
that
was
very
far
from
his
mind
:
and
he
needed
no
more
to
be
taught
the
doctrine
of
God's
Omnipresence
,
than
wicked
men
need
to
be
comforted
by
his
Book
(
against
the
fears
of
Damnation
:
)
yet
because
he
hath
mentioned
the
word
[
Absent
from
God
]
I
may
lawfully
put
him
in
mind
of
that
Text
of
the
Apostle
,
2
Cor.
5.6
.
in
2
Cor.
while
we
are
at
home
in
the
body
we
are
absent
from
the
Lord
:
he
did
not
think
,
he
and
the
rest
of
the
Faithful
were
where
God
is
not
,
while
they
lived
in
this
world
,
and
yet
he
expresses
it
after
that
manner
:
because
here
they
were
as
it
were
absent
from
the
comfortable
presence
of
God
,
in
comparison
of
that
comfort
which
their
Souls
should
have
in
his
Glorious
Presence
after
they
had
left
their
bodies
.
So
in
this
case
we
mean
by
the
Second
Death
,
the
total
and
perpetual
:
Separation
of
the
wicked
and
impenitent
from
the
comfortable
Presence
,
and
the
glorious
Presence
of
God
;
Luke
.
13.28
.
as
when
they
shall
be
shut
out
of
his
glorious
Kingdom
,
and
depart
from
Christ
to
dwell
with
the
Devil
and
his
Angels
.
And
though
this
be
not
a
death
(
properly
so
called
)
yet
it
may
fitly
be
called
by
that
name
,
because
of
the
terror
of
it
,
(
Death
being
naturally
the
most
terrible
thing
)
as
Heaven
is
fitly
called
Paradise
,
for
the
pleasure
and
purity
of
it
,
Luke
23
.
4●2
.
though
it
be
not
that
place
which
was
mentioned
in
the
2.
of
Genesis
.
And
if
a
state
of
worldly
troubles
may
be
called
a
Death
,
(
in
2.
Cor.
1.10
.
compared
with
the
8.
verse
)
how
much
more
may
a
state
of
endless
punishment
be
called
by
that
name
?
See
Rev.
21.8
.
And
thus
having
vindicated
Mr.
Perkins
from
Mr.
R's
cavils
,
I
shall
pass
over
the
idle
discourses
of
the
139
and
140
pages
,
and
speak
a
few
words
of
that
which
seems
more
worthy
of
my
censure
,
in
141
page
,
thus
,
p.
141.
R.
—
We
read
in
Rom.
2.31
.
of
very
great
sinners
,
proud
,
spightful
,
Inventors
of
evil
things
,
and
such
like
,
yet
the
word
saith
not
,
Ro.
6.21
.
that
they
are
worthy
of
more
than
death
:
and
if
death
be
the
end
of
these
things
,
then
there
is
not
any
thing
to
come
after
death
.
—
B.
This
is
a
rare
piece
of
Learning
indeed
,
and
such
as
the
common
sort
of
Preachers
never
had
the
confidence
to
teach
their
hearers
either
from
the
Pulpit
or
the
Press
.
But
that
it
may
not
be
thought
better
of
than
it
deserves
,
let
us
examine
it
briefly
:
the
main
strength
of
his
Speech
lies
in
this
[
That
God
hath
not
said
that
those
wicked
ones
mentioned
in
that
place
,
were
worthy
of
any
more
than
death
]
true
indeed
they
were
worthy
of
no
more
punishment
than
death
,
for
that
death
there
spoken
of
is
nothing
less
than
eternal
Damnation
:
And
thus
the
unpardonable
sin
,
1
Joh.
5.16
.
called
by
St.
John
,
a
sin
unto
death
,
that
is
,
such
a
sin
as
necessarily
and
infallibly
brings
eternal
damnation
upon
the
sinner
.
And
that
so
great
sinners
are
worthy
of
more
punishment
than
corporal
death
,
I
believe
was
scarce
ever
doubted
of
by
any
but
Mr.
R.
(
that
ever
were
acquainted
with
Scripture
,
and
the
sound
writings
that
explain
it
)
yea
,
I
doubt
not
but
the
proudest
Jesuit
in
the
world
would
easily
grant
it
;
and
if
it
be
needful
to
be
proved
,
these
considerations
may
be
sufficient
for
it
.
Sin
deserves
worse
punishment
than
corporal
Death
.
1.
That
this
is
no
more
than
the
Beasts
and
Birds
endure
who
never
sinned
:
they
dye
and
dye
totally
;
whereas
men
though
never
so
wicked
dye
only
in
their
bodies
(
as
all
but
Atheists
will
acknowledge
)
And
can
we
think
an
obstinate
rebellious
sinner
deserves
no
worse
than
that
which
the
most
harmless
useful
creatures
do
suffer
?
2.
That
the
best
of
the
Saints
suffer
death
as
well
as
the
worst
,
yea
,
some
of
them
have
suffered
much
worse
,
viz.
by
conflicting
many
years
with
horrid
Temptations
,
to
despair
and
the
like
,
(
as
Mr.
Glover
,
a
most
excellent
Christian
,
in
the
Book
of
Martyrs
,
is
said
to
have
been
in
despair
five
years
together
.
)
And
shall
we
think
the
wicked
are
worthy
of
no
worse
evil
than
the
best
of
God's
children
have
undergone
?
God
forbid
.
p.
102.
In
the
former
part
of
his
Book
,
He
tells
us
of
some
Books
that
were
burnt
in
London
by
the
Hangman
,
and
saith
thereupon
,
the
same
Spirit
is
alive
to
burn
this
which
he
hath
written
.
And
I
think
it
doth
as
well
deserve
that
honour
as
ever
any
book
in
the
world
did
,
as
may
appear
not
only
by
what
hath
been
seen
of
it
hitherto
,
but
also
and
especially
by
that
which
follows
to
the
end
of
it
,
and
particularly
by
this
act
of
his
,
in
this
Page
I
am
upon
:
viz.
by
urging
Rom.
6.21
.
to
prove
that
there
is
not
any
thing
to
come
after
Death
:
(
to
speak
in
his
own
plain
words
,
p.
141.
lin.
16.
)
Surely
it
is
more
than
bad
enough
to
doubt
whether
there
be
any
thing
to
come
after
Death
or
not
;
much
worse
to
hold
absolutely
,
that
there
is
not
;
for
that
contradicts
the
Scriptures
,
which
tell
us
,
that
after
Death
there
is
a
Judgment
,
and
a
Vengeance
to
be
inflicted
on
them
that
obey
not
the
Gospel
of
Christ
,
2
Thess.
1.9
.
Hebrews
9.27
.
Heb.
9.27
.
and
in
a
word
everlasting
shame
and
contempt
,
(
to
the
wicked
,
he
means
)
Dan.
12.2
,
&c.
But
for
a
Man
to
act
Mr.
R.'s
part
,
and
to
urge
Holy
Scripture
in
defence
of
such
a
Heathenish
Opinion
,
who
can
imagine
how
horrible
a
thing
it
is
in
the
eyes
of
God
,
(
I
doubt
not
but
he
would
suffer
worse
than
corporal
Death
for
it
,
if
God
should
deal
with
him
after
his
deserts
,
what
ever
slight
thoughts
he
hath
of
it
)
And
how
far
these
words
[
The
end
of
these
things
is
Death
]
I
say
how
far
these
words
are
from
proving
,
that
there
is
no
Punishment
for
any
after
Death
,
is
so
plain
,
that
there
's
little
need
of
any
thing
to
be
said
about
it
,
for
Death
here
signifies
(
as
before
)
Eternal
damnation
:
As
when
it
is
said
,
if
ye
live
after
the
flesh
ye
shall
dye
,
that
is
,
be
Damned
,
Rom.
8.13
.
(
for
however
they
live
,
they
are
as
much
subject
to
temporal
Death
,
as
't
is
clear
.
)
Proof
3d.
R.
—
Their
Opinion
of
a
Punishment
never
to
end
makes
not
sin
,
p.
146.
but
Christ
to
be
the
cause
of
their
so
suffering
;
for
if
Christ
had
not
come
,
there
had
been
no
Resurrection
,
and
if
no
Resurrection
there
could
be
no
Punishment
after
Death
:
But
Christ
may
not
be
supposed
to
be
the
cause
of
their
Punishment
,
&c.
B.
If
this
be
a
Proof
,
it
is
a
very
ugly
one
certainly
,
and
will
not
be
much
valued
by
them
that
know
what
Christ
,
or
Sin
,
or
Punishment
is
.
However
,
I
shall
not
think
much
to
say
something
to
it
.
I
confess
Christ
is
said
to
be
the
cause
of
the
Resurrection
of
the
Dead
:
He
is
the
efficient
cause
of
the
Resurrection
of
the
wicked
,
as
he
is
God
of
the
same
substance
with
his
Father
;
and
he
is
the
Meritorious
cause
of
the
Resurrection
of
the
Saints
,
as
their
Head
and
Mediator
.
(
I
mean
as
their
Resurrection
is
a
glorious
Resurrection
,
in
Philip.
3.11
.
If
by
any
means
I
may
attain
to
the
Resurrection
of
the
Dead
.
[
](A29219-e32780-b)*
*
Intelligit
non
simplicem
sed
gloriosam
.
Zanch.
in
loc.
)
Now
observe
his
Argument
;
Without
the
Resurrection
,
the
wicked
could
not
be
punished
after
Death
:
Christ
is
the
cause
of
their
Resurrection
,
(
if
they
be
raised
)
therefore
if
they
suffer
for
ever
,
Christ
is
the
cause
of
it
,
which
is
absurd
—
This
is
manifestly
his
Proof
in
this
matter
:
and
how
absurd
it
is
,
may
be
shewed
in
a
Parallel
case
,
as
thus
:
[
Without
life
and
strength
Men
could
not
rob
on
the
High-way
:
but
it
is
God
that
gives
them
life
and
strength
,
and
without
him
they
could
not
have
them
;
therefore
God
is
the
cause
of
their
Robbing
]
Would
not
a
Christian
abhor
such
a
Reasoning
as
this
,
yea
,
would
not
the
Devil
himself
be
almost
ashamed
of
it
?
and
yet
if
I
am
not
most
exceedingly
mistaken
,
it
is
as
good
a
Reasoning
as
that
of
his
,
yea
the
very
same
in
kind
.
If
he
had
not
forgotten
all
his
Logick
he
might
have
remembred
,
that
Causa
sine
quâ
non
,
is
not
a
cause
strictly
and
properly
so
called
,
but
only
a
pre-requisite
condition
,
&c.
Sine
ullo
causali
Influxu
,
as
the
Learned
Scheibler
expresseth
it
.
[
](A29219-e32830-b)*
*
Topic.
de
causis
,
cap.
2.
Artic.
4.
If
my
Author
had
not
had
Ink
and
Paper
,
(
or
something
that
might
serve
in
stead
of
them
)
he
could
not
have
written
these
his
many
Infallible
Proofs
,
yet
(
if
we
speak
properly
)
it
was
not
his
Ink
or
his
Paper
,
or
any
such
thing
that
was
the
cause
of
his
writing
them
,
but
his
Error
,
and
his
desire
of
defending
it
,
&c.
And
seeing
his
great
weakness
in
this
particular
,
it
will
not
be
much
amiss
to
bring
in
to
his
Assistance
the
Learning
of
his
Learned
Brother
Mr.
Tho.
Hobbs
of
Malmesbury
,
who
,
though
(
in
some
things
)
he
speaks
more
honestly
than
my
Author
hath
done
,
yet
is
no
approver
of
the
Doctrine
I
contend
for
.
For
in
his
Leviathan
(
Chapter
44.
p.
346.
as
the
Reverend
Dr.
Tully
citeth
him
in
his
Exposit.
Symboli
)
he
supposeth
the
Everlasting
Punishment
spoken
of
in
the
Gospel
,
A
Digression
to
Mr.
Hobbs
.
to
be
meant
,
not
of
every
Damned
Man
in
particular
,
but
only
to
be
specifical
,
and
to
respect
divers
of
them
successively
,
so
as
that
one
should
be
punished
a
time
,
and
then
be
turned
into
nothing
,
then
another
to
come
in
his
place
,
and
so
soon
as
he
is
annihilated
,
another
after
him
,
and
another
(
again
)
after
him
,
and
so
on
.
—
Which
doubtless
was
the
fruit
of
his
own
Invention
,
for
I
verily
believe
it
never
came
into
the
Head
of
any
Man
before
him
.
But
I
answer
,
Answ.
1
1.
By
his
leave
,
there
can
be
no
Everlasting
Punishment
upon
them
at
this
rate
,
unless
they
who
are
first
annihilated
,
are
made
alive
again
,
after
their
annihilation
,
(
for
if
they
be
all
annihilated
one
after
another
,
at
last
there
will
be
no
Punishment
upon
any
of
them
)
and
to
suppose
them
to
be
raised
from
the
Dead
to
suffer
for
a
time
,
and
then
to
be
annihilated
,
and
afterwards
to
be
made
,
and
made
alive
again
,
that
they
may
suffer
again
;
This
I
say
,
as
it
would
not
be
approved
by
other
Christians
,
so
't
is
a
question
whether
it
would
not
be
looked
upon
as
a
great
absurdity
by
himself
.
And
he
that
can
imagine
such
a
thing
as
probable
,
may
by
the
same
perfection
imagine
them
to
be
annihilated
and
made
again
(
&
vice
versa
)
every
Hours
space
:
(
for
the
Scripture
saith
no
more
for
the
one
than
the
other
)
And
he
that
can
think
so
,
must
needs
have
a
very
working
fancy
,
or
(
rather
)
a
mighty
Wind-mill
in
his
Pate
.
Ans.
2
Secondly
,
If
this
might
pass
for
true
or
probable
,
concerning
the
successive
punishment
of
Damned
Men
,
it
might
be
thought
so
,
in
like
sort
of
damned
Spirits
or
Devils
[
That
some
of
them
shall
be
punished
for
a
time
,
and
then
be
annihilated
,
and
others
be
punished
,
and
so
of
the
rest
]
which
yet
no
Christian
in
the
World
(
I
believe
)
ever
dreamed
of
.
Ans.
3
Thirdly
,
When
they
are
raised
from
the
Dead
,
they
shall
be
raised
incorruptible
,
so
far
shall
they
be
from
total
corruption
or
annihilation
.
1
Cor.
15.
They
shall
seek
Death
,
but
shall
not
find
it
.
Revel.
9th
.
Ans.
4
Fourthly
,
The
Text
it self
confutes
this
conceit
,
and
shews
us
clearly
,
that
the
Everlasting
Punishment
shall
be
upon
the
wicked
,
(
in
Individuo
)
upon
every
particular
Person
among
them
that
are
found
such
at
the
Day
of
Christ
.
For
the
words
are
thus
,
Matth.
25.
v.
46.
These
(
i.
e.
these
in
particular
)
shall
go
away
into
everlasting
punishment
:
as
much
as
if
he
had
said
,
Every
one
of
them
shall
be
punished
everlastingly
:
as
in
Revel.
7.14
.
These
are
they
that
are
come
out
of
great
Tribulation
.
And
if
the
former
part
of
the
46.
Verse
doth
not
mean
an
everlasting
punishment
upon
every
one
of
the
wicked
in
particular
,
how
shall
we
be
assured
that
the
latter
part
of
the
Verse
means
the
everlasting
happiness
of
every
righteous
Man
in
particular
?
for
I
will
be
judged
by
Mr.
Hobbs
himself
whether
the
Greek
Pronoun
(
there
used
)
do
not
denote
a
particularity
as
plainly
in
the
one
as
in
the
other
.
But
I
need
say
no
more
to
this
Error
of
his
,
since
that
worthy
Doctor
(
in
the
place
cited
)
hath
proclaimed
its
vileness
in
these
words
—
Regnum
tenebrarum
,
de
quo
ibi
delirat
,
maxime
promovet
,
&c.
(
p.
142.
)
And
in
the
following
Lines
,
he
assures
us
,
that
Mr.
Hobbs
compares
the
state
of
the
Damned
,
in
,
and
under
Punishment
,
to
the
troubles
of
a
Married
state
here
in
the
World
:
which
was
such
a
piece
of
wisdome
,
as
his
Parents
(
I
dare
say
)
did
never
teach
him
.
And
is
accounted
by
the
same
pious
Person
not
only
ridiculous
,
but
Atheistical
:
[
](A29219-e33260-b)*
*
Dr.
Tully
.
143.
Lin.
4.
And
then
he
adds
,
[
Nec
istam
sanè
circa
Impios
in
orco
suo
Ethnicorum
ullus
(
etiam
dementissimus
)
insaniam
unquam
insanivit
.
]
In
plain
English
,
that
the
silliest
Heathen
never
had
such
a
mad
conceit
in
his
Head
.
Is
it
not
strange
Mr.
H.
doth
not
chastise
him
,
by
publishing
a
Latin
Epistle
concerning
him
;
but
if
ever
he
should
,
I
hope
the
Printer
will
not
give
much
for
the
Copy
of
it
,
lest
he
should
be
a
loser
by
it
.
(
And
if
one
Limb
of
his
Leviathan
be
so
monstrous
,
See
Bish.
Bramhall
against
it
.
what
a
frightful
Creature
may
the
whole
Leviathan
be
?
)
But
now
it
will
be
time
to
return
to
Mr.
R.
to
examine
his
Fourth
Proof
,
which
is
thus
.
His
4th
.
proof
.
Christ
came
to
deliver
his
People
out
of
the
hands
of
all
their
enemies
,
and
to
save
them
from
all
the
miseries
that
they
are
subject
to
;
p.
149.
but
there
is
no
mention
made
in
Scripture
of
his
delivering
them
from
a
punishment
after
Death
.
—
So
He
,
in
p.
149.
Answered
.
I
answer
:
There
is
mention
made
of
it
implicitly
and
in
substance
,
though
not
expresly
in
those
very
words
:
For
it
is
said
,
that
he
redeemed
them
from
the
curse
of
the
Law
,
Gal.
3.
and
from
the
wrath
to
come
,
in
1
Thessal.
1.
last
verse
.
In
a
word
,
The
wicked
shall
arise
out
of
their
Graves
to
punishment
,
Dan.
12.2
.
John
5.29
.
and
come
forth
to
the
Resurrection
of
Damnation
:
from
which
Christ
hath
freed
the
Saints
.
And
here
under
this
fourth
Proof
,
for
many
Pages
together
,
from
the
150.
to
161.
he
hath
such
a
wild
Discourse
,
as
his
Reader
,
I
dare
say
,
never
met
with
in
any
other
Book
whatsoever
:
I
shall
not
transcribe
it
at
large
,
(
for
why
should
my
time
be
spent
so
vainly
,
especially
considering
how
much
of
usefuller
work
I
have
to
do
)
but
shall
only
present
thee
with
some
of
the
choicest
flowers
therein
,
which
will
smell
no
whit
better
than
stinking
weeds
:
And
the
first
is
thus
:
p.
151.
R.
—
If
a
Punishment
for
ever
be
due
to
man
for
sin
,
Christ
must
have
suffered
for
ever
to
free
us
from
it
.
—
B.
In
these
words
we
may
note
first
his
Opinion
,
and
secondly
his
Proof
of
it
.
His
Opinion
(
which
they
discover
)
is
this
,
That
everlasting
Punishment
is
not
due
to
Man
for
sin
,
or
that
he
doth
not
deserve
to
be
punished
for
ever
for
his
sin
:
It
seems
then
,
though
he
prayed
for
some
things
,
(
as
he
tells
us
in
the
Epistle
to
the
Reader
)
yet
he
never
prayed
to
be
delivered
from
endless
punishment
,
as
ten
thousands
of
his
betters
have
done
,
(
and
if
God
should
cast
him
into
it
,
he
must
not
find
fault
,
since
he
never
desired
him
to
save
him
from
it
.
)
And
hereby
we
may
perceive
how
far
he
goes
beyond
the
very
worst
of
Papists
and
Sectarists
that
are
among
us
.
The
one
,
though
they
have
too
many
silly
Dreams
about
Purgatory
,
yet
they
do
not
doubt
of
the
Everlastingness
of
hell
Torments
,
or
of
the
desert
of
them
by
the
sins
of
men
,
being
taught
the
one
and
the
other
by
their
great
Masters
in
the
Catholick
Faith
,
as
Bellarm.
de
amiss
.
grat
.
l.
1.
cap.
14.
Valentia
Tom.
2.
disp.
6.
quaest.
17.
punct.
4.
and
others
,
who
cite
the
Schoolmen
for
it
largely
enough
.
[
](A29219-e33650-b)*
*
Vid.
Baronii
disp.
de
Peccato
mortali
.
&c.
part
.
2.
Sect.
3.
And
the
other
,
though
they
are
little
in
love
with
our
Liturgie
in
general
,
or
our
Letany
in
particular
,
yet
they
count
it
no
Superstition
to
pray
as
we
do
therein
[
from
Everlasting
Damnation
,
Good
Lord
deliver
us
]
So
that
he
differs
herein
from
these
persons
,
as
much
as
from
Orthodox
Protestants
,
and
the
Church
of
England
.
And
seeing
he
is
singular
herein
,
he
had
need
give
us
a
very
good
Proof
of
his
Opinion
before
he
may
hope
to
win
us
to
it
.
But
behold
what
it
is
!
R.
[
If
everlasting
punishment
be
due
to
us
for
sin
,
then
if
Christ
free
us
from
it
,
he
must
suffer
everlastingly
himself
.
]
B.
But
this
will
need
a
proof
as
much
as
the
other
,
and
when
he
or
his
Brethren
shall
undertake
to
prove
it
,
I
will
undertake
to
Answer
them
.
And
to
that
which
he
hath
said
,
I
reply
thus
:
That
Christs
Sufferings
in
the
place
of
his
people
were
sufficient
to
deliver
them
from
everlasting
punishment
,
though
he
did
not
suffer
for
ever
,
for
his
Temporal
Sufferings
were
of
infinite
merit
and
value
,
as
being
the
Sufferings
of
an
Infinite
Person
,
the
Eternal
Son
of
God
,
whom
all
the
Highest
Angels
are
enjoyned
to
worship
,
or
in
St.
Paul's
phrase
,
God
over
all
blessed
for
ever
,
in
Rom.
9.
Rom.
9.5
.
For
like
as
the
greatness
of
an
Injury
is
measured
by
the
greatness
of
the
person
that
suffers
it
,
so
the
value
of
the
satisfaction
is
esteemed
by
the
Excellency
of
the
Person
that
makes
the
Satisfaction
,
as
is
well
observed
by
the
excellent
and
acute
Author
in
the
Margin
,
in
his
Anatome
Samosatenianismi
,
Mart.
Z.
Thalyaeus
.
quaest.
1.
Arg.
11.
p.
(
mihi
)
81.
Actus
secundi
necessitatem
supplevit
tum
dignit
as
personae
,
tum
pondus
passionum
,
&c.
But
of
this
something
hath
been
said
already
,
(
only
I
may
add
thus
much
,
that
the
eternity
of
Christ's
Sufferings
,
if
it
might
be
supposed
,
could
not
work
our
deliverance
,
if
his
Temporal
Sufferings
could
not
.
For
according
to
strict
justice
,
He
being
to
suffer
in
our
place
,
could
not
deliver
us
,
till
he
had
suffered
sufficiently
for
us
.
But
now
in
case
he
had
been
to
suffer
for
ever
,
he
should
never
suffer
sufficiently
till
he
had
suffered
for
ever
,
which
[
'till
]
implies
a
contradiction
,
since
Eternity
can
never
expire
,
wherefore
his
rare
invention
,
in
this
case
,
is
nothing
worth
.
)
And
whereas
we
suppose
the
dignity
of
Christ's
person
,
as
he
is
God
,
to
add
such
a
value
to
his
Sufferings
(
that
his
Temporal
Sufferings
may
serve
instead
of
our
Eternal
Sufferings
)
he
gives
us
this
for
Answer
,
[
That
the
Godhead
of
Christ
did
not
suffer
]
which
I
confess
is
a
Truth
,
but
nothing
at
all
to
the
purpose
,
for
though
his
Godhead
did
not
suffer
,
yet
he
,
who
is
God
,
did
suffer
,
(
though
only
in
his
humane
Nature
.
)
And
it
was
more
for
God
to
suffer
for
a
time
,
than
for
sinful
creatures
to
suffer
for
ever
,
and
with
his
Sufferings
(
for
his
people
)
God
his
Father
is
fully
satisfied
;
since
he
hath
given
himself
for
them
,
an
Offering
and
a
Sacrifice
of
sweet
smelling
savour
to
God
.
Eph.
5.2
.
But
against
this
he
objecteth
after
this
manner
,
p.
157.
R.
—
[
God
was
never
unsatisfied
:
He
is
Perfect
,
Infinite
,
Blessed
,
unchangeable
,
and
how
could
he
be
so
if
he
were
unsatisfied
at
any
time
?
]
B.
Herein
he
doth
greatly
mistake
our
meaning
,
and
supposeth
that
we
hold
God
was
discontented
,
when
we
say
there
was
need
of
a
satisfaction
to
be
made
unto
him
,
for
the
sins
of
his
people
.
Thick
Ale
certainly
,
that
could
fill
the
Gentlemans
head
with
such
gross
Imaginations
!
That
indeed
were
as
bad
Divinity
,
as
most
that
hath
come
from
Rome
or
Malmsbury
;
and
needs
no
more
to
confute
it
than
the
consideration
of
those
Perfections
of
God
which
my
Author
mentioneth
.
But
to
recover
him
out
of
this
Error
,
we
would
tell
him
,
that
we
mean
not
(
by
a
Satisfaction
)
such
a
thing
as
makes
God
better
contented
(
or
happier
)
than
he
was
before
,
(
that
were
madness
so
much
as
to
imagine
)
but
such
a
thing
as
Answers
the
demands
of
his
Law
and
Justice
,
which
necessarily
require
that
sin
should
be
punished
according
to
its
demerit
,
either
upon
the
sinner
himself
or
his
Surety
:
as
the
Learned
Dr.
Owen
hath
excellently
demonstrated
in
his
Diatriba
upon
that
subject
[
](A29219-e33970-b)*
*
De
Justitiâ
Divinâ
.
(
which
my
Author
,
I
hope
,
will
not
undertake
to
confute
.
)
And
now
let
us
proceed
to
the
remaining
Proofs
that
he
gives
us
in
the
following
pages
,
p.
162.
p.
162.
Proof
4
R.
—
Zephan.
1.18
.
He
shall
make
a
speedy
Riddance
of
them
in
the
day
of
his
wrath
.
But
to
continue
for
ever
in
Punishment
,
is
no
speedy
Riddance
.
So
the
pouring
out
his
Anger
is
called
[
a
Day
]
which
agrees
not
to
a
punishment
that
never
ends
.
—
B.
Bold
men
will
not
scruple
to
act
like
themselves
,
he
that
hath
perverted
so
many
other
Texts
to
his
purpose
will
do
the
like
by
this
,
yet
't
is
fit
we
should
tell
him
of
it
(
whether
he
will
repent
of
it
or
no
)
Wherefore
we
desire
him
(
or
his
companions
)
to
observe
that
the
Text
doth
not
say
as
he
saith
,
but
thus
[
The
whole
land
shall
be
devoured
by
the
fire
of
his
Jealousie
,
for
he
shall
make
a
speedy
riddance
of
all
them
that
dwell
in
the
land
.
]
Which
words
manifestly
speak
of
a
National
judgment
here
in
the
World
,
but
prove
nothing
of
such
a
quick
dispatch
in
another
world
,
after
the
day
of
general
Resurrection
.
And
as
for
the
word
(
Day
)
it
is
not
always
used
to
signifie
,
a
day
and
no
more
,
(
or
thereabouts
)
but
a
time
indefinitely
,
as
when
we
read
of
an
Evil
day
,
and
of
the
day
of
Visitation
,
and
the
like
.
In
that
day
the
Lord
alone
shall
be
exalted
,
Esay
2.17
.
and
what
day
is
that
?
Surely
for
ever
after
this
world
is
ended
;
Eternity
will
be
the
day
of
his
Glory
,
and
no
less
shall
be
the
day
of
his
Favour
to
his
Servants
,
and
of
his
Vengeance
upon
his
Enemies
.
Proof
6
R.
—
The
opinion
of
a
punishment
never
to
end
doth
cause
much
sin
—
I
deny
that
—
p.
163
,
&c.
—
Here
he
adds
several
Proofs
(
such
as
they
are
)
some
of
the
choicest
of
which
I
shall
examine
.
R.
1.
—
It
causeth
fear
.
]
True
indeed
,
it
doth
so
,
but
is
it
therefore
the
cause
of
sin
?
If
so
,
what
shall
we
think
of
the
threatnings
of
God's
judgments
in
this
world
?
doubtless
they
cause
or
should
cause
fear
in
the
wicked
man
,
yet
he
had
not
best
say
that
they
cause
,
or
should
cause
sin
in
them
.
R.
2.
—
Fear
troubles
the
hearts
of
many
of
the
Lords
people
,
(
he
means
his
Faithful
people
)
and
Christ
saith
,
Let
not
your
hearts
be
troubled
,
John
14.
It
seems
he
would
have
their
Fears
removed
,
by
telling
them
that
there
is
no
hell
nor
Everlasting
Punishment
for
any
after
this
life
.
But
wise
men
will
not
go
that
way
to
work
,
in
comforting
the
Godly
,
but
rather
will
comfort
them
by
telling
them
,
that
Christ
hath
saved
them
from
it
,
and
delivered
them
from
that
wrath
to
come
.
R.
3.
—
If
the
Soul
apprehends
it self
lyable
to
Everlasting
Punishment
,
it
cannot
submit
to
God
or
be
quiet
.
—
What
doth
he
mean
in
saying
[
It
cannot
submit
to
God
]
If
he
means
a
contentedness
to
undergo
that
Everlasting
punishment
,
we
say
God
requires
them
not
so
to
be
content
,
but
rather
to
be
content
to
turn
to
him
,
and
his
service
,
and
to
accept
of
Christ
as
Saviour
and
Lord
,
that
they
may
(
in
a
way
of
Faith
and
Holiness
)
escape
that
Punishment
.
If
he
mean
any
thing
else
,
he
may
keep
his
meaning
to
himself
,
unless
the
world
had
need
of
it
.
And
if
he
think
wicked
men
should
be
quiet
with
their
Spiritual
state
,
aand
live
contentedly
and
securely
in
a
state
of
sin
,
I
must
profess
I
know
no
wise
man
that
is
of
his
Opinion
.
R.
4.
—
This
Opinion
maketh
many
to
murder
themselves
that
they
may
not
live
to
encrease
their
sin
,
and
consequently
,
their
Punishment
in
another
world
.
This
Opinion
(
saith
he
)
maketh
this
mischief
—
But
as
he
doth
not
prove
it
,
so
I
deny
it
.
For
't
is
not
this
Opinion
,
but
their
mistakes
about
it
,
and
other
Delusions
and
Temptations
that
maketh
them
so
to
do
.
And
it
would
be
no
hard
matter
to
prove
that
this
Doctrine
rightly
believed
,
would
be
a
powerful
Preservative
against
self-murder
;
for
if
Murderers
are
so
much
in
danger
of
such
[
](A29219-e34330-b)*
*
Rev.
21.8
.
misery
,
he
that
believes
so
will
not
easily
be
perswaded
to
murder
himself
,
to
bring
this
misery
upon
him
.
(
yet
we
must
not
judge
that
all
self-killers
are
self-murderers
,
or
damned
persons
.
)
R.
5.
—
The
contrary
Opinion
tends
most
to
comfort
those
persons
whose
friends
have
dyed
,
and
left
no
testimony
of
their
conversion
to
God
.
—
This
(
Reader
)
is
the
present
case
(
what
course
we
should
take
to
comfort
those
persons
who
are
afraid
their
friends
shall
suffer
the
everlasting
punishments
,
as
dying
without
any
signs
of
a
true
Conversion
?
)
My
Author
thinks
it
the
best
way
to
tell
them
,
that
there
is
no
such
thing
for
any
man
to
suffer
(
though
finally
wicked
and
impenitent
)
This
indeed
were
a
very
quick
and
easie
way
,
if
it
were
but
as
safe
too
,
but
certainly
it
is
not
,
(
as
my
first
Chapter
hath
sufficiently
shewed
,
where
the
proof
of
the
point
is
given
at
large
,
and
far
above
all
that
Mr.
R.
or
all
his
Brethren
,
can
ever
Answer
to
it
.
)
The
surer
and
more
warrantable
ways
for
men
to
quiet
their
minds
in
that
case
,
are
as
follows
.
1.
To
judge
charitably
,
and
hope
the
best
of
their
deceased
Friends
:
The
Case
of
those
that
fear
the
worst
of
their
deceased
Friends
considered
.
and
not
too
confidently
to
perswade
themselves
of
their
everlasting
misery
,
because
they
could
not
see
such
signs
of
true
Conversion
as
might
be
wished
.
For
though
we
may
be
sure
that
all
they
are
lost
for
ever
(
and
beyond
all
hopes
of
recovery
)
that
die
unconverted
,
yet
we
cannot
be
so
sure
of
such
and
such
particular
persons
,
that
they
did
die
unconverted
:
for
God's
Judgments
are
a
great
deep
and
his
Ways
past
finding
out
;
God
may
work
his
gracious
work
in
the
Soul
,
at
the
last
minute
of
life
,
if
he
so
please
,
and
we
cannot
prove
that
he
will
not
do
so
.
Object
.
Obj.
But
if
a
man
should
not
shew
any
signs
of
Repentance
to
his
last
hour
,
't
is
very
doubtful
if
he
be
ever
converted
indeed
,
and
we
have
much
more
grounds
for
our
Fears
than
for
our
Hopes
concerning
him
.
Answer
.
'T
is
very
true
and
cannot
justly
be
denyed
;
if
a
man
be
not
godly
'till
his
dying
day
,
't
is
ten
to
one
but
he
will
dye
an
ungodly
man
(
and
if
he
do
so
,
he
is
certainly
undone
for
ever
,
in
2
Pet.
3.7
.
The
day
of
Judgment
is
called
a
day
of
perdition
to
such
persons
,
)
But
then
consider
—
1.
That
if
your
Friends
have
lived
and
dyed
ungodly
,
and
so
are
fallen
into
everlasting
Punishment
,
yet
it
was
God
that
cast
them
into
that
Punishment
:
He
alone
hath
the
Keys
of
Hell
and
of
Death
,
and
none
but
he
could
adjudge
them
to
it
;
and
therefore
they
must
not
murmur
at
it
,
since
it
was
He
that
hath
done
it
:
Thus
the
Psalmist
,
Psal
.
39.
I
was
dumb
,
Ps.
39.9
.
and
opened
not
my
mouth
(
in
a
way
of
impatience
,
he
means
)
for
thou
Lord
hast
done
it
.
2.
As
it
was
God
that
hath
done
it
,
so
he
hath
never
done
it
,
but
when
it
was
fit
to
be
done
;
he
is
perfectly
just
in
this
severe
Dispensation
,
of
casting
the
impenitent
into
Everlasting
Punishment
.
The
proof
of
which
I
have
given
in
the
end
of
my
first
Chapter
.
Assuredly
,
The
Lord
is
holy
in
all
his
ways
,
and
Righteous
in
all
his
works
,
Psal.
145.18
.
and
if
we
doubt
of
it
now
,
there
shall
hereafter
be
a
Revelation
of
his
Righteous
judgment
,
Rom.
2.
If
they
continued
his
Enemies
,
must
he
save
them
because
they
were
your
friends
?
or
must
their
Relation
to
you
hinder
the
Judge
of
the
world
from
doing
Right
?
Surely
not
.
3ly
,
Your
excessive
sorrow
,
from
the
fear
of
your
Friends
misery
,
will
do
no
good
at
all
,
but
only
disquiet
your
hearts
in
vain
;
for
it
will
not
please
God
,
nor
profit
them
,
but
rather
unfit
you
for
the
duties
that
are
incumbent
upon
you
;
and
therefore
submit
to
God
,
and
pray
to
him
to
abate
your
sorrows
.
4ly
,
Instead
of
murmuring
at
God's
Dispensations
in
any
kind
,
give
him
thanks
for
his
patience
and
forbearance
towards
you
,
and
the
means
of
grace
that
are
afforded
you
:
And
be
assured
,
what
ever
be
the
state
of
the
Dead
,
your selves
shall
be
happy
enough
,
if
you
turn
to
him
in
sincerity
,
Esay
55.7
.
while
you
live
on
Earth
.
5ly
,
Study
the
vile
nature
of
sin
,
view
it
in
the
Glass
of
God's
holy
Law
,
and
in
the
Sufferings
of
Christ
,
&c.
See
how
it
crosses
the
will
,
and
dishonours
the
Name
of
the
great
God
;
See
how
it
breaks
his
Law
,
resists
his
Power
,
denies
his
Soveraignty
,
disparages
his
Wisdome
,
despises
his
Threatnings
,
and
abuses
his
Mercy
,
&c.
If
we
did
rightly
apprehend
these
things
,
we
should
be
so
far
from
murmuring
at
our
Maker
for
condemning
some
,
that
we
should
greatly
admire
that
he
doth
not
condemn
all
sinners
in
the
World
.
Proof
7
R.
—
We
read
in
Esay
57.
v.
16.
The
words
of
the
Lord
himself
,
saying
,
[
I
will
not
contend
for
ever
,
neither
will
I
be
always
wroth
,
&c.
Therefore
he
will
not
punish
for
ever
.
B.
If
he
were
deservedly
looked
upon
as
an
absurd
fellow
that
made
his
Answer
concerning
Onyons
,
when
the
question
was
proposed
concerning
Garlick
only
;
what
an
intolerable
absurdity
is
my
Author
guilty
of
,
when
he
urgeth
such
a
Text
for
the
Impunity
of
the
wicked
,
which
manifestly
speaks
of
the
Mercy
of
God
to
the
Saints
.
In
the
foregoing
Verse
he
tells
us
,
He
will
look
(
with
an
eye
of
favour
,
that
is
)
to
him
that
is
of
an
humble
and
a
contrite
Spirit
;
v.
15.
And
then
he
adds
,
I
will
not
contend
for
ever
;
viz.
with
such
a
one
.
But
will
this
prove
that
he
will
not
contend
for
ever
with
any
others
;
with
them
that
are
so
proud
that
they
care
not
for
God
,
that
go
on
wilfully
in
the
ways
that
his
Soul
hateth
,
and
will
not
be
reformed
?
surely
not
.
If
Mr.
R.
will
see
no
difference
between
the
godly
and
the
wicked
,
the
humble
Christian
,
and
the
proud-hearted
Hypocrite
,
yet
our
God
will
,
and
will
also
make
others
see
the
difference
hereafter
:
when
the
one
shall
be
separated
from
the
other
,
Mal.
3.18
.
as
the
Sheep
from
the
Goats
,
Matth
25.
(
setting
the
one
on
his
right
hand
,
and
the
other
on
his
left
.
)
Doubtless
the
boldest
Hypocrite
will
tremble
then
,
and
their
hopeless
cries
be
far
louder
in
another
World
,
than
their
scornfullest
laughter
was
in
this
.
CHAP.
III.
SECT.
IV.
The
remaining
part
of
his
Infallible
Proofs
examined
.
Proof
8
R.
—
God
hath
planted
in
man
an
universal
love
to
man
,
especially
to
his
own
off-spring
,
be
they
obedient
or
disobedient
;
What
Bowels
of
love
in
Parents
,
&c.
p.
170.
They
do
not
desire
their
off-spring
,
though
disobedient
,
should
suffer
such
a
torment
,
as
these
men
speak
of
,
one
Year
to
an
end
;
therefore
God
will
not
inflict
extreme
miseries
upon
men
for
ever
,
since
they
are
his
off-spring
,
as
they
are
his
Creatures
:
for
God
is
not
less
merciful
than
man
.
—
B.
THis
is
the
substance
of
his
proof
.
And
if
it
be
sufficient
to
prove
what
he
intends
by
it
,
God's
mercy
,
and
Parents
pity
,
not
alike
in
all
things
.
it
will
be
sufficient
for
other
purposes
too
,
which
Christians
will
not
judge
it
to
be
,
viz.
to
prove
that
the
Devils
shall
not
suffer
extreme
punishments
without
end
;
and
that
Christ
was
not
punished
(
extremely
)
for
the
offences
of
such
as
we
.
For
the
former
,
we
will
take
his
Argument
and
urge
it
thus
,
[
Parents
would
not
desire
to
cast
their
Children
into
an
irrecoverable
state
of
misery
,
upon
their
first
act
of
disobedience
towards
them
:
How
can
we
think
then
,
that
God
would
cast
the
Angels
(
that
were
the
noblest
of
all
the
works
of
his
hands
)
into
an
irrecoverable
state
of
misery
,
upon
the
commission
of
the
first
sin
against
him
?
for
God
is
not
less
merciful
than
Man
.
]
Doubtless
the
Proof
is
as
strong
this
way
,
as
the
other
way
,
and
yet
it
is
not
strong
enough
,
nor
will
not
(
cannot
)
prevail
upon
them
that
believe
what
the
Scripture
saith
in
the
case
:
for
let
us
prove
what
we
will
,
yet
the
Apostle
hath
told
us
,
2
Pet.
2.4
.
Jude
6.
Matth.
25.41
.
that
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
,
&c.
2
Pet.
And
hath
prepared
everlasting
fire
for
them
,
Matth
25.
(
And
therefore
whatsoever
proofs
are
brought
to
the
contrary
,
are
not
Proofs
truly
so
called
,
but
Sophistical
Arguments
and
meer
deceits
.
)
For
the
latter
also
we
may
reason
(
as
strongly
)
after
the
same
rate
.
[
A
good
Father
would
not
have
his
beloved
Son
(
that
never
offended
him
)
be
severely
punished
for
those
offences
that
he
never
committed
,
therefore
much
less
would
the
God
of
all
Mercy
lay
the
punishment
of
our
sins
upon
his
Holy
Son
Jesus
,
in
whom
his
Soul
delighted
.
]
One
Egg
is
not
more
like
another
than
this
is
like
my
Author's
Proof
aforesaid
.
And
though
it
might
be
approved
by
Socinians
,
yet
Christians
will
not
be
wrought
upon
by
it
,
Esay
53.
while
they
read
and
believe
Rom.
4.25
.
compared
with
Rom.
5.8
and
,
in
one
word
,
the
53d
.
Chapter
of
Esay
.
And
thus
we
have
seen
how
far
this
his
Proof
is
from
being
infallible
:
and
therefore
the
Reader
will
not
think
I
am
bound
to
say
any
thing
more
unto
it
;
yet
for
his
farther
satisfaction
,
I
will
add
thus
much
:
viz.
That
God
is
not
as
Man
in
every
thing
,
(
for
then
he
should
not
be
a
God
indeed
)
nor
may
his
goodness
and
Man's
be
compared
together
,
any
farther
than
the
Scriptures
will
allow
of
:
And
though
he
be
more
merciful
than
Man
is
,
and
will
shew
forth
more
love
and
kindness
to
the
meanest
of
his
faithful
servants
,
than
the
most
compassionate
Parent
ever
did
(
or
can
do
)
to
his
beloved
Child
;
yet
his
saving
Mercy
hath
its
proper
objects
,
and
is
not
extended
promiscuously
to
all
the
Sons
of
Men.
He
is
free
in
the
exercising
of
it
,
and
hath
mercy
on
whom
he
will
:
And
his
Mercy
no
more
binds
him
to
save
All
Men
,
than
it
did
to
save
all
Angels
:
The
wicked
and
impenitent
are
the
objects
of
his
wrath
,
as
the
Returning
sinners
are
the
objects
of
his
love
.
Again
,
God
is
not
only
a
God
of
Mercy
,
Psal.
94.1
.
but
a
God
of
Vengeance
.
To
him
vengeance
belongeth
,
Psal.
94.
where
the
word
vengeance
,
is
mentioned
twice
in
one
verse
;
And
he
is
the
Supreme
Law-giver
and
Governour
of
the
World
.
Now
as
he
is
such
,
it
belongs
to
him
to
see
that
his
obstinate
and
uncurable
Enemies
may
not
go
unpunished
:
And
though
he
desires
not
their
punishment
for
everlasting
,
(
to
use
Mr.
R.'s
word
)
as
it
is
a
punishment
,
yet
he
will
inflict
it
,
as
it
is
an
Execution
of
Justice
,
and
a
discovery
of
his
holiness
,
and
hatred
of
sin
,
and
the
like
.
And
(
to
come
to
the
comparison
)
a
Father
,
that
is
a
Judge
and
a
Law-giver
,
as
well
as
a
Father
,
and
(
as
such
)
hath
made
a
Law
that
such
and
such
offenders
shall
suffer
so
many
Months
imprisonment
,
who
ever
they
be
;
may
not
dispense
with
that
Law
,
(
if
it
be
just
)
no
not
in
the
case
of
his
own
Children
,
when
they
commit
the
said
offences
.
So
the
God
of
Mercy
being
a
Judge
and
Law-giver
,
is
engaged
by
his
Honour
and
Justice
to
punish
sin
,
(
which
is
the
transgression
of
his
Law
)
according
to
its
desert
.
If
you
say
it
is
not
punished
upon
the
Saints
,
I
answer
:
That
it
was
punished
upon
their
Surety
Christ
Jesus
in
their
place
,
and
they
are
freed
by
the
merit
of
his
sufferings
:
But
it
is
not
so
with
the
Enemies
of
his
holiness
,
so
remaining
;
they
must
answer
for
themselves
.
Proof
9
R.
—
If
men
had
deserved
everlasting
punishment
,
yet
why
may
not
God
shew
that
mercy
,
as
not
to
inflict
it
,
as
well
as
to
let
the
Rain
fall
upon
them
that
no
way
deserve
it
?
p.
171
,
172.
Men
often
shew
more
kindness
to
disobedient
Children
than
they
deserve
:
And
may
not
God
do
the
same
?
—
B.
This
[
if
Man
had
deserved
such
punishment
]
is
spoken
only
for
Argument
sake
,
for
he
doth
not
grant
it
to
be
a
truth
,
but
it
hath
been
proved
before
,
whether
he
will
grant
it
,
or
not
.
But
this
being
supposed
,
What
then
?
For
(
saith
he
)
why
may
not
God
shew
so
much
mercy
,
as
not
to
inflict
it
upon
them
that
deserve
it
,
as
he
gives
the
rain
to
them
that
deserve
it
not
.
—
I
answer
,
He
doth
shew
so
much
mercy
upon
many
such
,
(
yea
many
thousands
)
as
not
to
inflict
it
on
them
:
All
that
truly
turn
from
their
evil
ways
,
and
believe
on
his
Son
Christ
Jesus
,
shall
for
his
sake
be
secured
from
it
,
and
he
will
spare
them
,
as
a
man
spareth
his
own
Son
that
serveth
him
.
But
if
he
ask
,
Mal.
3.16
,
17.
why
he
may
not
shew
such
mercy
upon
all
in
general
,
or
upon
the
wicked
that
continue
such
,
Then
I
except
against
his
question
;
for
we
are
not
concerned
(
in
this
case
)
to
enquire
what
he
may
do
,
but
what
he
will
do
.
Things
revealed
(
by
his
own
confession
)
belong
to
us
,
now
he
hath
revealed
his
will
to
the
contrary
,
as
in
other
places
,
so
in
that
so
often
mentioned
,
Matth.
25.
These
shall
go
away
into
everlasting
punishment
:
and
,
to
take
vengeance
of
them
that
know
not
God
,
and
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
,
2
Thess.
1.9
.
who
shall
be
punished
with
everlasting
destruction
,
&c.
2
Thess.
(
But
he
hath
not
said
he
will
give
them
no
Rain
while
they
live
on
Earth
,
and
therefore
is
free
to
give
it
them
,
though
they
deserve
it
not
.
)
So
that
for
a
Man
to
ask
,
why
God
may
not
shew
such
favour
to
the
Impenitent
,
as
not
to
inflict
such
punishment
upon
them
,
is
in
effect
,
to
ask
,
why
he
may
not
act
contrary
to
his
own
word
?
which
is
a
question
more
fit
to
be
abhorred
than
to
be
answered
.
And
what
if
Parents
shew
more
kindness
to
disobedient
Children
than
they
deserve
,
yet
he
must
not
think
that
Men
are
a
fit
rule
for
God
to
walk
by
;
nor
doth
he
believe
that
God
is
bound
to
shew
such
kindness
to
his
rebellious
Creatures
,
as
Men
are
to
their
disobedient
Children
.
(
yet
it
must
be
remembred
,
that
God
doth
shew
a
thousand
times
more
kindness
to
his
enemies
in
this
World
,
than
they
deserve
,
or
could
deserve
,
if
they
were
his
faithfullest
servants
,
and
doth
more
for
them
every
day
in
the
Year
,
than
Parents
can
do
for
their
best
Children
.
)
And
these
things
being
considered
,
all
that
which
he
adds
concerning
the
greatness
of
God's
Mercy
above
the
mercy
of
man
,
is
vain
as
to
that
for
which
he
intends
it
:
But
of
that
we
may
have
occasion
to
speak
more
hereafter
.
Proof
.
10
p.
173.
R.
—
Gods
general
goodness
in
the
Creation
of
the
world
is
to
all
his
Creatures
,
Eccles.
5.9
.
The
profit
of
the
Earth
is
for
all
—
B.
And
what
of
that
?
Is
that
a
proof
there
shall
be
no
everlasting
Punishment
for
any
man
?
Surely
if
it
be
,
't
is
not
an
infallible
one
,
but
an
Idle
and
impertinent
one
:
for
the
question
(
in
this
affair
)
is
not
of
God's
general
goodness
,
but
of
his
saving
Mercy
:
Now
though
we
grant
the
one
to
be
extended
to
all
creatures
,
yet
we
do
not
grant
it
of
the
other
.
God
indeed
is
good
to
all
,
but
he
doth
not
grant
all
goodness
to
all
alike
:
Dan.
12.
but
as
some
shall
arise
to
everlasting
Glory
,
so
others
shall
arise
to
everlasting
shame
.
p.
173.
lin.
18.
R.
—
God
takes
care
to
provide
for
all
,
and
bids
us
feed
and
cloath
the
worst
that
want
,
&c.
and
he
that
would
not
have
them
suffer
want
here
,
will
not
impose
an
everlasting
Misery
on
them
hereafter
.
B.
We
may
say
of
Mr.
R.
as
some
did
of
our
Saviour
(
though
in
a
contrary
sense
)
that
never
man
spake
like
him
:
Surely
,
none
but
himself
did
ever
go
about
to
prove
this
point
in
this
manner
:
And
at
the
same
rate
a
wicked
man
might
need
no
better
proof
of
his
escaping
Hell
hereafter
,
than
his
health
,
and
wealth
and
prosperity
here
,
for
he
might
say
as
Mr.
R.
Surely
that
God
who
would
not
lay
upon
them
the
miseries
of
sickness
and
poverty
here
,
will
not
inflict
greater
miseries
for
ever
hereafter
.
(
Yet
Christians
will
not
count
this
any
good
evidence
of
a
state
of
Salvation
.
)
Doth
not
the
Parable
in
Luke
16.
manifestly
suppose
,
that
a
man
may
have
comfort
here
and
Torment
hereafter
:
All
the
Turkish
Emperors
,
and
all
the
Popes
,
(
I
should
have
set
them
first
,
as
being
the
proudest
of
the
two
)
All
these
I
say
,
had
Honour
and
Greatness
enough
in
this
world
,
yet
we
cannot
doubt
but
many
of
them
(
if
not
all
)
will
inherit
shame
in
the
world
to
come
.
Proof
.
11
R.
—
Their
Opinion
lesseneth
the
goodness
of
God
and
limiteth
it
to
a
few
—
whereas
the
Scriptures
declare
it
to
be
to
all
.
p.
174.
All
flesh
shall
see
his
Salvation
,
Luke
3.6
.
and
He
will
have
all
men
to
be
Saved
,
1
Tim.
2.4
.
The
Protestants
in
Poland
say
there
will
come
a
time
wherein
the
fallen
Angels
and
the
wickedest
men
shall
be
set
free
.
—
B.
This
is
not
all
that
he
saith
under
this
11.
Proof
,
nor
do
I
take
my self
to
be
engaged
to
spend
my
Ink
upon
all
the
Vanities
he
is
guilty
of
:
(
yet
that
which
is
for
his
turn
,
I
shall
not
fear
to
deal
with
)
He
urgeth
Rom.
8.19.21
.
to
prove
that
all
in
general
shall
be
Saved
:
but
unless
he
had
made
out
his
Proof
from
it
,
or
shewed
some
better
man
than
himself
that
hath
urged
it
for
that
purpose
,
I
shall
not
think
fit
to
say
any
thing
to
it
:
for
I
am
sure
Christians
may
read
that
Text
a
thousand
times
,
without
danger
of
being
led
thereby
into
that
Opinion
.
But
let
us
come
to
the
point
.
—
Our
Opinion
(
he
saith
)
lesseneth
the
goodness
of
God
and
limiteth
it
unto
a
few
:
]
concerning
which
we
would
demand
of
him
,
what
he
means
by
God's
goodness
?
If
he
means
God's
common
goodness
,
it
is
utterly
denyed
:
our
Opinion
denyes
not
the
extent
of
that
goodness
to
all
;
though
we
believe
a
Hell
,
yet
we
believe
God
is
good
to
all
here
,
and
he
therefore
casts
some
into
Hell
because
they
would
not
be
(
truly
)
good
to
themselves
,
nor
chuse
the
good
ways
which
he
commands
them
to
walk
in
.
But
if
he
mean
it
of
God's
saving
goodness
,
then
I
say
our
Opinion
denyes
it
to
extend
to
all
(
so
as
to
save
All
)
for
narrow
is
the
way
which
leads
unto
life
,
and
few
there
be
that
find
it
.
(
i.e.
few
in
comparison
,
Matth.
7.14
.
or
not
near
so
many
as
miss
of
it
,
though
very
many
considered
in
themselves
.
)
But
he
tells
us
[
All
flesh
shall
see
his
Salvation
]
very
true
,
who
doubts
of
it
?
But
he
that
dares
believe
his
Saviour
(
in
that
Text
but
now
mentioned
)
will
not
think
that
it
means
that
all
without
exception
shall
be
Saved
;
and
if
it
were
so
,
then
I
say
,
what
Divinity
,
yea
what
truth
or
sence
(
to
speak
with
Reverence
)
shall
be
found
in
the
words
of
Paul
to
the
Corinthians
,
We
are
a
sweet
savour
,
&c.
in
them
that
are
saved
,
and
in
them
that
perish
:
(
what
shall
become
of
this
division
of
mankind
into
[
them
that
are
saved
]
and
them
that
[
perish
]
if
All
should
be
saved
and
none
perish
?
)
If
Mr.
Richardson
can
crack
this
Nut
,
I
will
confess
his
Teeth
are
strong
.
And
as
for
those
Texts
,
they
are
far
from
proving
the
contrary
:
Luke
3.6
,
Cleared
.
All
flesh
shall
see
his
Salvation
,
speaks
nothing
for
his
turn
,
unless
he
had
made
it
appear
that
[
All
in
those
Texts
,
means
all
whatsoever
,
without
exception
of
any
;
]
which
I
dare
say
he
cannot
do
,
nor
could
it
agree
with
the
other
places
alledged
,
if
taken
in
that
sence
:
wherefore
by
All
,
we
mean
All
sorts
(
that
Repent
and
Believe
)
such
persons
of
what
sort
soever
,
whether
Jew
or
Gentile
,
high
or
low
,
bond
or
free
,
&c.
shall
see
the
Salvation
of
God
.
As
when
it
is
said
,
our
Lord
healed
all
Diseases
among
the
people
,
i.
e.
all
sorts
;
and
in
another
,
ye
shall
be
hated
of
all
men
for
my
Names
sake
,
Matth.
10.22
.
that
is
,
of
all
sorts
of
men
,
for
certainly
All
in
general
did
not
hate
them
for
Christs
sake
,
yea
some
loved
them
as
truly
for
it
,
as
others
hated
them
.
1
Tim.
2.4
.
Cleared
.
And
the
other
Text
may
be
vindicated
with
no
less
difficulty
than
the
former
.
It
runs
thus
,
He
would
that
All
should
be
saved
:
may
we
hence
infer
,
that
God
will
actually
and
eventually
save
all
,
or
that
he
purposeth
to
save
all
?
no
sure
,
nothing
less
.
There
are
several
Answers
,
to
be
made
unto
it
to
remove
this
sense
from
it
.
1.
That
the
word
All
,
may
be
taken
of
all
sorts
as
before
;
and
if
I
should
answer
thus
,
Mr.
R.
might
find
it
hard
enough
to
confute
it
.
2.
That
the
will
of
God
is
to
be
distinguished
in
this
case
,
it
may
signifie
either
his
Appointing
will
,
or
his
Approving
[
](A29219-e35810-b)*
*
Vid.
Chamier
.
de
praedestin
.
l.
7.
cap.
6.
will
;
God
may
be
said
to
will
the
Salvation
of
All
in
general
,
by
his
Approving
will
:
because
he
thus
willeth
them
to
walk
in
the
way
of
Salvation
,
and
to
shun
those
things
that
tend
to
their
Ruine
.
As
a
King
may
be
said
to
will
that
none
of
his
subjects
should
be
put
to
death
,
because
he
approves
not
of
(
but
wills
them
to
shun
)
those
evil
ways
which
make
them
deserve
such
punishment
from
him
.
But
yet
in
case
they
prove
Thieves
or
Murderers
,
or
unsufferable
Enemies
to
the
Common-wealth
,
in
any
other
way
,
he
wills
that
they
should
die
for
it
,
and
appoints
them
to
be
put
to
death
.
(
and
that
without
any
disparagement
to
his
goodness
and
merciful
disposition
)
So
in
case
men
will
not
forsake
their
wicked
ways
,
and
turn
to
God
and
his
true
service
,
the
Judge
of
the
world
doth
will
their
deserved
Punishment
,
and
will
punish
them
with
an
Everlasting
destruction
[
](A29219-e35840-b)*
*
2
Thess.
1.9
.
(
and
that
without
any
impeachment
of
his
Mercy
and
Goodness
)
In
a
word
,
he
doth
not
so
will
the
Salvation
of
All
in
general
,
as
to
bring
them
to
Salvation
;
that
's
plain
,
since
strait
is
the
gate
and
narrow
is
the
way
that
leads
to
Salvation
,
Matth.
7.14
.
and
few
there
be
that
find
it
.
And
that
this
Text
aforesaid
doth
not
mean
any
such
thing
is
plain
,
for
he
would
that
All
should
be
saved
,
and
come
to
the
knowledge
of
the
Truth
(
even
his
Gospel
and
word
of
Truth
)
But
't
is
clear
God
doth
not
so
will
,
that
All
should
come
to
the
knowledge
of
his
Truth
,
as
to
bring
them
infallibly
to
the
knowledge
of
it
:
Therefore
he
doth
not
so
Will
that
all
shall
be
saved
,
as
to
bring
them
infallibly
to
Salvation
.
The
Argument
is
good
,
because
the
Apostle
maketh
no
difference
between
God's
Willing
that
All
should
be
saved
,
and
his
Willing
that
all
should
come
to
the
knowledge
of
his
Truth
.
And
the
word
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
find
is
not
active
but
passive
only
,
and
accordingly
it
is
rendred
in
our
Translation
,
(
not
He
Willeth
to
Save
all
,
but
)
He
Willeth
that
all
should
be
saved
.
The
former
would
infer
the
certain
Salvation
of
All
,
(
for
who
hath
resisted
his
Will
?
)
but
not
so
the
latter
,
as
the
excellent
Author
in
the
Margin
hath
proved
,
in
his
most
Learned
Animadversions
against
Mr.
Hoard
[
](A29219-e35930-b)*
*
B.
Davenant
p.
(
mihi
)
17●
,
&c.
(
which
our
new
Predestinarians
,
I
hope
,
have
so
much
wisdom
as
not
to
oppose
.
)
He
addeth
[
The
Protestants
in
Poland
say
there
will
come
a
time
wherein
the
fallen
Angels
,
and
the
wickedest
men
shall
be
set
free
]
(
from
Punishment
he
means
.
)
B.
And
what
of
all
that
?
Doth
he
think
they
were
infallible
,
that
we
should
believe
so
,
meerly
because
they
say
so
?
Why
did
he
not
set
down
some
of
their
Reasons
for
it
?
had
he
done
so
I
would
have
been
content
to
examine
them
,
as
I
have
done
his
,
and
doubt
not
but
I
could
Answer
them
as
easily
,
by
God's
ordinary
assistance
.
2.
Whom
doth
he
mean
by
[
the
Protestants
of
Poland
?
]
If
he
means
the
best
and
soundest
Protestants
(
as
the
Denomination
ought
to
be
à
potiori
)
I
say
,
if
he
means
the
Orthodox
Protestants
of
that
Countrey
,
such
as
Arnoldus
,
Maccovius
,
Chrzastovius
(
the
latter
of
which
wrote
against
the
Arrians
[
](A29219-e36060-b)*
*
In
cap.
1.
Johan
.
Evangel.
in
general
,
as
the
two
former
against
Socinus
and
Smalcius
)
or
[
](A29219-e36100-b)*
*
Author
Censurae
Confess
.
Socin
.
Salinarius
,
Clementinus
,
Zabarovius
,
Zarnovecius
,
&c.
If
he
mean
such
Protestants
of
Poland
as
these
,
and
the
like
,
I
utterly
deny
that
ever
they
taught
such
Doctrine
:
and
if
my
Author
would
read
their
worthy
Works
,
he
might
soon
see
very
much
to
the
contrary
.
But
if
he
mean
the
Heretical
Protestants
of
Poland
(
who
were
called
Protestants
in
opposition
to
Papists
,
and
yet
were
as
bad
or
worse
than
Papists
in
doctrine
)
such
as
Smalcius
,
Archisevius
,
Ostaradius
,
&c.
then
I
do
not
deny
but
they
might
be
of
the
opinion
that
Mr.
R.
speaks
of
.
But
the
judgment
of
these
men
will
not
go
far
with
me
,
for
I
am
well
assured
,
that
such
rank
Socinians
as
they
,
were
not
guided
by
a
good
Spirit
,
and
I
think
they
were
not
Protestants
or
Christians
,
unless
in
the
same
sense
as
Rebels
are
Subjects
,
i.
e.
bad
Subjects
.
p.
177.
R.
—
All
men
are
in
God
,
for
in
him
we
live
,
and
move
,
and
have
our
Being
:
And
if
all
men
are
in
God
,
all
men
are
in
Christ
,
for
He
and
the
Father
are
one
:
Jo.
10.
Now
all
confess
,
that
all
who
are
in
Christ
shall
be
saved
.
Rom.
8.1
.
]
B.
O
admirable
profoundness
and
learning
!
enough
to
puzzle
those
Mahometan
Priests
,
that
blew
their
blinding
Powder
into
the
eyes
of
the
People
,
and
no
less
mischievous
to
the
minds
of
his
deluded
Disciples
,
than
that
Powder
was
to
the
Gaz●rs
upon
Mahomet's
Tomb
:
I
dare
forfeit
one
of
my
Fingers
,
if
he
can
shew
me
a
more
base
,
and
more
wilfully-distorted
speech
,
a
more
gross
and
wretched
piece
of
sophistry
,
in
any
of
the
Writings
of
the
Romish
Foxes
,
than
this
under
consideration
:
Surely
it
is
hard
to
guess
which
he
strained
most
herein
,
his
wits
,
or
his
conscience
:
For
my
part
I
do
verily
judge
,
that
he
offered
violence
to
both
of
them
.
And
that
he
should
take
so
much
pains
in
vain
,
may
well
be
matter
of
vexation
to
him
;
and
yet
so
he
hath
done
and
no
better
.
For
consider
,
How
all
men
are
[
in
God
.
]
1.
When
it
is
said
in
the
Acts
,
That
in
God
we
live
,
and
move
,
and
have
our
Being
,
(
speaking
of
Men
in
general
)
that
doth
not
mean
,
that
he
is
the
Saviour
of
all
Men
in
a
special
sense
,
but
that
he
is
the
upholder
,
maintainer
,
and
preserver
of
all
Men
:
not
that
all
Men
have
an
interest
in
his
saving
mercy
,
but
that
they
are
sustained
by
his
power
and
common
providence
(
so
as
that
they
could
not
live
,
or
move
,
or
have
a
Being
without
him
.
)
Wherefore
,
In
him
we
live
,
is
as
much
as
if
it
were
said
,
By
him
we
live
,
&c.
for
the
Greek
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
commonly
signifie
,
By
,
or
Through
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
we
find
in
Hebr.
1.1
.
God
,
who
in
times
past
spake
to
our
Fathers
by
the
Prophets
,
hath
in
these
last
days
spoken
to
us
by
his
Son
:
where
the
Greek
hath
it
,
[
in
the
Prophets
,
and
in
his
Son
]
but
the
sense
of
it
is
,
by
the
Prophets
,
and
therefore
our
Translators
have
rendered
it
[
by
the
Prophets
]
&c.
And
so
in
the
Latine
't
is
expressed
,
by
Per
instead
of
In
:
Daven
.
in
Col.
cap.
1.
v.
16.
by
Beza
,
and
others
.
And
other
Instances
are
given
by
the
excellent
Bishop
aforesaid
,
in
his
Comment
on
the
Epistle
to
the
Colossians
.
Now
when
he
saith
,
If
all
Men
are
in
God
,
all
Men
are
in
Christ
;
I
grant
it
in
the
sense
aforesaid
:
All
men
are
by
Christ
,
for
he
upholdeth
all
things
by
the
Word
of
his
Power
.
And
to
the
last
passage
,
Heb.
1.3
.
[
'T
is
commonly
confessed
that
All
who
are
in
Christ
shall
be
saved
]
To
this
I
say
,
my
Return
is
thus
:
That
if
he
mean
All
who
are
Members
of
Christ's
Mystical
Body
,
or
that
have
an
Interest
in
Christ's
Merits
and
Righteousness
,
as
it
is
meant
in
Rom.
8.
v.
1.
Then
I
grant
that
All
who
are
in
Christ
shall
be
saved
,
(
which
that
very
Text
demonstrateth
.
)
But
I
utterly
deny
that
All
men
are
in
Christ
,
in
this
sense
of
the
word
.
But
if
he
mean
,
All
that
are
by
Christ
,
(
made
and
maintained
in
the
World
by
him
)
then
I
deny
that
All
such
shall
be
saved
,
for
in
this
sense
the
Devils
may
be
said
to
be
in
Christ
,
Colos.
1.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
thus
Mr.
R.'s
rich
Invention
is
proved
to
be
worth
nothing
,
but
scorn
and
contempt
.
R.
—
In
Rom.
5.
The
second
Adam
in
saving
,
p.
178.
is
put
in
opposition
to
the
first
Adam
in
sinning
.
And
if
All
Nations
shall
be
blessed
,
as
was
foretold
,
in
Gen.
22.
Every
particular
must
also
,
for
the
general
word
All
,
includes
every
particular
.
And
it
is
a
great
lessening
of
the
riches
and
fulness
of
God's
grace
and
goodness
,
to
say
that
God
hath
made
this
World
for
All
,
and
the
best
World
,
but
for
a
few
.
—
B.
That
which
he
would
have
us
gather
from
Rom.
5.
is
manifestly
thus
,
That
as
all
Mankind
are
liable
to
destruction
by
means
of
the
first
Adam
,
so
all
shall
be
freed
from
it
by
the
merit
of
the
second
Adam
,
Jesus
Christ
:
But
I
cannot
think
how
he
will
find
any
Text
in
it
,
Rom.
5.18
.
cleared
.
that
may
be
made
very
serviceable
for
such
a
design
,
unless
it
be
the
18.
Verse
of
that
Chapter
.
As
by
the
offence
of
one
,
judgment
came
upon
all
Men
to
condemnation
;
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
Men
to
justification
of
life
.
But
this
will
easily
be
answered
:
For
the
comparison
there
made
between
Adam
and
Christ
,
is
not
in
respect
of
the
Number
of
Persons
that
are
saved
or
destroyed
;
but
in
respect
of
the
causes
of
Salvation
and
Damnation
:
That
,
as
the
cause
of
Damnation
,
even
sin
,
is
(
originally
)
only
from
Adam
;
so
the
cause
of
Salvation
,
even
Righteousness
and
Justification
is
wholly
from
Christ
.
As
all
sinners
became
sinners
through
the
first
Adam
,
and
so
are
liable
to
damnation
through
him
:
so
all
justified
Persons
are
justified
through
Christ
the
second
Adam
,
and
have
a
right
to
Heaven
only
through
his
Righteousness
imputed
to
them
.
So
that
when
Paul
saith
,
by
the
Righteousness
of
one
,
the
free
gift
came
upon
all
Men
to
justification
of
life
;
it
is
not
so
to
be
taken
,
as
if
Justification
were
common
to
All
men
,
but
that
it
is
through
the
Righteousness
of
Christ
that
All
,
who
are
justified
,
are
justified
.
(
viz.
that
none
are
justified
otherwise
.
)
As
the
Psalmist
saith
,
the
Lord
upholdeth
all
that
fall
;
Psal.
145.14
.
not
that
he
upholdeth
every
one
that
falls
,
for
some
fall
irrecoverably
:
as
Judas
,
Pharaoh
,
the
Sinners
against
the
Holy
Ghost
,
&c.
but
that
All
who
being
fallen
;
are
upheld
and
preserved
from
falling
away
utterly
,
are
so
upheld
only
by
him
.
Hanc
Deo
tribuit
gloriam
quod
sine
ejus
ope
nemo
sustentetur
,
Musculus
in
Psal.
145.
as
a
worthy
Expositor
on
the
place
.
This
glory
(
saith
he
)
the
Psalmist
ascribes
to
God
,
viz.
That
without
his
help
none
are
upheld
.
Rom.
8.30
.
Whom
he
justified
,
them
he
also
glorified
:
but
God
doth
not
glorifie
them
that
live
and
dye
unconverted
;
for
,
Except
ye
be
converted
,
Matth.
18.3
.
ye
shall
not
enter
into
the
Kingdom
of
Heaven
:
Matth.
18.3
.
Therefore
neither
doth
he
justifie
any
such
Persons
.
Nor
is
he
more
fortunate
in
alledging
Gen.
22.18
.
for
,
though
All
(
in
it self
)
be
inclusive
of
every
particular
,
Genes.
22.18
.
opened
.
yet
in
that
place
all
Nations
cannot
signifie
all
particular
Persons
of
every
Nation
,
for
if
all
Nations
should
be
blessed
,
in
this
largest
sense
,
none
should
be
cursed
,
as
our
Lord
will
say
unto
many
at
the
last
Day
,
Matth.
25.41
.
Depart
from
me
ye
cursed
.
Wherefore
by
all
Nations
,
understand
some
of
all
Nations
,
or
(
if
you
will
)
many
of
all
Nations
,
even
all
true
believers
in
every
Nation
:
And
that
the
word
,
all
Nations
,
doth
not
always
mean
all
men
in
general
,
Esay
2.2
.
is
plain
,
by
Esay
2.2
.
where
it
is
said
,
that
All
Nations
should
flow
to
the
Mountain
of
the
Lord's
house
;
which
cannot
be
said
of
all
in
general
,
and
is
expressed
by
[
many
]
in
the
4.
of
Micah
,
1.
Vers
.
And
as
for
the
fulness
and
riches
of
God's
goodness
,
it
is
not
to
be
judged
of
by
the
number
of
them
that
are
saved
by
it
,
The
goodness
of
God
how
to
be
judged
of
.
but
rather
by
the
way
and
manner
wherein
and
whereby
they
are
saved
;
and
by
that
great
Salvation
which
his
People
shall
partake
of
.
Briefly
thus
:
The
riches
of
God's
grace
and
goodness
is
seen
in
the
excellency
of
its
effect
.
For
Life
is
a
more
excellent
thing
than
Death
,
and
Righteousness
than
Sin
;
and
(
secondly
)
in
the
powerfulness
of
the
work
,
for
it
argueth
a
greater
power
to
save
than
to
destroy
,
to
justifie
than
to
condemn
:
(
as
't
is
a
greater
matter
to
reform
a
few
,
than
to
corrupt
and
harden
a
great
many
against
the
holy
Ordinances
and
ways
of
God
:
An
Idle
Hypocrite
is
too
well
able
to
do
the
one
,
but
a
painful
Minister
is
scarce
able
to
do
the
other
.
)
And
(
by
the
way
)
we
do
not
say
,
as
Mr.
R.
that
God
hath
made
the
best
World
,
(
or
Heaven
)
but
for
a
very
few
:
For
many
shall
come
from
the
East
and
the
West
,
and
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
Heaven
;
yet
they
are
few
in
comparison
of
them
that
miss
of
Heaven
,
Matth.
7.14
.
as
was
seen
before
from
the
words
of
him
,
whom
he
dares
not
(
I
hope
)
contradict
or
cavil
at
.
And
if
a
Man
can
think
it
is
an
obscuring
of
God's
goodness
to
say
,
that
he
hath
not
made
Heaven
for
so
many
,
as
he
hath
made
the
Earth
;
for
he
may
think
it
much
more
a
denying
of
his
goodness
to
say
that
he
hath
made
comfortable
provisions
for
the
Birds
and
Beasts
,
and
at
the
same
time
reserved
many
thousands
of
mighty
Angels
for
extream
and
everlasting
punishment
:
Yet
so
it
is
,
whether
my
Author
allow
of
it
or
not
:
he
that
spares
the
one
did
not
spare
the
other
.
He
that
prepares
Food
for
these
in
this
world
,
hath
prepared
everlasting
fire
for
those
in
another
world
.
Yet
if
a
man
do
hence
object
and
cavil
against
God's
goodness
,
't
is
a
sign
he
hath
little
goodness
himself
,
See
2
Pet.
2.
Judes
Epist.
Matth.
25.41
.
and
as
little
wit
:
but
he
goes
on
,
R.
—
Shall
we
think
the
fruit
of
the
Son
of
Righteousness
to
be
more
narrow
and
confined
,
than
the
Sun
in
the
Firmament
,
p.
179.
whose
excellency
it
is
,
that
its
bright
Beams
and
Rays
are
dispersed
into
every
corner
of
the
Vniverse
?
B.
How
sweetly
might
this
Gentleman
sleep
in
the
night
time
,
that
had
his
head
so
full
of
pleasant
Dreams
in
the
day
time
?
And
as
for
these
words
of
his
,
they
are
no
more
worth
than
the
former
:
for
whatsoever
of
Rhetorick
may
be
supposed
to
be
in
them
,
we
are
sure
there
is
little
of
Logick
or
sound
Reason
in
them
.
Mr.
H.
B.
in
his
Book
of
Melancholy
,
tells
us
a
merry
story
(
as
some
may
count
it
)
concerning
the
expectations
of
some
of
the
Jews
,
which
he
hath
as
I
take
it
out
of
the
Learned
Author
of
Synagog
.
Jud.
[
](A29219-e37200-b)*
*
Buxdorsius
.
Thus
it
is
,
That
when
the
Arch-Angel
shall
sound
his
Trumpet
,
he
shall
gather
all
the
Jews
into
the
Holy
Land
,
and
make
them
a
great
Banquet
,
wherein
shall
be
all
the
Birds
,
and
Beasts
,
and
Fishes
that
ever
lived
in
the
Earth
,
Air
and
Ocean
,
and
a
cup
of
Wine
that
came
from
Paradise
,
&c.
Reader
,
I
will
not
,
I
cannot
request
thee
to
give
heed
to
any
such
Jewish
Fables
,
or
to
believe
any
of
their
lyes
to
be
true
,
for
I
do
not
desire
to
believe
them
my self
.
And
yet
I
profess
unto
thee
,
I
may
be
as
likely
to
believe
all
this
,
as
to
believe
that
assertion
which
Mr.
Richardson's
last
words
include
and
imply
,
viz.
That
the
Glory
of
Heaven
is
as
common
as
the
light
of
the
Sun
,
or
that
Christ
will
make
All
happy
that
the
Sun
shines
upon
;
yea
,
so
long
as
I
believe
the
7th
.
chapter
of
Matth.
or
the
25.
chapter
,
it
is
utterly
impossible
that
I
should
believe
it
.
Thus
of
his
Twenty
Infallible
Proofs
I
have
examined
and
disproved
Eleven
already
;
and
if
when
we
are
in
the
middle
we
are
half
way
over
,
then
doubtless
I
am
more
than
half
way
to
the
end
of
Mr.
R.
his
pleasant
Garden
;
and
what
precious
Flowers
are
remaining
in
it
,
the
following
pages
will
shew
thee
;
and
the
next
Proof
is
near
as
good
as
any
of
the
rest
;
and
it
is
thus
in
brief
.
Proof
12
p.
180.
R.
—
It
doth
no
way
agree
to
the
Spirit
of
a
Saint
,
for
Saints
are
ever
merciful
,
as
the
Psalmist
saith
,
doubtless
they
are
so
merciful
,
as
that
they
would
not
desire
that
any
man
should
be
in
such
intolerable
Torment
one
hour
to
an
end
,
much
less
for
ever
.
Therefore
it
doth
not
agree
to
the
mind
of
God
to
punish
any
everlastingly
.
The
more
the
Lord
manifests
himself
in
any
,
the
more
merciful
they
are
,
yea
,
to
their
enemies
also
.
B.
It
is
a
strange
way
of
Arguing
which
the
man
here
useth
,
and
supposeth
the
Soveraign
Lord
of
all
,
and
the
Righteous
Judge
of
the
whole
Earth
to
be
obliged
to
follow
the
same
rules
which
he
hath
given
to
his
creatures
.
And
how
little
excellency
is
to
be
found
in
such
Imaginations
may
appear
in
these
particulars
following
.
1.
That
the
Saints
do
not
desire
that
any
should
fall
short
of
Heaven
,
but
would
rather
desire
to
further
all
men
in
the
way
to
it
,
yet
I
dare
say
God
will
not
bring
all
men
thither
.
2.
Saints
do
not
desire
that
any
man
should
be
mocked
or
abused
,
imprisoned
or
tormented
in
the
world
for
maintaining
the
Truth
,
and
opposing
the
Abominations
of
the
Romish
Religion
;
yet
it
would
be
madness
to
say
God
would
not
let
his
people
suffer
so
upon
that
account
,
because
it
agrees
not
to
the
mind
of
a
Saint
;
for
Experience
shews
he
hath
often
been
pleased
to
exercise
his
people
with
such
tryals
,
witness
the
Book
of
Martyrs
,
and
the
Histories
of
the
former
Persecutions
,
&c.
3.
A
man
of
much
Sanctity
would
not
desire
there
should
be
so
much
wickedness
in
the
world
as
there
is
,
no
nor
would
not
suffer
it
to
be
if
he
could
help
it
.
I
my self
would
turn
all
men
to
the
love
of
God
and
Holiness
if
it
were
in
my
power
:
That
little
goodness
that
is
in
my
heart
(
alas
too
little
,
and
indeed
so
little
that
I
am
sometimes
afraid
it
is
none
at
all
in
sincerity
,
yet
that
)
doth
so
dispose
me
,
that
I
would
turn
all
,
if
wishing
or
Preaching
would
do
it
,
and
would
not
suffer
any
man
to
love
a
pair
of
Cards
more
than
a
Sermon
,
or
a
Barrel
of
Beer
,
or
a
Bag
of
Money
more
than
Christ
,
and
Grace
,
and
Heaven
,
nor
would
I
suffer
men
and
women
to
play
the
Hypocrite
for
God's
sake
,
and
stay
at
home
like
Atheists
,
on
the
Lord's
Day
,
under
pretence
of
spending
their
time
in
Christian
Duties
in
private
.
(
whose
base
Hypocrisie
the
Lord
will
laugh
at
,
for
he
knoweth
that
his
Day
is
coming
)
I
say
,
I
my self
would
not
suffer
these
things
if
I
could
help
it
.
Yet
God
we
see
,
doth
suffer
them
,
and
yet
his
goodness
is
greater
than
man's
.
4.
I
verily
believe
,
a
Saint
(
that
is
eminently
such
for
knowledge
and
Grace
)
would
not
have
suffered
Mr.
R.
to
have
spent
his
time
so
sadly
as
to
write
This
Book
I
am
engaged
with
,
yet
God
hath
suffered
him
to
Write
and
to
Publish
it
too
,
or
else
it
could
never
have
been
.
—
And
that
which
he
saith
of
the
mercifulness
of
the
Saints
to
their
worst
Enemies
,
is
as
far
from
being
unanswerable
:
and
because
He
hath
not
urged
this
Argument
to
the
best
advantage
,
I
will
do
it
for
him
,
as
thus
:
[
A
good
man
would
not
punish
his
enemies
eternally
,
therefore
God
will
not
so
punish
his
,
for
he
is
more
merciful
than
Man
.
]
I
Answer
,
If
God
may
not
do
otherwise
than
a
good
man
would
do
,
what
sad
conclusions
might
we
make
from
it
?
for
at
this
rate
we
might
conclude
that
God
the
Father
would
not
leave
his
beloved
Son
Christ
Jesus
to
the
malice
of
his
wicked
enemies
,
to
be
mocked
and
spit
upon
,
to
be
Crucified
and
slain
by
them
,
for
a
good
man
would
not
deal
so
by
his
beloved
Son
;
yet
so
it
was
,
as
sure
as
the
Gospel
is
true
,
see
Matth.
27.
Luke
23.
and
other
places
.
2.
There
is
no
Reason
why
any
man
should
punish
his
enemy
everlastingly
;
for
his
enemy
doth
not
deserve
it
as
he
is
his
enemy
:
that
is
,
his
enmity
against
him
,
as
it
is
against
him
,
doth
not
make
him
worthy
of
such
punishment
.
But
offences
against
God
,
as
they
are
against
God
,
do
deserve
such
punishment
,
and
make
the
offenders
worthy
of
it
.
(
as
before
.
)
3.
Men
are
but
men
,
and
therefore
Vengeance
is
not
their
prerogative
as
it
is
Gods
:
To
him
it
belongeth
,
Ps.
94.1
.
Neither
are
they
Governors
of
the
World
,
by
natural
rightful
Soveraignty
,
and
therefore
a
mans
fault
as
against
them
,
doth
not
respect
any
such
Law
,
by
which
the
world
must
be
governed
:
But
enough
of
this
.
Proof
13
R.
—
Such
torment
agrees
not
to
the
mind
of
Christ
,
p.
181
for
he
was
full
of
Love
,
&c.
praying
for
his
Enemies
,
Luke
23.34
.
and
would
not
bring
fire
from
Heaven
upon
them
when
the
Disciples
would
have
had
him
do
so
.
Luke
9.
And
he
that
would
not
suffer
his
Enemies
to
endure
a
short
punishment
by
fire
,
will
not
inflict
a
worse
that
shall
never
end
.
—
B.
All
this
is
as
vain
as
that
which
before
he
hath
offered
us
,
and
will
receive
a
quick
dispatch
.
For
this
kindness
he
shewed
forth
was
in
the
day
of
his
patience
,
but
when
the
day
of
wrath
is
come
,
he
himself
will
come
in
flaming
fire
,
to
take
Vengeance
on
them
that
abuse
his
Patience
,
and
obey
not
his
Gospel
.
Which
is
told
us
by
that
Apostle
of
Christ
that
well
understood
the
greatness
of
the
love
of
Christ
.
2
Thess.
1.9
.
And
when
he
concludes
that
Christ
will
not
inflict
eternal
punishment
by
fire
upon
any
,
from
his
Clemency
in
sparing
those
particular
persons
,
that
the
Disciples
would
have
destroyed
by
Fire
;
Herein
I
say
,
v.
41.
he
seems
to
have
forgotten
the
25
of
Matthew
,
wherein
we
read
that
he
will
adjudge
them
on
his
left
hand
to
everlasting
fire
(
even
all
the
ungodly
in
general
)
for
they
shall
not
stand
in
the
Judgment
,
Psal.
1.
(
that
is
,
not
be
absolved
but
condemned
in
that
day
.
)
Proof
14
p.
182.
R.
Such
punishment
agrees
not
to
the
fruits
of
the
holy
God
.
The
fruit
of
the
Spirit
is
Love
,
Joy
,
&c.
B.
How
he
will
make
this
a
Proof
,
that
there
is
no
everlasting
punishment
for
the
wicked
in
another
life
,
I
cannot
apprehend
;
yea
,
I
am
confident
it
hath
not
so
much
as
a
shew
of
it
,
and
therefore
I
shall
say
nothing
to
it
,
for
though
I
have
engaged
to
answer
his
Subtilties
,
and
Sophistical
Arguments
,
yet
his
meer
Impertinencies
and
silliness
it
is
below
me
to
meddle
with
.
Proof
15
p.
183.
&
184.
R.
Such
punishment
agrees
not
to
the
Nature
of
God
,
for
God
is
Love
,
and
is
kind
to
the
unthankful
and
the
evil
.
Luke
6.
If
God
should
only
Love
them
that
love
him
,
do
not
the
Publicans
the
same
?
God's
Love
and
Mercy
is
infinite
,
and
delighteth
in
Mercy
,
Mic.
7.18
.
and
punishment
is
his
strange
act
;
Esay
28.21
.
and
Christ
dyed
to
answer
the
Law
that
we
brake
.
B.
This
is
the
substance
of
this
15th
.
Proof
,
and
is
large
enough
if
good
enough
.
To
the
first
part
I
reply
—
If
it
be
contrary
to
God's
Nature
to
punish
sin
for
ever
,
then
the
Devils
should
not
be
punished
by
him
for
ever
,
the
contrary
to
which
we
have
seen
already
:
2.
If
it
be
contrary
to
God's
Nature
to
punish
sin
for
ever
(
it
is
not
contrary
to
his
Nature
to
preserve
the
sinners
Being
for
ever
,
and
when
he
will
ever
be
a
sinner
,
and
so
ever
worthy
of
punishment
)
I
say
if
it
be
contrary
to
his
Nature
to
punish
sin
thus
,
because
he
is
a
God
of
Love
,
it
would
be
as
contrary
to
his
Nature
to
suffer
sin
to
be
in
the
World
,
because
he
is
a
God
of
Holiness
and
Righteousness
.
If
Mr.
R.
say
,
He
is
Love
Essentially
;
I
say
in
like
manner
,
he
is
Holiness
Essentially
,
and
when
he
would
swear
by
himself
,
he
swears
by
his
Holiness
,
in
the
Psalms
,
and
elsewhere
.
And
if
the
matter
be
duly
weighed
,
I
do
not
question
,
but
it
will
appear
a
stranger
thing
,
that
God
should
suffer
sin
to
be
committed
,
than
that
he
should
punish
it
,
as
it
deserves
after
it
is
committed
.
(
especially
where
it
is
attended
with
final
impenitence
,
as
in
the
Damned
.
)
3.
God
is
a
God
of
vengeance
,
as
well
as
of
love
:
and
as
the
Saints
are
objects
of
his
love
,
so
the
wicked
and
impenitent
are
the
objects
of
his
wrath
;
and
the
wrath
of
God
abideth
on
them
:
John
3.
v.
ult.
Obj.
But
he
is
kind
to
the
unthankful
and
the
evil
.
Sol.
True
indeed
,
he
is
so
in
this
World
;
He
waits
on
them
day
after
day
,
and
year
after
year
,
and
gives
them
many
times
more
advantages
for
their
Souls
good
,
than
they
care
to
improve
,
and
loads
them
daily
with
his
benefits
;
yea
,
he
is
more
kind
to
them
than
they
are
to
themselves
,
giving
them
Sermons
which
they
care
not
to
hear
,
and
Bibles
,
and
good
Books
,
which
they
care
not
to
read
,
unless
it
be
in
a
profane
and
hypocritical
way
,
to
excuse
themselves
from
coming
to
Church
—
But
yet
if
they
go
on
still
in
their
sins
,
and
abuse
his
kindness
to
the
end
,
and
continue
to
be
the
Children
of
Disobedience
,
his
Mercy
will
not
follow
them
in
another
World
,
but
his
Wrath
will
come
upon
them
,
as
St.
Paul
tells
us
in
the
Epistle
to
the
Colossians
.
Col.
3.6
.
To
the
next
thing
that
he
urgeth
,
[
That
if
God
should
only
love
them
that
love
him
,
he
should
do
no
more
than
the
Publicans
]
I
say
unto
this
,
as
follows
,
viz.
That
we
do
not
say
,
or
suppose
any
such
thing
,
as
that
God
only
loves
them
that
love
him
,
he
loved
his
Elect
from
Eternity
,
and
if
he
had
not
loved
them
before
they
loved
him
,
they
had
never
loved
him
,
for
all
their
love
is
from
his
,
1
Jo.
4.19
.
and
they
therefore
love
him
,
because
he
loved
them
first
:
Yea
,
God
loves
all
,
with
a
common
love
,
as
they
are
his
Creatures
:
The
School-man
spake
not
amiss
upon
the
Point
.
—
Deus
diligit
omnes
homines
,
Aquinas
apud
Davenant
.
in
Animadvers
.
&c.
in
quantum
vult
omnibus
aliquod
Bonum
,
&c.
God
,
saith
he
,
loveth
all
Men
,
in
as
much
as
he
willeth
some
good
unto
all
Men
,
yet
he
willeth
not
all
that
is
good
to
all
Men
:
That
is
,
p.
170.
he
hath
some
special
good
which
he
bestoweth
only
upon
some
persons
,
as
Heaven
or
Salvation
only
upon
the
Righteous
;
for
St.
Paul
tells
us
,
1
Cor.
6.
The
unrighteous
shall
not
inherit
the
Kingdom
of
God
.
So
that
though
God
may
be
said
to
love
all
Men
after
a
sort
,
yet
he
doth
not
so
love
the
wicked
that
remain
such
,
as
to
give
them
Pardon
and
Salvation
.
If
Mr.
R.
hath
any
proofs
to
the
contrary
,
we
desire
him
to
bring
them
forth
to
light
,
and
shall
readily
(
if
God
permit
)
examine
them
to
the
full
.
Well
,
but
he
is
Infinite
in
Mercy
,
and
delighteth
in
Mercy
.
—
Very
true
:
But
may
he
not
appear
to
be
Infinite
in
Mercy
,
unless
he
save
his
impenitent
Enemies
?
Sure
he
may
.
And
though
he
delighteth
in
Mercy
,
yet
he
hath
Vessels
of
Wrath
as
well
as
of
Mercy
,
and
reserveth
wrath
for
his
Enemies
;
Nahum
1.2
.
and
when
he
will
be
pouring
out
his
wrath
upon
them
,
yet
then
he
will
discover
his
delight
in
Mercy
(
and
the
infiniteness
of
his
Mercy
)
to
Thousands
and
Thousands
of
his
faithful
Servants
.
Esay
28.21
.
opened
.
But
he
Objects
,
That
Punishment
is
called
his
strange
Work
,
in
Esay
28.21
.
—
But
first
:
The
word
strange
in
that
place
is
expounded
by
some
of
a
great
and
wonderful
work
,
and
of
an
extraordinary
judgment
:
and
if
we
take
it
this
way
,
it
is
far
from
serving
his
purpose
,
so
much
as
in
shew
.
Or
,
secondly
,
It
may
be
taken
for
such
a
work
as
flows
not
naturally
from
him
,
but
is
occasioned
,
and
as
it
were
enforced
by
the
sins
and
provocations
of
Men.
As
in
a
Father
to
his
Child
;
His
comforting
of
it
and
providing
for
it
,
is
his
natural
work
,
which
his
natural
affection
moves
him
to
;
But
his
threatning
or
correcting
of
it
,
is
(
in
respect
of
the
other
)
his
strange
work
,
which
he
doth
not
as
a
Parent
,
but
as
an
offended
Parent
.
Thus
punishing
is
God's
strange
work
,
such
as
he
doth
not
as
he
is
God
,
but
as
he
is
an
offended
God
:
and
yet
this
work
of
his
may
continue
for
ever
;
as
we
have
an
Example
in
the
fallen
Angels
.
And
I
think
his
everlasting
punishment
is
more
plainly
(
as
well
as
more
frequently
)
discovered
against
wicked
Men
,
than
it
is
against
wicked
Spirits
,
in
the
holy
Scripture
.
Lastly
,
The
Death
of
Christ
is
so
far
from
disproving
our
Doctrine
,
that
it
doth
most
strongly
confirm
it
;
For
if
God
did
punish
his
Son
with
an
accursed
Death
,
when
he
bare
the
sins
of
his
People
in
this
World
,
what
wonder
is
it
if
he
punish
the
impenitent
with
an
everlasting
curse
(
or
punishment
)
in
the
World
to
come
?
Nor
did
Christ
dye
to
make
an
atonement
for
the
sins
of
any
such
,
as
might
easily
be
proved
,
if
it
were
necessary
.
Proof
16
R.
—
Such
Punishment
agrees
not
to
the
mercifulness
of
the
Creator
to
his
Creature
,
p.
185.
to
impose
such
a
Punishment
on
any
of
them
.
And
then
he
adds
some
places
,
that
say
,
he
is
rich
in
mercy
,
and
the
like
.
B.
Surely
this
would
be
very
good
news
for
the
Devils
to
hear
of
,
if
it
were
true
.
But
we
have
our
Lord's
words
to
assure
us
of
their
everlasting
punishment
,
Matth.
25.
and
elsewhere
,
which
shew
my
Author
was
mistaken
,
in
thinking
that
it
cannot
stand
with
his
goodness
,
as
he
is
their
Creator
.
Yet
we
say
not
that
he
will
punish
any
thus
,
as
they
are
Creatures
,
but
as
they
are
offending
and
rebellious
Creatures
.
And
as
for
his
Mercy
we
have
spoken
of
it
before
:
and
though
it
be
great
,
yea
infinite
,
yet
it
hath
its
proper
object
,
and
will
not
be
acted
in
opposition
to
his
truth
,
which
tells
us
of
everlasting
punishment
for
the
wicked
,
as
well
as
of
Eternal
life
for
the
Righteous
.
Proof
17
R.
—
Sin
cannot
overcome
his
love
;
where
Sin
abounded
,
p.
186.
Grace
abounds
much
more
,
Rom.
5.20
.
This
declares
the
mercy
of
God
to
be
greater
than
sin
;
if
so
,
the
grace
of
God
is
to
all
,
even
to
the
worst
of
men
:
for
sin
abounds
in
them
most
.
And
where
sin
abounds
,
grace
,
saith
the
Apostle
,
abounds
much
more
;
If
so
,
then
all
their
sins
shall
be
forgiven
:
And
if
any
were
to
suffer
eternally
,
how
doth
grace
abound
to
them
,
much
more
where
sin
hath
abounded
?
Answer
this
if
you
can
.
B.
This
is
a
precious
Proof
indeed
,
and
such
as
he
hath
shewed
his
chiefest
strength
in
,
and
therefore
he
is
pleased
to
triumph
over
the
poor
ignorant
Men
,
that
Preach
up
the
Doctrine
of
Everlasting
Punishment
,
&c.
as
though
he
had
a
certain
,
and
an
everlasting
victory
over
them
,
(
as
to
this
particular
)
Thus
and
thus
the
case
stands
,
and
Answer
this
if
you
can
.
—
As
brave
a
Challenge
as
any
Gentleman
of
his
Quality
ever
need
to
make
to
such
as
we
:
But
did
he
not
argue
against
his
own
conscience
,
as
well
as
against
us
and
our
Doctrine
?
or
could
he
really
believe
that
this
Proof
was
unanswerable
?
if
so
,
we
shall
have
cause
to
consider
the
words
of
Solomon
,
The
Fool
rageth
,
and
is
confident
.
Behold
,
Sir
,
the
work
is
undertaken
,
your
command
with
me
is
as
good
as
a
Law
,
and
I
will
Answer
you
if
I
can
.
And
first
,
I
will
deal
with
your
first
Assertion
,
that
sin
cannot
overcome
his
love
.
(
which
is
such
a
speech
,
as
I
have
seldome
met
with
in
any
Book
,
but
yours
.
)
If
it
be
meant
of
God's
faithful
Servants
,
of
humble
and
penitent
sinners
,
I
grant
that
his
love
will
overcome
(
in
due
time
)
all
their
sins
,
and
be
magnified
towards
them
by
pardon
here
,
and
glory
hereafter
:
Rom.
8.35
.
for
,
What
shall
separate
them
from
the
love
of
Christ
?
Rom.
8.
But
if
he
speak
of
the
proud
contemners
of
his
Word
and
ways
,
and
the
deceitful
workers
of
iniquity
,
that
continue
such
,
then
though
we
care
not
to
say
that
their
sin
doth
overcome
his
love
,
yet
we
confidently
affirm
,
that
it
will
so
provoke
his
wrath
,
as
to
cause
him
to
punish
them
for
ever
in
the
life
to
come
:
See
Col.
3.6
.
John
3.36
.
Matth.
25.46
.
Psal
92.7
.
and
many
other
places
.
His
second
Assertion
[
That
God's
mercy
is
greater
than
sin
]
hath
been
spoken
to
already
,
and
I
need
now
to
say
but
this
about
it
:
That
it
is
greater
than
the
sin
of
Devils
,
and
yet
Devils
shall
suffer
for
ever
for
their
sins
.
(
and
so
we
may
say
,
God's
healing
power
is
stronger
and
greater
than
Diseases
,
and
yet
Men
dye
by
them
for
all
that
.
)
His
third
Assertion
,
That
the
grace
of
God
is
to
all
,
even
to
the
worst
of
Men
;
if
it
be
meant
of
his
saving
grace
,
(
or
such
mercy
as
accompanies
salvation
)
is
a
gross
untruth
:
for
the
Gospel
tells
us
,
that
he
that
believeth
not
shall
be
damned
,
Mark
16.
v.
16.
(
And
his
other
,
That
all
the
sins
of
all
Men
shall
be
forgiven
,
is
as
loud
an
Error
,
and
let
him
prove
it
a
truth
,
if
he
can
.
)
Thus
much
for
his
Vanity
.
His
Subtilty
follows
,
[
Where
sin
abounds
grace
much
more
abounds
;
Rom.
5.20
.
therefore
the
grace
of
God
abounds
to
all
sinners
,
yea
to
the
worst
,
for
sin
abounds
most
in
them
.
And
if
they
suffer
eternally
,
How
doth
grace
(
or
mercy
)
abound
to
them
?
]
—
Yea
doubtless
,
this
is
the
Beast
that
carries
the
Bell
,
but
let
us
pursue
it
a
little
,
His
gross
abuse
of
Rom.
5.20
.
and
we
shall
perceive
that
't
is
not
a
pretty
Creature
,
but
a
horrible
deformed
Monster
.
For
I
dare
challenge
Mr.
R.
and
all
his
Brethren
,
yea
all
Mankind
to
shew
me
any
one
Text
of
Scripture
,
that
ever
was
more
abominably
abused
,
more
wretchedly
wrested
(
whether
by
Papists
,
Socinians
,
Atheists
,
or
any
sort
of
Men
)
than
this
Text
of
St.
Paul
is
,
in
this
case
,
by
Him
.
For
when
the
Apostle
saith
,
where
sin
did
abound
,
grace
did
abound
much
more
;
he
doth
not
mean
,
that
God
will
shew
himself
most
gracious
to
them
that
have
committed
the
most
or
greatest
sins
;
for
then
Pharaoh
,
Judas
,
and
Jezabel
should
be
more
blessed
than
Moses
,
Joseph
,
and
the
Virgin
Mary
;
And
our
Damners
and
Sinkers
be
more
happy
than
the
holy
Prophets
,
Apostles
,
and
Martyrs
:
For
sin
hath
most
abounded
in
them
,
(
if
we
take
Mr.
R.
his
sense
of
the
word
)
But
the
abounding
there
mentioned
,
is
the
abounding
of
it
in
the
sense
and
feeling
of
the
sinner
;
that
God's
gracious
goodness
hath
appeared
most
wonderful
in
the
eyes
of
those
Penitent
sinners
,
to
whom
sin
hath
appeared
most
vile
and
hateful
.
That
the
abounding
of
sin
in
that
place
is
of
this
nature
,
the
words
just
before
will
make
evident
,
for
we
read
thus
(
therein
)
the
Law
entred
that
the
offence
might
abound
.
Surely
it
was
not
given
to
make
men
abound
the
more
in
sin
,
or
to
make
them
more
sinful
,
than
otherwise
they
would
be
:
but
to
make
men
more
sensible
of
sin
,
and
of
the
evil
of
it
.
The
Law
,
saith
that
Learned
Expositor
upon
the
place
,
auget
peccatum
,
Paraeus
in
Rom.
5.20
.
non
efficiendo
sed
monstrando
;
It
encreaseth
sin
(
or
maketh
it
abound
)
not
by
causing
of
it
,
but
by
discovering
of
it
;
and
Piscator
saith
,
the
offence
there
is
not
taken
properly
for
the
offence
it self
,
but
figuratively
for
the
knowledge
of
it
;
and
makes
this
the
sense
of
it
,
that
the
grace
of
Christ
hath
appeared
to
be
more
powerful
to
save
Believers
,
than
sin
is
to
destroy
them
.
Thus
I
have
given
an
Answer
to
his
Proof
,
and
if
he
like
it
not
,
he
may
confute
it
if
he
can
.
Proof
18
R.
—
God
is
just
and
equal
;
but
such
an
extream
misery
,
p.
187.
never
to
end
,
is
not
equal
.
B.
'T
is
a
sign
he
spent
most
of
his
strength
in
the
last
Proof
,
since
this
next
is
so
exceeding
weak
.
It
seems
he
judgeth
that
it
cannot
be
just
with
God
to
punish
sinners
eternally
,
and
not
only
judgeth
so
but
saith
so
too
.
[
To
suffer
Torment
never
to
end
,
is
not
equal
.
]
But
though
he
hath
adventured
to
say
so
,
yet
his
Word
is
not
sufficient
for
it
,
(
nor
is
he
a
fit
man
to
judge
of
the
equity
of
Gods
Dispensations
.
)
But
1.
If
the
sin
of
Angels
may
be
justly
punished
upon
them
for
ever
(
as
few
besides
himself
will
question
)
then
may
the
sins
of
men
also
:
for
sin
is
as
bad
a
thing
in
the
one
as
in
the
other
,
and
God
is
as
worthy
to
be
obeyed
by
men
as
by
Angels
.
2.
'T
is
no
wonder
if
guilty
sinners
(
in
a
natural
state
)
do
not
so
easily
discern
the
equity
of
this
severe
Dispensation
,
't
is
the
nature
of
sin
to
blind
the
eyes
of
its
followers
,
nor
can
we
fully
know
the
evil
and
vileness
of
sin
,
unless
we
could
fully
apprehend
the
Excellency
of
that
God
against
whom
it
is
committed
.
3.
Yet
we
have
seen
so
much
as
may
satisfie
a
sober
Christian
in
the
case
,
in
the
latter
end
of
the
first
Chapter
of
this
Book
,
wherefore
I
shall
not
need
to
say
any
more
of
the
equity
of
such
punishment
,
unless
my
Author
shall
Answer
what
is
said
therein
.
Proof
19
p.
188.
R.
—
It
is
no
profit
or
pleasure
to
God
to
have
any
man
suffer
endless
Torments
;
He
hath
no
pleasure
in
the
death
of
any
,
Ezek.
18.
much
less
can
it
be
any
pleasure
to
him
for
any
so
to
suffer
.
Hosea
6.6
He
is
said
to
desire
Mercy
and
not
Sacrifice
:
if
so
,
he
desires
none
should
be
sacrificed
in
a
torment
never
to
end
.
God
abhors
cruelty
.
—
B.
This
kind
of
Reasoning
is
such
as
may
well
become
a
man
of
his
Principles
,
and
suits
so
fully
to
his
blessed
design
,
and
to
what
he
had
said
in
other
places
,
that
we
need
not
doubt
but
he
was
guided
(
herein
)
by
the
self
same
Spirit
.
The
former
part
of
it
contains
these
two
Propositions
.
1.
That
it
is
no
profit
to
God
to
have
any
man
suffer
endless
punishments
.
2.
That
it
is
no
pleasure
to
him
.
—
For
the
first
I
say
thus
:
That
if
that
would
prove
that
God
will
not
have
any
man
suffer
for
ever
,
at
the
same
rate
of
Reasoning
he
might
prove
,
that
none
of
the
wicked
Angels
shall
suffer
for
ever
.
For
certainly
God
is
no
more
profited
by
their
sufferings
,
than
by
the
sufferings
of
sinful
men
;
and
yet
Christians
will
believe
that
the
wicked
Angels
shall
suffer
for
ever
,
and
I
have
shewed
some
reason
why
they
should
believe
so
.
It
was
no
profit
to
God
to
make
the
world
(
for
what
need
could
he
have
of
it
who
had
All-sufficiency
in
himself
?
)
and
yet
Mr.
R.
doth
grant
that
God
hath
made
it
:
He
grants
also
that
God
will
make
his
Saints
happy
and
glorious
in
Heaven
,
and
yet
(
I
believe
)
he
is
not
so
weak
as
to
imagine
,
that
God
hath
any
need
of
their
Happiness
and
Glory
:
nor
had
he
any
need
of
the
Death
of
his
enemies
in
this
world
,
and
therefore
could
not
be
profited
by
their
deaths
,
and
yet
he
hath
brought
them
to
death
very
often
,
and
in
the
most
remarkable
manner
.
His
Second
Proposition
is
this
:
That
't
is
no
pleasure
to
God
to
punish
any
man
(
or
any
wicked
man
)
for
ever
—
If
he
mean
't
is
no
such
pleasure
to
him
,
as
't
is
to
have
them
obey
him
,
or
that
he
is
not
so
pleased
with
their
misery
as
he
is
with
their
obedience
,
or
with
their
happiness
in
case
they
were
obedient
;
Then
we
may
grant
it
without
wrong
to
our
cause
.
But
if
he
mean
,
that
God's
pleasure
is
not
in
it
,
in
any
sense
,
then
I
deny
it
:
for
it
is
the
good
pleasure
of
his
will
to
punish
the
impenitent
as
surely
as
it
is
to
give
the
Kingdom
of
Heaven
to
his
Saints
.
They
shall
suffer
everlasting
punishment
,
for
the
mouth
of
the
Lord
hath
spoken
it
:
Matth.
25.46
.
and
since
they
suffer
it
not
besides
the
good
pleasure
of
his
Will
,
or
contrary
to
it
,
they
suffer
it
with
his
Will
,
or
agreeable
to
it
.
The
Text
of
Ezekiel
ch.
18.23
.
runs
thus
:
Have
I
any
pleasure
that
the
wicked
should
dye
(
or
be
damned
)
and
not
that
he
should
return
from
his
ways
and
live
?
And
so
the
sense
is
clear
against
him
,
more
than
for
him
;
and
he
hath
no
way
to
make
it
appear
to
be
for
him
,
but
only
to
mention
the
first
part
of
the
verse
,
without
the
second
,
wherein
he
acts
like
you
know
whom
,
(
See
Matth.
4.6
.
compared
with
Psal.
91.11
.
)
take
the
words
together
as
they
lye
,
Have
I
any
pleasure
that
the
wicked
should
die
,
and
not
that
he
return
,
&c.
and
then
it
is
as
much
as
if
he
had
said
,
I
take
more
pleasure
to
have
them
turn
and
be
saved
,
than
to
have
them
go
on
in
sin
and
be
damned
:
But
if
they
will
not
turn
,
they
shall
not
be
saved
,
nor
escape
damnation
,
and
therefore
,
Turn
ye
,
turn
ye
from
your
evil
ways
,
for
why
will
ye
dye
,
Ezek.
33.11
.
saith
the
Lord
in
the
same
Book
,
plainly
shewing
us
,
that
they
must
dye
(
or
be
damned
)
if
they
go
on
still
in
their
Trespasses
and
never
turn
.
But
the
latter
part
of
this
Proof
is
(
if
possible
)
more
strange
than
the
former
,
viz.
—
God
desires
Mercy
and
not
Sacrifice
,
therefore
he
desires
not
that
any
should
be
sacrificed
in
a
punishment
never
to
end
.
—
As
for
his
Expression
of
mens
being
Sacrificed
in
punishment
for
ever
,
I
do
not
well
approve
of
it
,
and
could
easily
prove
it
to
be
very
unfit
;
for
the
punishment
of
the
wicked
is
not
a
Sacrifice
for
their
sins
,
since
it
makes
no
atonement
for
them
(
either
Typically
or
Really
)
wherefore
instead
of
that
,
he
might
more
fitly
draw
his
Conclusion
thus
:
Therefore
he
desires
not
that
any
should
suffer
punishment
for
ever
.
Now
observe
,
Reader
,
the
strength
of
this
Argument
:
God
desires
mercy
and
not
Sacrifice
,
therefore
he
will
not
punish
any
man
eternally
.
How
could
he
speak
more
at
random
if
he
had
striven
to
do
it
?
for
This
is
meant
of
his
Preceptive
will
,
namely
that
he
values
obedience
in
the
general
,
or
the
exercise
of
Mercy
and
works
of
Love
,
(
in
particular
)
more
than
Sacrifices
at
the
hands
of
his
people
,
for
the
particle
there
used
is
not
an
absolute
Negative
,
but
a
Comparative
only
,
as
in
the
Text
before
,
Ezek.
18.23
.
Vid.
Rivet
.
in
Hos.
6.6
.
where
the
Particle
[
not
]
doth
not
deny
his
pleasure
to
punish
,
but
compares
his
will
of
punishing
with
his
will
of
returning
,
and
of
their
Salvation
in
case
they
turn
in
Truth
,
and
prefers
the
latter
before
the
former
.
Now
if
we
do
but
state
the
matter
thus
,
and
infer
the
conclusion
according
to
the
sense
of
the
Text
,
it
will
need
little
or
nothing
more
to
be
said
for
its
confutation
:
for
who
sees
not
the
vanity
of
this
Argument
—
God
regards
the
exercise
of
Charity
and
Works
of
mercy
,
more
than
Sacrifices
,
therefore
none
shall
be
punished
for
ever
,
&c.
If
he
will
take
leave
to
infer
thus
,
I
will
give
him
leave
to
make
the
same
conclusion
from
the
History
of
Job's
Cattel
,
or
the
fiery
Tails
of
Sampsons
Foxes
.
He
concludes
this
Proof
with
a
very
great
truth
[
That
God
abhors
cruelty
]
but
't
is
such
a
Truth
as
little
concerns
either
his
design
it self
,
or
the
things
that
he
had
said
immediately
before
,
but
is
brought
in
by
the
head
and
shoulders
,
and
is
forced
to
stand
in
this
improper
place
by
the
meer
violence
of
his
Resolute
Pen.
If
he
would
make
it
serve
his
turn
,
he
must
(
of
necessity
)
make
it
appear
,
that
God
cannot
punish
an
impenitent
sinner
everlastingly
without
being
cruel
;
which
,
I
am
confident
,
he
cannot
do
,
and
do
verily
hope
he
will
not
undertake
to
do
.
And
if
he
think
so
,
I
might
easily
subdue
his
error
,
if
it
be
not
maintained
by
an
invincible
perverseness
,
and
that
by
telling
him
wherein
the
cruelty
of
a
punishment
consisteth
;
to
wit
,
not
in
the
duration
of
it
,
or
degree
of
it
,
but
in
the
nature
and
merit
of
it
.
As
first
,
when
the
person
punished
is
not
fit
to
bear
the
punishment
,
as
if
a
man
should
punish
the
perverseness
of
a
child
with
a
Rack
,
instead
of
a
Rod
;
or
as
if
he
should
disown
and
disinherit
him
for
some
smaller
acts
of
disobedience
to
him
.
This
were
cruelty
,
because
the
punishment
in
the
one
is
of
such
a
nature
as
is
unfit
for
the
child
to
bear
;
and
in
the
other
,
because
't
is
such
as
is
not
due
for
such
an
offence
,
nor
deserved
by
it
,
(
as
it
respects
man
)
(
And
therefore
our
honest
Professors
,
that
revile
and
reproach
us
behind
our
backs
for
preaching
God's
word
,
and
taking
their
Tythes
,
and
make
lyes
of
us
,
for
telling
them
the
sad
Truths
that
concern
them
,
are
like
enough
to
be
indicted
for
cruelty
,
when
the
Judge
of
the
world
shall
come
;
for
though
these
things
through
his
good
Providence
,
do
not
hurt
us
much
,
yet
they
are
things
that
are
not
deserved
upon
the
former
accounts
,
and
therefore
are
no
better
than
cruelties
in
the
eyes
of
him
whose
we
are
,
and
whom
we
serve
.
)
And
on
the
other
side
,
though
a
punishment
be
never
so
great
and
grievous
,
yet
if
it
be
such
as
the
person
punished
doth
deserve
for
his
offence
,
it
is
not
cruelty
but
justice
.
That
wretched
Villain
Ravilliack
,
that
murthered
that
Renouned
King
of
France
in
his
Coach
(
King
Henry
the
IVth
,
if
I
mistake
not
)
was
afterwards
taken
and
Tormented
to
death
in
a
fearful
manner
,
yet
I
believe
there
were
few
honest
men
that
ever
accused
his
Judge
of
cruelty
,
for
condemning
him
to
such
a
death
,
because
(
they
knew
)
he
had
well
deserved
it
,
by
the
horrid
crime
he
had
committed
.
And
now
having
taken
so
much
pains
to
make
good
his
bad
cause
,
in
the
nineteen
Proofs
that
we
have
seen
,
there
is
no
doubt
but
he
will
make
the
best
use
he
can
of
his
strength
and
skill
,
in
his
20th
.
and
last
Proof
:
(
as
the
Candle
gives
a
great
light
a
little
before
it
goes
out
.
)
And
behold
what
it
is
.
Proof
20
R.
—
'T
is
not
for
the
glory
of
God
to
impose
such
a
Punishment
upon
any
man
:
p.
189.
for
glory
lieth
not
in
imposing
great
and
terrible
Punishment
,
but
in
mercy
and
forgiveness
,
Exod.
34.6
,
7.
But
by
his
leave
,
I
judge
otherwise
,
and
do
not
doubt
but
it
is
for
his
glory
,
to
impose
great
Punishment
upon
the
wicked
,
namely
for
the
glory
of
his
Justice
(
which
he
doth
not
so
much
as
pretend
to
disprove
,
unless
it
be
by
telling
us
,
that
glory
consisteth
in
mercy
and
forgiveness
;
for
which
he
alledgeth
Exod.
34.6
,
7.
And
how
vain
all
this
wisdome
is
,
a
few
Lines
may
discover
,
for
certainly
God's
glory
doth
not
lye
only
in
mercy
and
forgiveness
,
for
he
was
glorified
upon
his
greatest
Enemies
,
even
hard-hearted
Pharaoh
himself
;
Rom.
9.17
.
yet
he
was
not
glorified
in
a
way
of
mercy
upon
him
,
but
in
a
way
of
vengeance
and
severity
,
and
the
same
may
be
said
of
the
Devils
;
And
in
that
Text
in
Exodus
,
as
the
Lord
proclaims
himself
to
be
merciful
and
gracious
,
so
one
that
will
by
no
means
clear
the
guilty
,
or
wicked
,
so
remaining
:
And
the
not
clearing
of
them
,
is
not
an
act
of
mercy
,
my
Author
himself
being
Judge
.
)
Then
he
adds
thus
—
R.
—
Proverbs
10.12
.
'T
is
said
,
Love
covereth
all
sins
.
—
But
what
of
that
?
for
it
doth
not
mean
that
God's
love
will
cover
or
forgive
all
Men's
sins
,
(
penitent
or
impenitent
)
no
sure
,
the
Prophet
tells
us
of
some
,
Esay
27.11
.
That
he
that
made
them
will
not
have
mercy
upon
them
.
'T
is
meant
therefore
of
the
love
of
Men
,
one
towards
another
.
Love
(
so
far
as
it
prevails
)
will
cause
a
Man
to
cover
,
to
wit
,
to
overlook
,
and
pass
by
the
sins
of
his
Brethren
against
him
,
vid.
Synopsin
crit.
in
Pro.
10.12
.
so
far
as
with
a
good
conscience
he
may
.
But
he
proceeds
—
R.
—
God
doth
all
things
for
his
glory
,
p.
190.
and
it
is
more
for
his
glory
to
save
all
men
,
than
to
save
a
few
.
—
In
what
sense
we
hold
that
[
few
]
shall
be
saved
,
hath
already
been
shewed
:
To
wit
,
comparatively
with
them
that
dye
in
their
sins
,
and
perish
;
for
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Rev.
7.9
.
the
number
of
them
that
are
saved
is
a
great
number
:
Now
,
if
Mr.
R.
supposeth
,
that
't
is
more
for
God's
glory
to
save
all
Men
,
than
to
save
some
only
,
he
may
enjoy
his
Opinion
,
but
ought
not
to
impose
it
upon
us
,
as
an
undoubted
truth
,
without
a
sufficient
proof
,
which
he
hath
not
been
pleas'd
to
give
us
.
The
Apostle
speaks
(
all
in
a
Verse
)
of
them
that
are
saved
,
1
Cor.
1.18
.
and
of
them
that
perish
.
Surely
then
God
doth
not
save
all
,
(
for
we
read
of
some
that
perish
)
but
he
doth
what
is
most
for
his
glory
,
saith
Mr.
R.
himself
.
Therefore
it
is
not
most
for
his
glory
to
save
all
(
or
to
save
the
Impenitent
.
)
And
if
it
were
most
for
his
glory
to
save
all
Men
,
why
would
it
not
be
most
for
his
glory
to
save
all
the
Angels
too
,
for
is
not
their
nature
as
noble
,
and
their
salvation
as
precious
as
Man's
?
And
yet
he
will
not
save
the
wicked
Angels
,
(
as
was
proved
)
therefore
it
appears
he
did
not
count
it
most
for
his
glory
so
to
do
.
And
if
I
should
say
,
that
the
saving
of
some
only
(
only
the
Penitent
and
Returning
sinners
;
I
speak
of
them
that
are
of
years
)
tends
most
to
the
glory
of
God's
mercy
,
Mr.
R.
may
not
honestly
deny
it
:
for
his
just
severity
and
vengeance
upon
some
sets
off
his
mercy
towards
others
.
The
blackness
of
darkness
reserved
for
the
wicked
,
makes
the
Inheritance
of
the
Saints
in
Light
appear
the
more
glorious
,
and
the
mercy
that
brings
them
to
it
,
by
so
much
the
more
admirable
.
And
having
seen
what
he
cannot
do
,
(
viz.
that
he
cannot
make
good
what
he
hath
undertaken
)
he
tells
us
(
at
last
)
what
he
cannot
think
.
—
p.
190.
lin.
19.
R.
—
I
cannot
admit
to
think
any
thing
that
is
cruel
,
to
be
in
God
.
B.
This
his
disability
he
takes
,
doubtless
,
for
his
perfection
:
and
I
(
for
my
part
)
shall
readily
grant
it
to
be
so
:
for
he
must
needs
be
very
weak
,
or
very
wicked
,
that
can
be
perswaded
to
think
any
such
thing
:
And
I
verily
believe
he
never
heard
any
of
those
Divines
that
he
so
much
undervalues
,
preach
or
speak
any
thing
that
sounded
that
way
:
I
shall
add
only
these
two
particulars
concerning
it
.
1.
That
God
is
not
cruel
in
punishing
the
impenitent
for
ever
,
since
they
are
worthy
of
such
punishment
(
as
before
.
)
2.
That
though
there
is
nothing
of
cruelty
belonging
to
the
nature
of
God
,
yet
there
is
of
Justice
,
and
Vengeance
and
Severity
against
sin
.
Consider
the
Example
of
the
fallen
Angels
,
and
the
sufferings
of
Christ
.
And
this
severity
is
so
far
from
being
inconsistent
with
his
goodness
,
that
St.
Paul
joyns
them
both
together
:
Rom.
11.22
.
Behold
therefore
the
goodness
and
severity
of
God
,
&c.
And
if
our
Author
shall
think
his
severity
to
be
cruelty
,
we
can
tell
him
of
a
Day
wherein
he
shall
have
light
enough
to
see
his
folly
.
Thus
(
Reader
)
I
have
led
thee
(
and
I
hope
safely
)
through
the
manifold
dark
Maze's
,
and
crooked
Labyrinths
of
Mr.
R.
his
new-found
Wilderness
;
and
know
not
what
I
should
need
to
say
more
unto
him
,
unless
it
be
to
admonish
him
of
his
design
,
and
to
bespeak
him
in
the
words
of
that
precious
Man
of
God
,
Bishop
Jewel
,
(
to
that
Pestilent
Popeling
Mr.
Harding
)
at
the
end
of
his
Defence
.
—
[
Deceive
not
the
simple
,
they
are
bought
with
a
Price
;
Bish
Jewel
.
they
are
the
People
of
God
,
for
whom
Christ
hath
shed
his
Blood
.
Your
shifts
are
miserable
,
you
trouble
your self
,
as
a
Bird
in
the
Lime
;
the
more
you
strive
,
the
faster
you
cleave
:
you
cannot
bridle
the
Seas
,
you
cannot
blind
the
Sun-beams
:
Give
place
to
the
glory
of
God
:
whether
you
will
or
no
,
the
Truth
will
prevail
.
]
And
now
(
Good
Reader
)
having
given
thee
the
Proof
of
this
Doctrine
,
and
the
Defence
of
it
,
against
Mr.
Richardson's
violence
,
and
wrath
;
I
would
humbly
invite
thee
to
ponder
a
little
upon
it
to
thy
profit
:
To
which
purpose
,
I
shall
endeavour
to
assist
thee
,
in
the
Uses
and
Improvement
of
it
;
which
is
the
next
particular
to
be
spoken
to
,
(
and
indeed
the
chiefest
of
all
.
)
CHAP.
IV.
SECT.
I.
Containing
some
Uses
of
the
Doctrine
aforesaid
.
SInce
Eternal
Damnation
is
not
a
Dream
,
Vse
1.
For
Information
of
the
World's
Vanity
.
since
Everlasting
Fire
is
not
a
Fancy
,
but
a
Real
thing
;
Then
(
in
the
first
place
)
let
us
hence
be
informed
of
the
vanity
of
all
Worldly
things
,
yea
of
the
best
and
bravest
of
them
:
Indeed
the
Men
of
the
World
will
set
their
hearts
upon
it
,
let
us
say
what
we
can
(
from
Reason
or
Scripture
)
to
the
contrary
;
And
if
you
tell
them
they
have
more
need
of
Grace
than
Gold
,
or
of
a
good
Sermon
,
than
of
a
Barrel
of
good
Beer
,
they
cannot
understand
how
it
can
be
;
Their
earthly
sensual
wisdome
is
not
able
to
apprehend
it
to
any
purpose
,
(
and
the
most
of
them
will
not
be
wise
till
't
is
too
late
.
)
But
however
they
value
earthly
things
,
because
they
are
most
suitable
to
their
earthly
minds
,
yet
assuredly
they
have
not
that
goodness
in
them
which
they
expect
to
find
,
at
least
not
that
which
can
be
worthy
of
the
principal
affection
and
esteem
of
their
hearts
:
and
that
partly
because
of
that
little
good
that
they
are
able
to
do
for
them
in
this
life
,
for
they
cannot
give
any
sound
content
to
an
Immortal
Soul
.
(
That
which
is
capable
of
God
can
never
be
filled
with
the
Creature
.
)
Where
is
the
Man
that
ever
was
satisfied
with
the
greatest
Riches
,
that
had
not
something
better
than
his
Riches
?
and
the
like
may
be
said
in
other
things
.
And
as
they
cannot
content
the
Soul
,
so
they
cannot
secure
the
Body
neither
:
If
God
do
not
more
for
the
wealthiest
Man
than
all
his
Wealth
can
do
,
he
will
fall
into
mischief
every
moment
.
Yea
,
it
cannot
procure
him
one
good
Night's
rest
,
Dan.
6.18
.
when
he
hath
most
need
of
it
:
Though
Darius
kept
his
Money
,
and
his
Kingdom
too
,
yet
it
is
said
,
his
sleep
went
from
him
.
But
there
is
a
greater
vanity
than
all
this
;
for
as
the
greatest
of
this
World
's
good
cannot
content
a
Man
sufficiently
in
prosperity
,
nor
comfort
him
sufficiently
in
adversity
,
so
it
cannot
secure
him
from
Hell
,
or
save
him
from
Everlasting
Burnings
:
It
cannot
work
his
deliverance
from
it
,
nor
prove
his
deliverance
from
it
:
The
former
is
plain
,
and
needs
no
proof
:
Though
the
Papists
will
sell
us
Pardons
for
Money
,
yet
they
cannot
assure
us
,
that
the
one
or
the
other
can
secure
us
from
Hell
.
And
the
other
is
no
less
plain
:
for
,
we
read
expresly
,
of
a
Rich
man
in
Hell
,
Luke
16.
and
we
find
in
Job
,
that
God
regardeth
the
Rich
no
more
than
the
Poor
.
If
he
be
ungodly
,
and
dye
so
,
he
shall
not
come
to
Heaven
,
because
he
had
the
World
at
will
.
And
if
he
go
to
Hell
,
what
will
all
his
former
comforts
be
to
him
,
or
how
will
the
Remembrance
of
them
comfort
him
?
What
will
it
be
to
live
in
ease
for
a
time
,
if
afterwards
they
live
in
Torment
for
ever
?
What
will
it
be
to
have
Honour
for
a
while
,
if
afterwards
they
suffer
Everlasting
contempt
?
What
will
it
be
to
be
clothed
with
Silk
or
Silver
,
and
to
fare
deliciously
every
Day
,
if
afterwards
they
be
clothed
with
Hellish
flames
,
and
drink
of
the
Cup
of
God's
fiery
Indignation
?
In
a
word
,
what
will
it
be
to
enjoy
the
World
,
and
miss
of
Heaven
,
or
in
our
Saviour's
phrase
,
to
gain
the
whole
World
,
and
lose
their
Souls
?
Lord
,
put
me
not
off
with
earthly
enjoyments
,
let
not
any
thing
be
my
portion
that
may
consist
with
thy
displeasure
.
2d
.
Informat
.
of
the
vileness
of
sin
.
A
second
Branch
of
Information
,
which
will
naturally
spring
from
the
Doctrine
aforesaid
,
will
be
this
,
viz.
Concerning
the
vile
nature
of
Sin
:
That
's
almost
the
only
thing
that
sinners
are
wont
to
make
light
of
;
yea
,
many
of
them
make
but
a
mock
at
it
:
And
though
the
wise
Man
tells
us
,
that
they
are
but
Fools
that
do
so
;
Pro.
14.9
.
Yet
(
alas
)
how
many
such
Fools
are
to
be
found
,
and
that
too
,
amongst
those
that
are
counted
good
,
honest
,
understanding
Men
:
What
if
they
(
never
so
grosly
)
neglect
and
forget
the
God
that
made
them
,
what
if
they
slight
his
holy
Commandments
,
and
turn
away
their
Ears
(
never
so
frequently
)
from
hearing
his
Law
?
Pro.
28.9
.
(
and
so
run
the
hazard
of
having
their
Prayers
rejected
)
What
if
they
are
so
proud
that
they
care
not
for
God
,
nor
value
a
sound
Sermon
half
so
much
for
the
bettering
of
their
Souls
,
as
they
do
the
smallest
piece
of
a
rotten
Dunghill
,
for
the
bettering
of
their
Lands
:
In
a
word
,
what
if
they
rail
at
us
for
desiring
to
make
them
better
Christians
than
they
care
to
be
,
spight
at
their
Neighbours
,
and
defraud
and
oppress
their
poor
Brethren
,
and
do
the
Devil
any
service
in
the
World
,
that
may
but
please
or
profit
themselves
,
make
their
Purses
heavier
,
and
their
Hearts
lighter
,
&c.
Yet
,
I
say
,
they
can
make
a
small
matter
of
it
,
and
can
see
no
great
harm
in
it
,
or
at
least
no
such
great
harm
,
(
in
any
of
these
things
)
but
that
they
can
easily
dispense
with
it
,
for
the
attaining
of
those
great
ends
which
they
propose
unto
themselves
therein
:
But
,
Reader
,
if
these
Men
could
but
look
beyond
the
Grave
,
and
see
what
is
doing
in
the
other
World
,
among
the
Souls
of
such
ungodly
ones
as
themselves
;
If
they
could
but
see
(
in
a
lively
and
sensible
way
)
how
many
are
now
Damned
for
those
sins
,
which
they
are
so
much
in
love
with
,
and
be
able
to
apprehend
what
sad
thoughts
those
miserable
Souls
now
have
of
their
delightfullest
,
gainfullest
wickednesses
,
which
have
laid
them
under
Eternal
vengeance
;
Then
,
believe
me
,
they
would
judge
otherwise
of
these
things
,
than
now
they
do
.
I
grant
indeed
,
there
are
other
means
whereby
to
see
the
evil
of
sin
,
as
namely
,
the
clear
Glass
of
God's
Sacred
Laws
,
and
the
Red
Glass
of
Christ's
Bloud
and
Sufferings
,
&c.
These
doubtless
may
be
sufficient
to
shew
sin
in
its
proper
Colours
,
to
a
spiritual
eye
,
(
and
will
be
confessed
to
be
so
,
by
all
sorts
,
but
blockish
Papists
,
and
blasphemous
Socinians
.
)
But
this
Point
that
I
am
now
upon
,
might
convince
the
blindest
Worldling
of
it
,
in
case
he
would
truly
believe
and
consider
it
;
For
he
must
needs
grant
,
there
is
much
evil
in
that
which
the
Righteous
God
will
punish
with
Everlasting
Torment
:
How
vile
and
hateful
,
how
hainous
and
horrible
must
that
be
,
which
the
God
of
all
Goodness
and
Mercy
will
shew
his
Eternal
Displeasure
against
?
How
sad
a
work
must
that
be
which
hath
such
a
Death
for
its
wages
,
as
sin
hath
,
yea
all
sin
;
Rom.
6.
ult.
For
the
Apostle
speaks
of
sin
in
general
,
as
sin
,
and
not
of
such
,
or
such
a
sin
in
particular
,
in
Vers.
23.
As
hath
been
excellently
cleared
by
our
Protestant
Worthies
against
the
Romanists
,
[
](A29219-e40050-b)*
*
Ames
.
Anti.
Bel.
Cham.
T.
3.
lib.
6.
cap.
12.
though
the
Mercy
of
God
delivers
them
that
turn
unto
him
.
And
so
it
may
discover
the
madness
of
ungodly
sinners
,
that
walk
in
the
way
to
everlasting
misery
,
but
this
will
afford
matter
enough
for
another
Section
.
CHAP.
IV.
SECT.
II.
Discovering
the
horrible
madness
of
wicked
men
,
in
adventuring
upon
this
dreadfullest
Misery
.
Inform.
3d.
of
the
madness
of
the
wicked
,
&c.
FRom
hence
also
we
may
fitly
inform
our selves
of
the
monstrous
madness
of
wilful
and
resolute
sinners
,
that
will
run
the
hazard
of
so
great
misery
for
the
fulfilling
of
their
sinful
lusts
and
humors
in
this
present
world
.
Solomon
often
calls
such
men
Fools
,
and
St.
Paul
stiles
them
unreasonable
men
.
[
](A29219-e40190-b)*
*
2
Thess.
3.2
.
And
certainly
their
folly
and
unreasonableness
appear
in
nothing
more
than
in
their
venturing
of
their
Immortal
Souls
in
the
ways
of
Destruction
:
they
are
apt
enough
to
fear
Plagues
and
Famines
,
Bonds
and
Imprisonments
,
or
any
ordinary
Calamities
;
yea
,
they
are
afraid
to
obey
the
Commands
of
their
God
and
their
Consciences
,
lest
they
should
run
into
some
inconveniences
by
so
doing
,
and
scarce
dare
to
come
to
the
place
of
Gods
publick
worship
and
service
(
in
a
constant
and
diligent
manner
)
lest
some
Factious
Atheists
should
call
them
fools
for
their
pains
.
Psal.
9.17
.
Psal.
145.20
.
But
as
for
the
everlasting
punishment
that
is
threatned
against
them
(
and
which
they
cannot
possibly
escape
while
they
are
followers
of
wickedness
)
these
they
have
little
fear
of
,
they
dread
not
the
dreadfullest
dangers
,
and
if
(
in
love
to
their
Souls
)
we
warn
them
of
it
,
and
desire
them
to
take
heed
in
time
,
and
turn
from
their
evil
ways
before
it
be
too
late
,
they
will
thank
us
for
nothing
(
as
't
is
commonly
said
)
and
advise
us
to
take
care
of
our selves
,
and
not
to
trouble
our selves
with
them
.
But
if
they
did
but
know
aright
the
greatness
of
that
misery
that
the
damned
shall
endure
,
they
would
shun
the
ways
that
lead
to
it
,
and
not
walk
in
any
way
of
wickedness
for
the
gaining
of
all
the
wealth
on
earth
,
yea
,
they
would
be
as
loth
to
continue
in
a
state
of
sin
,
as
to
stay
in
a
house
that
is
on
fire
over
their
heads
:
That
therefore
I
shall
endeavour
,
in
the
next
place
to
discover
.
And
here
I
must
needs
say
with
the
Apostle
,
who
is
sufficient
for
these
things
?
who
can
fathom
the
depth
of
the
Damneds
sorrows
?
what
heart
can
conceive
them
,
or
what
words
can
express
them
?
for
who
knoweth
the
power
of
God's
wrath
,
or
how
miserable
it
can
make
the
enemies
of
his
holiness
?
But
though
we
cannot
fully
set
forth
the
Terror
of
the
Lord
upon
them
,
yet
we
may
soon
see
so
much
of
it
as
may
make
it
appear
to
be
most
exceedingly
terrible
:
as
he
that
cannot
sound
the
depth
of
the
Sea
,
yet
he
may
quickly
find
that
't
is
very
deep
.
I
shall
now
endeavour
to
demonstrate
(
with
all
convenient
brevity
)
the
dreadfulness
of
the
Damnation
and
punishment
that
the
wicked
that
live
and
dye
such
,
shall
surely
undergo
.
The
extreme
misery
of
the
wicked
in
Hell
,
discovered
.
I
shall
not
now
speak
of
the
perpetuity
of
it
,
(
having
spoken
much
of
it
before
,
and
almost
as
much
as
need
to
be
spoken
on
that
subject
,
and
much
more
(
I
am
sure
)
than
Mr.
Richardson
,
or
any
of
his
Abetters
will
ever
be
able
to
answer
in
this
world
,
or
the
world
to
come
)
but
rather
of
the
extremity
of
it
,
and
that
in
Two
generals
,
which
will
admit
of
a
large
consideration
;
1.
The
Happiness
and
comfort
that
they
shall
miss
of
or
lose
.
2.
The
miseries
,
pains
and
positive
sorrows
that
they
shall
sustain
and
lye
under
.
1.
1.
In
their
Banishment
from
Christ
.
They
shall
be
banished
from
the
Blessed
Presence
of
the
Lord
Jesus
Christ
.
In
their
day
they
would
not
be
commanded
by
him
,
but
in
His
day
,
they
shall
be
commmanded
from
him
.
He
himself
will
say
unto
them
depart
from
me
,
ye
workers
of
iniquity
;
Matth
7.21
.
and
oh
what
a
misery
will
that
be
unto
them
!
It
was
grievous
to
them
to
be
banished
from
their
friends
in
the
world
,
to
be
shut
up
close
in
a
Prison
or
Pest-house
from
the
comfort
and
Society
of
their
old
acquaintance
,
&c.
But
how
grievous
will
it
be
to
be
banished
from
Christ
,
and
be
separated
(
everlastingly
)
from
all
the
comforts
of
his
Presence
and
Favour
?
This
,
this
will
be
a
bitter
thing
indeed
,
and
more
dreadful
than
a
Thousand
Deaths
:
for
Consider
,
O
Christian
,
Rev.
25.23
.
't
is
He
that
is
the
Glory
of
Heaven
,
the
Eternal
Light
of
that
City
of
God
;
't
is
He
that
is
the
Angels
Joy
,
and
at
whose
Birth
they
sang
an
Hymn
of
Praise
:
a
little
of
His
Divine
Consolations
have
revived
the
drooping
Spirits
of
his
Servants
,
have
Crowned
their
Souls
with
blessed
Peace
,
and
turned
the
Shadow
of
Death
into
the
Morning
,
as
the
Prophet
elegantly
expresseth
himself
.
How
bravely
did
the
Holy
Martyrs
Triumph
over
the
saddest
and
sharpest
of
humane
miseries
,
filling
their
mouths
with
Glorious
Praises
when
they
were
ready
to
be
filled
with
Smoke
and
Flames
,
and
all
through
the
sense
of
their
interest
in
Christ
,
and
the
lively
hopes
of
happiness
with
him
after
this
life
ended
.
And
in
many
others
of
later
times
,
The
joy
of
their
Lord
hath
made
them
more
than
Conquerers
over
all
the
fears
and
sorrows
of
Death
[
Millions
of
Praises
to
the
Lord
our
God
,
let
Heaven
and
Earth
praise
Him
;
for
he
hath
remembred
us
in
our
low
estate
,
and
hath
redeemed
us
to
himself
,
said
that
worthy
man
[
](A29219-e40350-b)*
*
Mr.
Janway
.
a
little
before
he
gave
up
the
Ghost
.
]
But
now
those
Consolations
of
Christ
which
his
Saints
partake
of
in
Heaven
,
are
doubtless
far
beyond
all
that
they
were
sensible
of
here
on
Earth
,
Phil.
1.21
.
for
to
be
with
him
(
there
)
is
far
better
,
as
St
Paul
assures
us
;
and
yet
these
Consolations
shall
be
no
comfort
to
them
that
dye
in
their
sins
,
for
they
shall
have
nothing
to
do
with
them
,
he
will
say
unto
them
,
Matth.
25.4
.
Depart
from
me
,
ye
cursed
.
And
O
how
cursed
will
their
case
then
be
,
and
how
miserable
will
they
then
account
themselves
:
for
they
will
then
lose
all
other
comforts
with
him
,
which
is
the
next
thing
to
be
spoken
to
.
2
In
their
loss
of
all
other
comforts
.
Secondly
,
the
wicked
in
the
world
to
come
shall
lose
all
other
comforts
too
:
whatsoever
here
they
took
comfort
in
,
shall
then
be
taken
from
them
.
Now
they
make
a
good
shift
without
spiritual
Consolations
,
and
though
they
seldom
think
of
Christ
and
his
Kingdom
with
any
seriousness
,
yet
the
thoughts
of
present
enjoyments
,
delight
their
Souls
,
and
Sensual
Contentments
do
supply
the
want
of
Spiritual
ones
unto
them
.
But
if
they
come
to
Hell
,
(
as
they
needs
must
,
if
they
go
on
still
in
their
sins
,
)
they
will
miss
of
all
their
Sensual
enjoyments
.
But
to
come
to
some
particulars
.
1.
Wealth
and
Honour
.
1.
They
will
lose
their
worldly
wealth
and
honour
;
they
that
minded
their
mony
more
than
Heaven
,
shall
lose
both
Heaven
and
money
too
:
Their
Riches
will
not
profit
(
saith
the
Scripture
)
in
the
day
of
wrath
,
the
heat
of
that
day
will
melt
their
best
coin
,
for
all
things
of
this
inferior
world
shall
be
dissolved
and
burnt
up
.
2
Pet.
3.10
.
They
shall
see
all
their
pleasant
things
in
flames
,
before
themselves
are
cast
into
the
fiery-lake
:
How
speedily
will
their
stately
Buildings
,
curious
Gardens
,
costly
Clothes
,
and
richest
Jewels
then
be
spoiled
and
destroyed
for
ever
?
Their
meat
and
drink
will
also
be
denyed
unto
them
,
because
they
despised
the
Bread
of
Life
,
and
wilfully
starved
their
precious
Souls
,
and
desired
not
(
in
truth
of
heart
)
the
sincere
milk
of
the
Word
,
that
they
might
grow
thereby
,
1
Pet.
2.
Their
Minds
and
Memories
and
Consciences
will
have
many
foul
sins
to
feed
on
,
but
their
mouths
will
have
no
fine
bits
to
feed
on
:
for
whatsoever
Sensual
good
may
be
expected
in
the
Turks
Airy
Paradise
,
't
is
sure
there
is
no
such
thing
to
be
hoped
for
in
the
Devils
fiery
prison
.
Their
honours
also
will
be
then
at
an
end
,
since
they
must
arise
to
shame
and
everlasting
contempt
.
Dan
12.2
.
2.
Loss
of
rest
and
ease
.
2.
The
Damned
will
lose
all
bodily
rest
and
ease
and
sleep
:
The
place
of
Torment
they
must
be
cast
into
,
will
admit
of
no
refreshment
at
all
:
They
that
wearied
others
with
their
wickedness
before
,
will
then
be
wearied
with
it
themselves
;
and
though
they
could
sleep
(
very
soundly
)
in
God's
house
of
Prayer
,
yet
they
shall
not
sleep
so
much
as
one
wink
in
his
house
of
punishment
:
That
saddest
word
[
Go
ye
cursed
]
will
keep
them
awake
for
evermore
.
They
shall
lose
also
all
their
carnal
Mirth
and
Worldly
Joy
:
3.
Mirth
.
Here
they
had
it
(
many
of
them
)
in
abundance
,
their
hearts
were
light
when
their
Consciences
were
loaded
with
guilt
;
And
though
they
said
unto
God
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
ways
,
yet
the
Pipers
and
Singers
were
more
welcome
to
them
,
Job
21.
they
take
pleasure
in
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
thereof
:
yea
,
rather
than
want
Mirth
,
they
will
laugh
at
Religion
,
and
make
Doctrine
and
Use
the
matter
of
their
Sport
.
But
then
these
things
will
be
at
an
end
,
the
Candle
of
the
wicked
will
be
put
out
:
They
that
would
not
take
up
Religion
,
nor
chuse
God's
Fear
lest
it
should
make
them
dull
and
melancholy
,
shall
then
be
merry
no
more
;
for
the
Matter
of
their
Mirth
(
we
have
seen
)
will
then
be
taken
from
them
,
and
God
will
distribute
Sorrows
in
his
Anger
:
yea
,
their
own
eyes
shall
see
their
destruction
,
Job
21.17.20
.
and
they
shall
drink
of
the
Wrath
of
the
Almighty
,
as
it
is
set
forth
in
that
Chapter
.
Quest.
But
how
shall
they
live
,
may
some
say
,
in
such
a
condition
?
For
will
not
so
much
misery
break
their
hearts
,
and
will
not
life
fail
when
it
hath
no
means
to
support
it
,
no
food
nor
sleep
,
&c.
Answer
.
I
Answer
,
No
,
that
may
not
be
imagined
:
They
must
needs
live
still
,
because
God
will
not
suffer
them
to
dye
;
they
that
lived
on
earth
,
as
though
they
had
thought
their
Souls
were
mortal
,
shall
in
Hell
find
their
bodies
to
be
immortal
,
they
shall
be
raised
incorruptible
:
1
Cor.
15.
and
what
if
they
want
the
natural
means
of
Life
,
as
food
and
sleep
,
yet
the
principal
cause
of
Life
will
still
remain
,
even
the
will
and
pleasure
of
the
Almighty
:
But
I
shall
not
say
any
thing
more
of
this
point
here
,
having
spoke
unto
it
already
,
and
maintained
it
against
the
wisest
of
Mr.
R's
oppositions
.
Object
.
But
,
say
some
,
the
Saints
themselves
must
part
with
their
worldly
comforts
at
last
,
as
well
as
the
ungodly
:
the
universal
flames
will
burn
up
their
dwellings
,
&c.
as
surely
as
the
dwellings
of
the
wicked
.
—
Sol.
True
indeed
,
But
though
they
must
part
with
these
things
,
yet
they
shall
be
no
losers
thereby
,
because
they
shall
have
better
instead
of
them
.
Instead
of
Natural
delights
they
shall
have
Spiritual
,
instead
of
the
weak
comforts
of
the
creatures
,
they
shall
have
the
strong
consolations
of
God
;
instead
of
Temporal
habitations
on
Earth
,
they
shall
have
eternal
Mansions
in
their
Fathers
house
,
Joh.
14.2
.
instead
of
Food
and
Physick
,
Rev.
21.4
.
they
shall
have
perfect
and
perpetual
health
and
ease
,
and
the
joy
of
their
Lord
shall
be
their
strength
:
instead
of
Psalms
and
Thanksgivings
in
the
Churches
,
they
shall
have
the
Hallelujahs
of
Heaven
,
the
High
Praises
of
their
God
,
and
the
full
fruition
of
their
Fathers
love
.
—
But
the
wicked
in
Hell
shall
have
none
of
these
things
:
their
cursed
state
will
exclude
all
Blessednesses
,
as
't
is
evident
,
and
needs
not
now
be
proved
by
me
.
4.
Peace
.
4.
They
shall
lose
all
their
peace
which
before
they
had
;
for
though
there
be
no
peace
to
the
wicked
,
as
the
Prophet
saith
,
that
is
,
no
true
,
sound
,
well-grounded
peace
,
that
may
deserve
to
be
called
peace
;
yet
a
kind
of
peace
they
have
in
their
sins
,
yea
some
kind
of
peace
from
their
sins
,
as
from
their
ignorance
,
and
hardness
of
Heart
:
but
in
hell
their
peace
will
leave
them
,
and
they
will
have
as
little
quietness
as
before
they
had
Religion
and
Conscientiousness
.
If
Doctrine
and
Application
can
disturb
them
in
some
measure
,
Damnation
and
Torment
will
do
it
much
more
.
5.
Hopes
.
5.
They
will
then
lose
their
hopes
also
;
wicked
men
,
as
I
said
before
,
are
unreasonable
men
,
and
therefore
will
hope
for
that
which
God
hath
not
promised
them
;
the
Word
doth
not
promise
Heaven
unto
them
otherwise
than
in
case
of
true
Repentance
and
Conversion
,
but
they
will
hope
to
come
thither
,
though
they
are
yet
in
love
with
those
sins
that
they
should
repent
of
.
I
believe
there
are
few
of
them
but
have
a
strange
hope
to
be
happy
at
last
,
though
destruction
and
misery
are
in
their
ways
.
(
And
therefore
they
will
not
be
at
the
pains
of
being
seriously
Religious
,
because
they
hope
to
do
well
enough
without
so
much
ado
)
But
those
of
them
that
dye
such
as
they
have
lived
,
and
so
come
to
Hell
,
will
fail
of
what
they
hoped
for
,
and
lose
all
the
hopes
of
it
.
The
hope
of
unjust
men
perisheth
,
Prov.
11.
Prov.
11.7
.
Job
27.9
.
And
Job
in
like
manner
—
What
is
the
hope
of
the
Hypocrite
when
God
taketh
away
his
Soul
?
And
if
his
hope
shall
perish
when
God
takes
his
Soul
from
his
Body
,
how
far
must
he
be
from
all
hope
,
when
he
casteth
him
Body
and
Soul
into
Hell
?
The
hope
of
the
Righteous
shall
be
gladness
,
but
the
hope
of
the
wicked
shall
be
shame
and
confusion
.
A
Continuation
of
the
Positive
part
of
the
Damneds
misery
,
HAving
spoken
of
the
Privative
part
of
the
Damneds
misery
,
Positive
Misery
.
or
the
losses
they
shall
sustain
,
I
shall
now
Treat
,
with
God's
Assistance
,
of
the
Positive
misery
that
they
shall
suffer
:
And
first
,
Bodily
Pain
.
they
shall
suffer
extream
pain
in
their
Bodies
.
The
extremity
of
it
is
plainly
intimated
in
this
,
that
they
shall
go
into
everlasting
fire
,
Matth.
25.41
.
Fire
we
know
is
the
most
Tormenting
creature
,
the
pains
that
are
caused
by
it
are
most
sharp
of
any
,
and
therefore
the
Papists
have
so
much
delight
to
torture
the
Hereticks
,
as
they
call
them
,
by
Burning
,
and
to
oppose
their
obstinacy
with
Faggot-Arguments
;
And
doubtless
if
they
had
not
had
a
good
God
and
a
good
Cause
on
their
side
,
they
could
not
possibly
have
withstood
them
.
A
small
fire
can
fill
a
man
with
pains
intolerable
,
though
no
more
but
one
finger
be
scorched
with
it
.
A
man
would
not
be
content
to
live
one
year
in
a
burning
Brick
Kiln
,
if
he
might
gain
the
wealth
of
a
hundred
Kingdoms
,
and
be
sure
to
enjoy
it
a
hundred
years
.
And
we
may
easily
assure
our selves
that
Hell
fire
will
be
more
grievous
than
any
other
for
these
following
Reasons
.
1.
Because
it
is
such
as
is
prepared
on
purpose
for
punishment
,
Hell-fire
worse
than
any
other
.
and
the
product
of
God's
fiercest
wrath
,
and
therefore
must
needs
be
of
a
more
tormenting
nature
than
our
ordinary
fire
,
which
is
the
effect
of
his
gracious
Providence
,
and
was
made
for
the
help
and
comfort
of
mankind
.
2.
Because
the
Saints
themselves
may
be
afflicted
with
other
fire
,
(
and
the
greatest
of
them
have
been
so
)
but
Hell
fire
is
proper
and
peculiar
to
the
wicked
;
and
sure
that
evil
must
needs
be
worser
which
is
proper
to
the
enemies
of
God
,
than
that
which
his
Servants
may
be
afflicted
with
.
To
which
I
may
add
this
also
,
that
it
is
such
a
fire
as
the
evil
Angels
shall
suffer
in
,
Matth.
25.41
.
[
prepared
for
the
Devil
and
his
Angels
.
]
If
any
shall
say
,
perhaps
Hell-fire
is
not
a
real
corporeal
Fire
,
but
somewhat
else
figuratively
expressed
by
the
name
of
fire
:
I
answer
,
'T
is
lawful
to
suppose
that
it
is
real
fire
,
and
the
absurdities
that
my
Author
would
fasten
upon
that
Opinion
,
are
nothing
but
the
irregularities
of
his
own
imaginations
,
as
you
may
see
in
that
Chapter
,
where
I
have
examined
them
.
And
if
the
word
Fire
were
figurative
,
it
would
be
no
matter
of
relief
to
the
Damned's
miseries
,
but
rather
an
aggravation
of
them
:
For
those
things
that
are
figuratively
expressed
in
Scripture
,
do
commonly
exceed
those
things
by
which
they
are
expressed
;
As
God
,
who
is
called
a
Father
,
for
his
love
to
his
People
,
is
more
loving
than
any
earthly
Father
,
and
Heaven
,
which
is
called
Paradise
,
is
more
glorious
and
blessed
than
ever
Paradise
was
.
Names
of
Hell
.
And
as
Hell
is
called
Fire
absolutely
in
that
Text
,
so
it
is
called
elsewhere
,
a
Furnace
of
Fire
,
(
a
terrible
word
indeed
)
and
(
which
is
more
terrible
)
a
Lake
that
burneth
with
Fire
and
Brimstone
.
O
how
dreadful
must
that
place
and
state
be
supposed
to
be
,
which
is
set
forth
unto
us
by
such
dreadful
names
in
holy
Scripture
!
See
Matth.
13.41
,
42.
Revel.
21.8
.
So
(
to
name
no
more
)
it
is
called
a
Prison
.
As
Heaven
is
set
out
by
things
delightful
,
so
Hell
is
set
out
by
that
which
is
distastful
and
loathsome
,
amongst
which
a
Prison
is
one
,
and
Hell
is
called
so
,
in
1
Peter
3.19
.
And
it
is
the
worst
of
Prisons
,
if
we
consider
the
properties
of
it
.
A
Prison
.
1.
It
is
a
dark
Prison
.
Darkness
is
naturally
an
uncomfortable
thing
:
They
that
fear
nothing
in
the
light
,
yet
are
apt
to
be
afraid
of
every
thing
when
they
are
alone
in
the
dark
.
Paul
and
his
Companions
had
but
an
unpleasant
sailing
,
when
neither
Sun
,
nor
Moon
,
nor
Stars
appeared
to
them
for
several
Days
together
.
And
the
Egyptians
were
little
less
than
astonished
at
that
Plague
of
thick
Darkness
that
was
upon
them
for
three
Days
time
,
Exod.
10.
they
were
in
such
an
amazement
at
it
,
that
they
rose
not
from
their
places
all
that
time
:
And
if
God
should
take
away
the
Sun
,
or
command
it
to
with
hold
its
Beams
and
Light
,
we
should
take
little
pleasure
in
living
upon
the
Earth
:
But
the
Darkness
of
Hell
is
worse
than
all
this
;
Jude
13.
The
blackness
of
darkness
for
ever
.
2.
It
is
a
fast
Prison
,
such
as
they
that
are
once
in
,
shall
never
be
able
to
get
out
of
:
The
Doors
of
it
are
shut
upon
them
by
the
Justice
,
Truth
and
Power
of
the
Almighty
.
3.
It
is
a
tormenting
Prison
:
Other
Prisons
are
places
where
the
Malefactors
are
reserved
for
Punishment
,
but
may
have
some
ease
and
comforts
during
their
aboad
therein
;
But
Hell-Prison
is
the
place
of
Punishment
,
where
the
wrath
of
God
is
executed
continually
upon
his
Enemies
:
I
say
continually
,
for
they
shall
be
punished
with
an
everlasting
(
and
therefore
an
ever-continuing
)
destruction
,
2
Thess.
1.8
,
9.
The
Doctrines
of
the
Holy
God
were
grievous
to
them
,
though
they
heard
of
them
but
now
and
then
;
What
intolerable
grief
may
the
displeasure
of
God
cause
in
them
,
when
they
lye
under
it
continually
?
And
the
more
dreadful
will
this
Prison
be
to
the
Slaves
of
Satan
,
because
it
will
be
(
if
I
may
so
call
it
)
a
convincing
Prison
unto
them
:
Therein
they
shall
be
made
to
see
their
deserts
,
as
well
as
to
feel
their
Punishment
.
Though
they
shall
have
no
light
of
comfort
there
,
yet
they
shall
have
a
light
of
conviction
.
The
Lord
Jesus
(
at
the
Day
of
Judgment
)
shall
come
from
Heaven
to
convince
all
the
ungodly
of
all
their
ungodly
deeds
:
And
doubtless
,
Jude
14.15
.
that
conviction
will
remain
upon
them
when
they
are
in
Hell
.
They
will
then
be
able
to
know
,
what
it
was
that
they
are
sent
thither
for
,
and
that
they
are
so
miserable
,
not
meerly
for
God's
good
pleasure
,
but
for
their
own
evil
doings
;
for
obeying
the
Devil
more
than
God
,
for
chusing
the
ways
of
wickedness
before
his
holy
pleasant
Paths
,
for
rejecting
the
counsels
of
his
Word
,
and
refusing
to
return
,
that
they
might
live
;
They
will
then
be
able
enough
to
understand
,
that
it
was
their
loving
of
Darkness
(
or
Ignorance
)
better
than
Light
,
that
made
Christ
say
unto
them
,
I
know
you
not
,
and
to
cast
them
into
that
blackness
of
Darkness
eternally
:
Their
mischievous
designs
and
spightful
dealings
that
hath
laid
them
under
the
Vengeance
of
God
,
and
the
malice
of
the
Devil
;
their
mocking
at
Religion
,
and
laughing
at
Reproofs
,
that
hath
moved
God
to
laugh
at
their
Calamity
,
and
mock
at
all
their
Woes
and
Cries
:
Their
Heathenish
liberty
on
God's
Holy-day
,
that
hath
made
them
to
be
bound
in
those
Chains
of
Damnation
;
The
Pride
and
Profaneness
,
and
Unconscionableness
of
their
Hearts
,
the
cruelty
and
injustice
of
their
hands
,
the
Deceit
,
Hypocrisie
and
Baseness
of
their
Tongues
,
with
all
their
witty
fine-mouth'd
Railings
,
that
brought
them
to
that
place
of
Torment
,
and
made
their
Bloud
and
Bones
so
Hot
in
that
everlasting
fiery
Prison
.
—
I
might
add
more
of
their
Bodies
misery
,
but
I
shall
pass
to
that
which
is
greater
,
the
miseries
of
their
Souls
;
for
as
they
were
most
in
sin
,
so
they
will
be
also
most
in
Punishment
.
If
a
Man
were
never
so
full
of
pain
in
his
Body
,
The
misery
of
their
Souls
.
yet
if
his
Soul
have
some
rest
and
comfort
,
he
is
very
far
from
perfect
misery
:
But
alas
,
it
will
not
be
so
with
the
damned
in
Hell
,
their
Souls
will
be
as
far
from
ease
as
their
Bodies
:
for
they
will
be
afflicted
perpetually
with
all
sorts
of
tormenting
passions
;
and
that
,
1.
By
sorrow
,
(
in
the
saddest
sense
)
our
Blessed
Lord
,
1.
By
sorrow
.
when
he
stood
in
the
place
of
sinners
,
had
great
experience
of
sorrow
,
he
was
a
Man
of
sorrows
,
Esay
53.
and
acquainted
with
griefs
,
and
said
,
that
his
Soul
was
exceeding
sorrowful
,
Matth.
26.28
.
O
what
sorrows
then
may
we
think
will
fall
upon
the
Souls
of
the
wicked
in
Hell
!
If
the
Soul
of
that
Holy
One
were
so
afflicted
,
when
he
stood
in
the
room
of
others
,
what
will
be
the
case
of
them
that
must
bear
their
own
sins
,
and
answer
the
demands
of
Justice
themselves
?
Psal
32.10
.
The
Psalmist
tells
us
,
that
many
sorrows
shall
be
to
the
wicked
,
and
as
it
is
sometimes
verified
here
in
this
World
,
so
certainly
it
will
be
most
eminently
fulfilled
in
the
World
to
come
;
How
merry
soever
they
may
be
on
Earth
,
our
Lord
assures
us
,
that
they
will
be
weeping
and
wailing
,
Matth.
8.12
.
when
they
come
to
Hell
:
And
how
happy
would
they
think
themselves
to
be
,
if
they
might
come
out
of
Punishment
,
when
they
have
wept
as
many
Tears
,
as
there
be
Drops
in
the
Ocean
.
2.
By
shame
.
Secondly
,
By
shame
:
The
boldest
sinner
of
them
all
will
then
be
ashamed
,
when
his
eyes
are
open
to
see
his
sins
,
and
God's
Majesty
against
whom
they
were
committed
,
with
all
the
shameful
aggravating
circumstances
of
them
:
How
will
they
be
confounded
to
see
the
Judge
of
the
World
set
them
on
his
left
hand
,
(
in
the
sight
of
Men
and
Angels
)
and
assign
them
their
Portion
amongst
unclean
Spirits
.
And
surely
their
confusion
in
Hell
,
will
not
be
less
than
that
confusion
that
they
suffered
before
they
were
there
.
That
punishment
to
which
they
are
judged
,
cannot
be
less
than
that
which
they
suffered
,
while
they
were
brought
forth
to
be
judged
:
They
that
gloried
in
their
shame
,
(
and
made
their
Boast
of
their
sins
)
in
the
Day
of
God's
patience
,
will
not
do
so
in
the
Day
of
his
Wrath.
3.
By
rage
.
Thirdly
,
They
will
be
afflicted
in
their
Souls
by
fury
and
rage
;
these
passions
they
were
often
tormented
with
on
Earth
upon
small
occasions
,
yea
many
times
upon
no
just
occasion
at
all
:
If
a
Man
did
but
speak
against
the
sins
that
they
love
,
yea
if
he
did
but
admonish
them
soberly
in
private
,
and
entreat
them
for
the
love
of
Jesus
to
forsake
those
ways
which
his
Soul
hateth
,
presently
what
a
rage
are
they
in
?
and
how
mightily
do
storms
of
wrath
arise
in
their
Breasts
?
and
if
they
could
kill
them
with
a
wish
,
or
burn
them
in
their
Beds
with
a
fierce
and
fiery
word
,
they
were
likely
to
live
but
a
few
Hours
longer
:
If
they
have
lost
but
a
little
of
their
estates
,
or
but
so
much
as
missed
of
a
good
Bargain
,
they
are
ready
to
fret
beyond
measure
at
it
.
But
what
will
it
be
to
lose
their
Souls
and
Heaven
,
and
endure
the
pains
of
Hell
,
for
the
love
of
their
foolish
Lusts
on
Earth
,
what
unspeakable
vexation
will
this
be
unto
them
;
when
they
have
nothing
at
all
to
make
up
the
loss
,
to
asswage
their
pain
,
or
abate
their
misery
in
any
respect
.
And
thus
our
Saviour
assures
us
,
the
wicked
will
have
as
weeping
,
so
gnashing
of
teeth
too
,
when
they
shall
see
Abraham
,
Isaac
,
Matth.
8.11
,
12.
and
Jacob
in
the
Kingdom
of
Heaven
,
and
they
themselves
shut
out
.
Fourthly
,
In
Hell
they
will
be
tormented
by
Desperation
.
4.
Despair
.
This
is
a
fearful
thing
indeed
,
and
almost
the
only
thing
that
wicked
Men
are
much
afraid
of
:
When
we
labour
to
beat
down
their
false
hopes
of
salvation
,
and
tell
them
they
cannot
be
saved
without
that
holiness
that
they
yet
hate
,
they
have
no
more
compendious
way
to
make
our
Sermons
odious
,
than
to
report
that
we
Preach
Men
into
Despair
:
But
if
they
dye
as
they
lived
,
and
so
come
to
Hell
,
the
thing
they
so
much
feared
will
come
upon
them
,
there
will
be
an
absolute
,
total
and
everlasting
desperation
,
Their
hope
shall
perish
,
Pro.
11.7
.
They
will
be
no
more
able
to
hope
for
any
comfort
,
than
to
annihilate
the
Heavens
;
And
how
bitter
this
will
be
,
who
can
tell
?
for
verily
Desperation
is
a
Hell
it self
,
said
(
one
,
who
I
hope
is
in
Heaven
)
Francis
Spira
.
Fifthly
,
Their
Souls
will
be
exceedingly
miserable
,
5.
Conscience
accusing
.
through
the
rebukes
and
accusations
of
their
own
Consciences
:
They
do
sometimes
accuse
them
on
Earth
,
(
or
else
our
reproofs
of
their
sins
would
not
so
greatly
offend
them
)
how
much
more
will
they
do
so
in
Hell
,
when
they
are
throughly
awakened
and
enlightened
,
and
quickned
by
the
wrath
of
their
Judge
?
for
then
they
will
have
nothing
to
do
,
but
to
testifie
against
them
,
and
torment
the
sinners
for
not
obeying
them
before
.
A
wounded
spirit
(
or
conscience
)
who
can
bear
,
said
Solomon
;
and
yet
the
wounds
of
the
Spirit
,
and
troubles
of
the
Conscience
,
do
sometimes
tend
to
the
Health
and
Salvation
of
the
Soul
,
(
through
the
help
of
the
Spirit
of
God
)
how
intolerable
then
must
the
state
of
the
Damned
be
,
whose
wounds
of
Conscience
will
never
be
healed
,
who
will
ever
be
tormented
with
its
ragings
and
rebukes
?
And
,
O
how
much
matter
of
accusation
and
rebuke
will
it
then
have
against
them
!
How
will
conscience
work
,
1.
When
they
think
of
the
excellency
and
eternity
of
that
blessedness
they
have
lost
,
and
how
they
have
lost
it
for
sin
and
vanity
,
and
those
things
that
perished
in
the
using
,
&c.
2.
When
they
think
with
themselves
how
fair
they
were
(
many
of
them
)
for
Heaven
;
how
highly
they
were
exalted
in
Gospel
priviledges
,
having
the
Word
of
Life
and
Salvation
,
and
the
Ministry
of
it
among
them
,
which
if
they
had
improved
,
as
they
might
and
ought
to
have
done
,
they
might
have
been
as
those
Saints
,
whose
glory
they
behold
with
so
much
envy
and
astonishment
.
3ly
,
When
they
remember
how
much
time
,
and
Golden
opportunities
they
had
to
consider
of
their
ways
,
and
seek
that
grace
and
mercy
that
would
save
them
,
which
they
trifled
away
,
as
nothing
worth
.
4ly
,
When
they
remember
how
often
they
were
perswaded
to
return
,
and
how
often
they
were
convinced
of
the
evil
of
their
ways
,
of
the
necessity
of
turning
;
and
yet
(
in
spight
of
all
)
would
go
on
still
in
their
trespasses
:
O
that
sinners
would
consider
of
this
,
when
they
still
enjoy
the
instructions
and
exhortations
of
a
plain
and
faithful
Ministry
!
How
they
will
one
day
wish
that
they
had
been
willing
to
obey
it
,
or
that
they
had
never
been
able
to
hear
it
!
It
will
be
more
tolerable
for
Sodom
and
Gomorrha
,
at
the
Judgment
Day
,
than
for
such
:
That
Sodom
that
was
the
shame
of
the
World
for
wickedness
,
and
the
most
eminent
instance
of
Divine
vengeance
,
of
any
People
under
Heaven
,
being
burnt
with
Fire
and
Brimstone
from
thence
,
yet
that
Sodom
shall
be
in
a
better
case
at
Judgment
,
than
the
neglecters
of
this
so
great
Salvation
.
Matth.
11.24
.
It
will
be
some
abatement
of
their
Torment
,
that
they
had
not
those
means
of
grace
,
those
constant
Sermons
,
those
strong
perswasions
,
and
clear
convictions
,
that
Gospel-sinners
had
:
They
shall
not
have
so
much
darkness
of
sorrow
,
because
they
rebelled
not
against
so
much
light
.
5ly
,
When
they
remember
what
cost
and
charges
they
were
at
,
what
care
and
pains
they
took
(
many
of
them
)
in
Satan's
shameful
services
:
How
they
adventured
the
shame
and
censures
of
the
World
,
the
loss
of
their
health
,
their
peace
,
their
life
,
to
please
the
Devil
and
their
wicked
humours
;
How
they
stifled
their
consciences
,
shut
their
eyes
against
the
light
,
rejected
Christ
and
Glory
,
his
Word
and
his
Kingdom
,
for
the
deceitful
pleasures
and
profits
of
sin
;
and
took
more
pains
in
the
way
to
destruction
,
than
ever
any
pious
Man
did
in
the
way
to
Heaven
.
How
perfect
a
Hell
will
Hell
be
unto
them
,
where
their
own
Consciences
shall
be
their
Tormentors
,
where
their
Accusation
and
Rage
shall
never
cease
,
Mark
9.
v.
44.
where
their
Worm
shall
never
dye
?
Doubtless
they
will
then
be
(
in
the
saddest
sense
)
a
Terror
to
themselves
.
It
were
easie
to
name
many
other
particulars
that
will
aggravate
the
Damned's
Misery
;
But
I
have
other
things
to
speak
of
,
and
therefore
pass
them
by
:
However
that
little
I
have
said
already
,
if
we
write
[
everlasting
]
upon
it
,
will
in
some
measure
shew
the
folly
of
them
,
that
will
venture
their
Souls
in
any
way
of
wickedness
,
Matth.
16.26
.
though
it
were
to
gain
the
whole
World
by
it
.
The
great
Objection
answered
.
But
,
say
some
,
If
Damnation
be
such
a
dreadful
thing
as
you
make
it
to
be
,
and
be
also
everlasting
,
what
will
you
say
of
the
goodness
of
God
,
which
the
Scripture
speaks
so
often
of
?
Or
how
can
it
stand
with
the
goodness
of
a
God
(
viz.
with
Infinite
Goodness
)
to
cast
his
Creatures
into
so
great
misery
,
especially
if
we
suppose
this
shall
be
the
case
of
most
Men
,
as
you
asserted
before
?
I
answer
:
He
that
hath
well
weighed
what
was
replyed
to
Mr.
R.
when
he
cavilled
somewhat
to
the
same
purpose
,
need
not
be
much
troubled
with
this
Objection
;
Nevertheless
I
shall
not
grudge
a
large
Answer
to
it
,
it
being
that
which
is
most
commonly
urged
by
selfish
sensual
sinners
,
and
hath
not
been
wholly
forgotten
by
the
Author
of
that
Paradoxical
Book
,
De
Amplitudine
Regni
Coelestis
.
[
](A29219-e41930-b)*
*
Caelius
Secundus
.
—
Boni
Natura
est
Communicari
;
quomodo
Deus
Pater
Miserationum
,
&c.
It
is
the
nature
of
good
to
communicate
it self
:
and
the
more
he
communicates
his
goodness
,
the
more
he
discovers
it
;
And
how
shall
God
appear
to
be
the
Father
of
Mercies
and
Infinite
in
Mercy
,
if
his
saving
beatifying
Mercy
be
not
extended
to
the
greatest
part
of
Adam's
Posterity
?
So
He.
—
But
though
a
Man
cannot
go
through
a
thick
Hedge
without
scratches
,
yet
he
may
go
by
it
at
an
easier
rate
;
so
he
that
cannot
make
his
way
through
objected
difficulties
,
yet
may
pass
them
by
,
and
hold
fast
the
truth
in
spight
of
them
:
And
as
to
this
particular
,
if
thy
reason
cannot
untie
this
Knot
,
let
thy
faith
cut
it
asunder
:
And
if
thou
canst
not
see
how
the
Infiniteness
of
God's
goodness
can
stand
with
the
everlasting
punishment
of
the
Creature
,
yet
believe
it
nevertheless
,
for
the
sake
of
that
Word
that
testifies
both
of
them
unto
us
:
For
as
our
Lord
Christ
hath
told
us
,
There
is
none
good
but
God
;
(
viz.
absolutely
,
Matth.
19.
unchangeably
,
infinitely
good
)
So
he
hath
told
us
no
less
plainly
,
That
the
wicked
shall
go
into
everlasting
punishment
:
Matth.
25.
And
therefore
't
is
certain
,
the
one
is
not
contrary
to
(
or
inconsistent
with
)
the
other
,
whatsoever
the
wits
or
follies
of
Men
may
judge
of
it
.
And
that
thy
Reason
(
as
well
as
thy
faith
)
may
have
some
satisfaction
in
the
case
,
I
shall
lay
down
these
following
Considerations
.
1.
That
there
is
in
God
Bonitas
Regiminis
,
as
well
as
Beneficentiae
.
In
plain
English
,
thus
:
There
is
in
God
the
goodness
of
a
Governour
,
and
the
goodness
of
a
Benefactor
;
now
his
punishing
the
wicked
with
Eternal
Damnation
is
not
at
all
contrary
to
his
goodness
in
either
of
these
sences
.
1.
'T
is
plain
,
It
is
not
contrary
to
the
goodness
of
his
Government
;
He
is
the
great
Governour
of
the
World
,
and
therefore
is
called
a
King
,
a
great
King
,
the
King
eternal
,
&c.
in
Holy
Scripture
,
Malac.
1.14
.
1
Tim.
1.17
.
Cap.
6.15
.
and
as
he
is
such
,
it
belongeth
to
him
to
punish
obstinate
and
impenitent
offenders
,
according
to
their
deserts
;
and
without
this
,
the
goodness
of
his
Government
,
namely
,
the
wisdom
and
righteousness
of
it
,
would
not
be
discovered
to
his
Creatures
:
Even
amongst
Men
,
they
are
not
accounted
good
Governours
,
that
do
not
punish
the
disobedient
,
according
to
their
deserts
,
and
maintain
the
honour
of
Government
thereby
:
And
if
a
Man
suppose
that
the
wicked
do
not
deserve
to
be
punished
for
ever
,
who
would
gladly
be
wicked
for
ever
,
he
little
knows
what
wickedness
is
;
and
the
equity
of
this
dispensation
hath
been
cleared
in
the
first
Chapter
of
this
Book
,
(
towards
the
end
of
it
.
)
2.
It
is
the
goodness
of
God's
nature
,
that
he
hates
sin
and
wickedness
;
'T
is
his
Excellency
that
he
cannot
look
on
iniquity
:
(
else
he
were
not
a
Holy
God
,
and
without
Holiness
he
could
not
be
a
God
indeed
:
for
his
Holiness
is
Essential
to
him
,
and
therefore
when
he
would
swear
by
himself
,
he
swears
by
his
Holiness
.
)
Now
if
the
goodness
of
his
nature
doth
make
him
to
hate
sin
,
it
cannot
be
any
disparagement
to
his
goodness
to
punish
it
accordingly
,
since
the
punishing
of
it
is
but
the
just
demonstration
of
his
hatred
against
it
;
and
he
that
shall
go
about
to
argue
the
contrary
,
will
shew
himself
a
bad
Logician
,
and
a
worse
Christian
.
3.
If
it
were
not
contrary
to
his
goodness
to
threaten
Everlasting
Punishment
and
Destruction
to
the
wicked
,
Matth.
25.
2
Thess.
1.
&c.
and
to
tell
us
of
such
Punishment
for
them
,
(
so
continuing
)
then
certainly
it
cannot
be
contrary
to
his
goodness
to
make
good
that
word
by
inflicting
such
punishment
:
Whatsoever
Men
pretend
herein
,
for
the
extolling
of
God's
goodness
,
yet
he
will
not
think
himself
honoured
by
them
,
when
they
would
exalt
it
against
his
Holiness
and
Truth
.
4.
These
Learned
Objectors
should
not
act
so
unlearnedly
,
as
to
argue
the
doing
of
that
upon
the
account
of
his
goodness
,
which
cannot
be
done
upon
the
account
of
his
wisdome
,
nor
complain
of
his
casting
those
into
Hell
,
whom
his
wisdome
sees
to
be
utterly
unfit
for
Heaven
;
The
Enemies
of
God
and
Holiness
are
not
fit
to
dwell
in
his
Holy
place
,
[
A
Swine
is
fitter
for
a
Prince's
Presence-chamber
,
than
an
unholy
Soul
for
Heaven
.
]
And
if
Hell
be
fitter
for
them
than
Heaven
,
't
is
fit
that
they
should
be
sent
to
Hell
,
rather
than
Heaven
;
for
't
is
fit
they
should
have
what
is
fittest
for
them
:
If
an
ungodly
Man
should
be
brought
to
Heaven
,
it
would
be
little
comfort
to
him
;
yea
,
I
doubt
not
,
but
he
would
count
it
a
misery
,
if
he
should
come
there
in
such
a
state
:
The
imperfect
graces
of
his
People
on
Earth
,
as
discovered
in
gracious
practises
,
are
matter
of
trouble
and
grief
unto
him
,
and
he
had
rather
be
amongst
the
Beasts
of
the
Field
,
than
be
in
company
with
those
that
would
move
him
to
be
Holy
in
good
earnest
;
How
contrary
then
would
the
Holiness
of
God
be
unto
him
,
and
what
a
vexation
would
it
be
to
him
to
see
those
glorified
,
whom
he
so
much
delighted
to
vilifie
and
disgrace
,
to
see
those
silly
precise
ones
(
as
he
counted
them
)
sitting
with
Christ
upon
his
Throne
,
whom
he
thought
more
worthy
to
be
trodden
under
foot
by
such
as
he
?
Thus
miserable
would
an
ungodly
Man
be
in
Heaven
,
and
is
it
not
fitter
that
he
should
be
miserable
in
Hell
?
Is
it
not
more
proper
and
congruous
,
that
he
should
torment
himself
in
the
place
of
Torment
,
than
in
the
place
of
Glory
and
Blessedness
?
And
secondly
,
Let
me
tell
the
Objector
,
that
God
will
sufficiently
appear
to
be
good
in
a
way
of
Beneficence
also
,
though
the
wicked
be
under
Everlasting
Condemnation
.
This
is
so
plain
,
that
I
need
not
spend
much
time
in
the
proof
of
it
:
for
it
would
not
be
accounted
a
reasonable
thing
,
that
a
King
on
Earth
should
be
charged
with
unmercifulness
,
for
condemning
of
Rebels
to
perpetual
Imprisonment
:
He
will
appear
a
gracious
and
bountiful
King
for
all
that
;
while
he
takes
care
of
the
honour
and
safety
of
his
true
Subjects
.
Thus
will
the
King
of
Heaven
appear
to
be
bountiful
and
gracious
,
and
abundant
in
goodness
,
in
his
gracious
dealings
towards
all
his
faithful
Servants
.
2.
He
is
very
bountiful
to
the
wicked
themselves
,
yea
to
the
very
worst
of
them
,
here
in
this
World
.
He
gives
them
that
Breath
which
they
so
often
breathe
out
to
his
dishonour
,
and
the
reproach
of
his
Gospel
.
He
gives
them
all
that
time
which
now
they
mispend
,
and
those
precious
means
of
grace
,
which
they
so
unthankfully
despise
and
abuse
;
He
gives
them
drink
to
quench
their
thirst
,
though
they
drown
their
reason
with
it
,
and
preserves
them
every
minute
and
moment
from
many
secret
and
unknown
dangers
,
besides
those
that
are
open
and
visible
:
in
which
respect
he
is
said
to
be
the
Saviour
of
all
Men.
[
](A29219-e42150-b)*
*
1
Tim.
4.10
.
Yea
he
gives
them
time
to
repent
,
and
promises
of
mercy
,
when
they
unfeignedly
return
from
sin
to
his
service
;
in
Esay
55.7
,
&c.
And
as
for
the
Number
of
them
that
perish
,
which
Coelius
,
Of
the
Number
of
the
Damned
.
and
Mr.
R.
think
so
strangely
of
,
we
may
easily
perceive
it
is
not
so
much
to
be
wondered
at
,
nor
may
not
be
imagined
to
be
any
disparagement
to
the
Divine
Goodness
.
A
sober
Christian
may
receive
some
satisfaction
from
the
words
of
his
Lord
,
in
Matth.
7.14
.
—
Broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
that
go
in
thereat
.
Is
it
fit
these
Men
should
make
a
question
of
that
which
their
Lord
(
who
is
Truth
it self
)
hath
so
positively
told
us
?
Nevertheless
,
I
shall
add
a
few
Considerations
,
to
rectifie
our
thoughts
hereabouts
,
that
on
that
account
we
may
not
charge
our
God
foolishly
.
And
,
1.
How
many
soever
they
be
that
perish
,
yet
none
of
God's
true
servants
ever
shall
:
John
10.28
.
Christ
will
give
them
eternal
life
,
and
they
shall
never
perish
:
John
10.
2.
Those
many
that
perish
were
all
out
of
the
way
of
Salvation
,
and
would
not
be
perswaded
to
turn
into
it
,
by
a
true
Conversion
.
What
wonder
,
if
Destruction
and
Misery
be
their
end
,
when
they
are
in
their
ways
,
as
St.
Paul
,
in
Rom.
3.16
.
Destruction
and
misery
are
in
their
ways
,
and
the
way
of
peace
they
have
not
known
.
He
that
chuseth
to
travail
in
a
Ship
that
is
bound
for
Spain
,
may
not
wonder
if
at
last
he
comes
thither
.
As
little
cause
have
we
to
wonder
that
they
should
have
Hell
for
their
end
,
that
make
wickedness
(
in
some
kind
or
other
)
their
common
way
,
and
will
not
consent
unfeignedly
to
turn
into
the
Holy
Path
;
And
that
this
is
the
case
of
the
most
among
us
,
is
so
sadly
apparent
,
that
I
may
lawfully
spare
the
pains
of
proving
it
.
3.
It
is
no
disparagement
to
the
goodness
of
a
King
or
Judge
to
condemn
common
Robbers
or
Murderers
,
nor
to
condemn
many
of
them
:
Yea
,
Justice
requires
him
so
to
do
,
and
their
Multitude
can
be
no
reason
at
all
to
excuse
them
in
their
wickedness
:
If
these
Men
should
meet
with
many
to
abuse
them
,
(
though
it
were
only
in
words
)
and
one
should
say
,
you
need
not
take
it
ill
,
seeing
there
are
many
that
do
so
,
they
would
not
think
very
well
of
his
speech
:
And
must
the
just
Judge
of
the
whole
World
,
spare
the
wicked
and
impenitent
,
because
there
are
many
of
them
?
If
so
,
how
shall
the
Judge
of
the
World
do
right
?
for
all
the
World
knows
,
that
were
not
Righteousness
,
nor
any
thing
like
it
.
And
if
that
any
Man
could
prove
,
that
't
is
unreasonable
that
many
impenitent
sinners
should
be
sent
to
Hell
,
he
might
as
wisely
prove
that
't
is
so
for
any
at
All
to
be
sent
thither
:
For
,
if
many
Persons
under
the
same
guilt
deserve
not
the
same
Punishment
,
a
few
that
are
so
,
do
not
deserve
it
neither
:
The
Number
doth
not
alter
the
Case
.
4.
It
cannot
be
denied
,
but
the
greatest
part
of
Men
by
far
is
actually
ungodly
and
unconscionable
,
sensual
and
disobedient
:
and
it
must
needs
be
granted
that
such
are
fitter
for
Hell
and
punishment
,
than
for
Heaven
and
happiness
,
and
the
delightful
fruition
of
the
Holy
God
:
And
it
is
not
to
be
questioned
,
but
the
most
of
the
wicked
continue
such
still
.
Must
a
Man
believe
that
the
Enemies
of
God
and
holiness
will
be
in
love
with
God
and
holiness
,
because
they
are
the
greatest
Number
?
If
one
Man
,
that
dyeth
unconverted
,
may
go
to
Heaven
,
we
may
as
well
suppose
that
another
may
,
and
another
again
,
and
so
of
others
still
;
So
that
either
we
must
suppose
,
that
all
that
dye
in
their
sins
go
to
Hell
,
or
else
none
;
and
which
is
most
like
to
be
true
,
they
that
know
the
Scriptures
may
easily
apprehend
.
5.
If
Mens
judgments
were
not
blinded
by
guilt
and
selfishness
,
they
would
think
it
more
wonderful
,
that
God
should
suffer
such
a
Deluge
of
wickedness
to
go
unpunished
in
this
World
,
than
that
he
should
punish
it
,
according
to
its
desert
,
in
another
World
.
6.
What
if
God
should
send
but
one
wicked
Man
of
a
Thousand
to
Hell
,
and
save
all
the
rest
,
would
they
not
acknowledge
and
admire
his
Mercy
and
Beneficence
?
Well
,
though
he
will
not
do
so
,
yet
we
know
not
,
but
there
may
be
as
great
a
communication
of
his
goodness
,
as
that
amounts
to
.
For
as
the
Heaven
of
glory
doth
incomparably
exceed
the
inferiour
Heavens
and
Earth
in
bigness
;
So
it
is
judged
by
sober
,
learned
Men
,
that
there
be
ten
thousand
times
more
holy
and
blessed
Spirits
there
,
than
there
be
wicked
Men
in
Earth
or
Hell
;
and
they
were
as
wise
[
](A29219-e42380-b)*
*
Gassendus
,
and
others
.
as
other
Men
,
that
supposed
the
Planets
,
and
other
Luminaries
of
Heaven
,
to
be
inhabited
by
Spirits
,
as
the
Earth
is
by
Men
,
and
Beasts
.
And
when
I
observe
that
all
places
(
almost
)
here
below
,
both
in
Air
and
Water
,
as
well
as
Earth
,
are
inhabited
by
Birds
,
or
Flies
,
or
Fishes
,
or
some
other
living
Creatures
,
I
am
very
willing
to
imagine
,
that
the
more
glorious
parts
of
God's
handy-work
,
which
so
dazle
our
eyes
but
a
little
to
behold
,
are
not
empty
,
but
possessed
by
such
excellent
Inhabitants
,
as
are
suitable
to
their
magnitude
and
glory
.
Thou
knowest
not
,
Reader
,
how
many
Millions
of
Creatures
are
over
thy
head
,
that
are
filled
with
their
Maker's
love
and
goodness
,
and
therefore
entertain
no
hard
thoughts
of
it
,
nor
murmur
at
the
just
Judgments
of
thy
God
,
upon
the
obstinate
Enemies
of
his
holy
Laws
,
how
many
soever
they
may
be
.
And
thus
I
have
answered
the
Objection
aforesaid
,
and
may
now
fitly
proceed
to
a
farther
improvement
of
the
Doctrine
pleaded
for
,
in
a
way
of
Exhortation
and
Caution
to
several
sorts
of
Men
;
of
which
with
God's
leave
,
in
the
ensuing
Paragraph
.
CHAP.
IV.
SECT.
III.
Containing
a
Use
of
Exhortation
and
Caution
to
the
Gentry
and
others
.
HAving
proved
the
point
so
plainly
before
,
and
cleared
it
now
at
large
from
the
grand
objection
about
its
consistency
with
the
Divine
Goodness
,
I
shall
urge
it
(
by
God's
permission
)
upon
several
sorts
of
men
amongst
us
.
And
I
may
fitly
urge
it
upon
those
in
the
first
place
,
that
are
first
in
place
,
viz.
The
Gentry
of
our
Land
—
I
need
not
doubt
but
some
or
other
will
think
me
a
pragmatical
person
(
in
the
very
worst
sense
,
)
and
may
be
willing
to
ask
me
what
I
have
to
do
with
such
?
Well
,
if
they
have
any
great
desire
to
do
so
,
let
them
do
it
by
all
means
,
for
why
should
they
lose
their
longing
?
But
if
they
are
reasonable
men
,
I
may
hope
to
prevent
that
query
by
giving
them
this
following
account
,
in
brief
:
Namely
,
that
I
am
a
debtor
to
all
,
and
am
bound
(
especially
as
I
am
a
Minister
)
to
do
good
to
all
so
far
as
I
may
:
and
it
is
as
much
worth
my
pains
to
endeavour
to
prevent
the
damnation
of
these
,
as
to
prevent
the
Damnation
of
meaner
men
;
for
their
Souls
are
as
precious
,
and
their
sins
as
dangerous
as
others
.
And
it
is
very
proper
to
speak
somewhat
to
such
persons
,
because
they
are
most
taken
notice
of
,
and
their
Examples
most
powerful
to
lead
others
in
the
way
to
Salvation
or
destruction
.
1.
To
the
Sensual
Gentry
.
There
be
two
sorts
of
Gentry
amongst
us
.
1.
Sensual
careless
ones
.
2.
Serious
and
Conscientious
.
First
,
of
the
former
,
and
certainly
I
had
need
be
careful
how
I
speak
to
those
men
that
have
ruined
so
many
that
never
durst
to
speak
to
them
so
plainly
as
I
intend
to
do
.
Who
are
such
.
But
before
I
go
any
further
,
I
must
express
my self
clearly
,
and
shew
whom
I
mean
by
Sensual
Gentry
,
even
those
that
take
more
care
how
to
please
their
senses
,
and
sensitive
Appetites
,
than
their
Consciences
or
their
God
;
that
make
more
account
of
Gain
than
Godliness
,
and
regard
not
who
or
how
many
they
ruine
,
so
they
may
but
raise
themselves
by
it
;
that
slight
the
Laws
of
the
Eternal
King
,
and
care
no
more
for
a
plain
(
sound
)
Sermon
than
for
a
dish
of
stinking
meat
;
that
grosly
undervalue
the
glory
of
Heaven
,
and
think
themselves
as
happy
as
need
to
be
,
if
they
have
but
health
,
and
wealth
,
and
honour
here
,
&c.
Dr.
Saundersons
Serm.
in
1
Cor.
7.24
.
or
in
the
words
of
the
Reverend
Bishop
Saunderson
—
that
spend
half
the
day
in
sleeping
,
half
the
night
in
Gaming
,
and
the
rest
of
their
precious
time
in
other
pleasures
and
vanities
,
to
as
little
purpose
as
they
can
devise
;
as
if
they
were
born
for
nothing
but
to
eat
,
and
drink
,
and
snort
and
sport
,
&c.
or
(
as
the
worthy
Author
of
the
Discourse
of
the
Decay
of
Piety
)
that
live
in
the
world
,
as
the
Leviathan
in
the
Sea
,
to
take
their
Pastime
in
it
,
and
to
make
up
the
parallel
,
delight
themselves
to
devour
their
Underlings
.
Matth.
6.
Col.
3.
&c.
—
or
(
as
the
Scripture
Phrases
it
)
that
be
lovers
of
pleasure
more
than
lovers
of
God
,
that
set
their
affections
(
mainly
)
on
things
upon
earth
and
not
the
things
that
are
above
;
that
mind
nothing
seriously
,
but
(
Heathen
like
)
what
they
shall
eat
,
and
what
they
shall
drink
,
and
with
what
they
shall
be
cloathed
:
These
I
call
Sensual
Gentry
,
and
I
will
be
content
to
be
judged
by
any
but
themselves
,
whether
I
may
not
fitly
call
them
so
,
and
may
lawfully
say
somewhat
the
more
to
them
,
because
others
say
so
little
.
Yet
lest
I
should
lye
open
to
too
many
Censures
for
it
,
and
lest
my
plainness
should
be
interpreted
to
be
folly
,
pride
,
or
peevishness
or
the
like
,
I
think
it
meet
to
mention
some
passages
out
of
several
Writers
that
speak
as
bluntly
to
these
men
,
as
I
can
do
,
and
yet
will
be
confessed
to
be
such
as
knew
well
what
belongeth
to
Learning
,
Grace
,
and
good
manners
.
First
,
the
famous
Cambridge
Orator
speaks
thus
in
his
Poem
,
Mr.
G.
Herberts
[
Church
Porch
]
O
England
full
of
sin
,
but
most
of
sloth
:
Spit
out
thy
Phlegm
,
and
fill
thy
Breast
with
glory
:
Thy
Gentry
bleats
as
if
thy
native
cloath
Transfus'd
a
Sheepishness
into
the
Story
:
Not
that
they
all
are
so
;
but
that
the
most
Are
gone
to
grass
,
and
in
the
Pasture
lost
.
That
worthy
Divine
of
Broughton
[
](A29219-e42820-b)*
*
Mr.
R.
Bolton
.
in
Northhampton-shire
in
his
excellent
Assize
Sermon
at
the
end
of
his
[
four
last
things
]
complained
of
the
great
degeneration
of
the
modern
Gentry
,
speaking
to
this
effect
—
They
are
so
vainly
brought
up
,
and
so
strangely
pufft
up
with
insolency
and
Self-esteem
,
&c.
that
commonly
by
such
time
as
they
come
to
strength
of
body
and
mind
corrupt
affection
obtains
its
full
strength
and
height
and
hardness
in
their
hearts
;
and
I
am
afraid
,
if
we
go
on
(
meaning
,
without
a
Reformation
)
our
Posterity
will
find
in
the
next
age
,
the
basest
Generation
of
English
,
that
ever
breathed
in
this
famous
Kingdom
.
So
he
,
in
p.
217
,
and
218.
of
the
said
work
.
And
whether
this
thing
he
feared
be
now
come
to
pass
or
not
,
I
do
not
say
,
let
others
judge
.
The
forementioned
excellent
Doctor
also
in
that
very
Sermon
makes
as
bold
with
them
,
Dr.
Saunderson
speaking
to
those
Gallants
that
do
nothing
for
the
good
of
humane
Society
,
but
live
as
if
they
were
made
for
no
other
ends
but
to
eat
and
drink
,
and
sleep
and
game
,
&c.
tells
them
(
however
they
might
take
it
)
that
the
poorest
contemptible
creature
,
that
cryes
Oysters
in
the
streets
for
a
livelihood
,
deserves
his
Bread
better
than
these
brave
men
,
and
his
course
of
life
is
better
approved
of
God
and
every
wise
man
than
theirs
.
And
as
he
adds
[
a
Horse
that
is
not
good
for
the
Cart
,
nor
the
Way
,
nor
the
Race
,
nor
the
Wars
,
nor
any
other
service
,
though
he
be
never
so
well
made
,
never
so
well
shaped
,
and
never
so
well
clothed
,
yet
is
but
a
Jade
still
]
and
(
after
the
Application
of
it
)
adds
[
the
titles
of
honour
which
in
courtesie
we
give
you
,
we
bestow
upon
their
memories
whose
degenerate
off-spring
you
are
,
and
they
no
more
belong
to
you
,
than
the
Reverence
the
good
man
did
to
Isis
,
belonged
to
the
Asse
that
carried
her
Image
.
]
And
thus
having
cleared
my
way
,
I
shall
now
come
directly
to
my
intended
work
,
to
exhort
the
brave
Gentile
sinners
to
consider
the
things
that
concern
them
,
which
I
take
to
be
one
of
the
fittest
Uses
that
can
be
made
of
the
Doctrine
of
Hell
Torments
.
The
Exhortation
,
&c.
Since
there
is
a
state
of
extream
and
everlasting
punishment
for
the
ungodly
in
another
world
,
't
is
high
time
,
Sirs
,
to
look
about
you
,
and
to
take
care
of
your
neglected
Souls
before
you
have
lost
them
;
O
consider
this
,
you
that
forget
God
,
and
use
all
diligence
to
escape
this
wrath
to
come
;
your
Estates
are
better
than
other
mens
,
and
your
Breeding
too
(
as
you
would
have
us
to
think
)
and
are
your Selves
more
contemptible
or
less
worthy
of
your
care
,
and
Religious
regard
?
Surely
not
.
You
know
that
your
time
is
passing
and
will
return
no
more
:
Death
is
at
your
backs
as
it
were
,
that
pale
horse
will
shortly
overtake
you
and
tread
your
honour
in
the
dust
;
and
can
you
doubt
of
this
or
make
light
of
it
?
You
are
not
sure
to
live
another
day
,
you
know
nothing
to
the
contrary
but
your
Souls
may
be
called
for
this
very
night
,
Luke
12.20
.
though
you
have
built
your
Barns
never
so
largely
,
to
lay
up
your
substance
in
;
and
can
you
think
the
remembrance
of
the
pleasures
of
a
Sensual
careless
life
,
will
make
death
more
safe
or
comfortable
to
you
?
or
if
it
could
,
yet
we
are
well
assured
,
it
cannot
make
Hell
Torments
the
more
tolerable
;
and
as
you
are
not
more
capable
of
escaping
them
,
if
you
dye
in
a
state
of
sin
,
unconverted
,
so
if
you
fall
into
them
they
will
be
as
terrible
to
you
as
to
other
men
;
though
you
are
a
little
better
armed
against
the
crosses
of
this
world
,
than
other
men
,
yet
you
have
no
more
security
against
the
curse
of
the
Law
and
the
wrath
of
God
:
You
have
no
musick
that
can
charm
the
Devil
or
abate
the
fury
of
his
Malice
,
no
Playes
or
Romances
that
can
delight
you
after
death
,
no
Clothes
that
can
adorn
you
in
the
eyes
of
God
,
no
money
that
can
bribe
your
Judge
or
purchase
a
Pardon
at
his
hand
:
In
a
word
,
no
Courage
that
can
bear
up
your
Spirits
against
the
Terrors
of
Judgment
if
it
find
you
in
an
unrenewed
state
,
and
destitute
of
that
Grace
and
Holiness
that
naturally
you
disregard
.
O
that
you
did
but
know
,
any
ways
but
by
experience
,
what
a
sad
creature
a
Gentleman
in
Hell
will
be
;
And
that
you
may
never
know
it
in
that
way
,
give
me
leave
I
beseech
you
,
to
caution
you
against
some
special
sins
that
are
most
likely
to
bring
Great
men
thither
.
1.
Pride
and
haughtiness
of
mind
.
1.
Pride
.
What
if
you
speak
great
swelling
words
,
and
look
as
big
as
a
blown
bladder
(
scorning
God
and
man
at
once
)
yet
you
must
come
down
a
little
lower
,
if
ever
you
dwell
in
the
high
and
lofty
place
;
you
must
of
necessity
lay
aside
your
loftiness
,
and
stoop
so
low
as
to
take
up
that
poor
despised
thing
,
Religion
,
and
walk
humbly
with
your
God
,
before
you
can
see
the
Kingdom
of
Heaven
,
Esay
2.12
.
Mic.
6.8
.
The
day
of
the
Lord
of
Hosts
shall
be
upon
every
one
that
is
proud
and
lofty
,
And
the
proud
shall
be
as
the
stubble
in
the
day
of
his
Anger
,
Mal.
4.1
.
and
pride
goes
before
destruction
,
saith
,
Solomon
.
And
how
apt
the
heart
of
man
is
to
it
,
when
it
is
attended
with
wealth
and
worldly
greatness
,
I
need
not
say
.
2.
Take
heed
of
fleshly
lusts
which
war
against
the
Soul
,
2.
Fornication
.
as
St.
Peter
speaks
,
in
2
Pet.
2.9
,
10.
The
Lord
knoweth
how
to
reserve
the
unjust
to
the
day
of
judgment
,
but
chiefly
them
that
walk
in
the
lust
of
uncleanness
,
&c.
So
St.
Paul
,
Heb.
13.4
.
Adjudicabit
exitio
,
Piscat
.
in
Loc.
3.
Idleness
and
unprofitableness
.
Whoremongers
and
Adulterers
God
will
judge
,
(
i.
e.
condemn
.
)
They
that
would
not
be
divorced
from
their
Harlots
shall
be
married
to
Hell-fire
.
See
Rev.
21.8
.
3.
If
you
would
escape
the
miseries
of
another
world
,
be
sure
to
take
heed
of
an
idle
and
unprofitable
life
in
this
.
Surely
,
Sirs
,
they
are
like
to
partake
of
little
good
hereafter
,
that
care
not
to
do
good
here
.
If
Plays
and
Romances
have
not
thrust
the
Gospel
out
of
your
minds
,
Matth.
25.30
.
I
shall
not
need
to
tell
you
of
the
dreadful
doom
of
the
unprofitable
Servant
.
Is
it
not
sad
to
see
how
little
good
is
done
in
the
World
,
by
many
of
those
that
are
best
able
to
do
most
,
and
how
many
there
be
among
us
,
who
have
hundreds
,
it
may
be
thousands
a
Year
,
that
yet
do
not
give
,
all
the
Year
round
,
so
much
as
the
price
of
a
good
Periwig
,
toward
the
Relief
of
their
poor
distressed
Brethren
;
(
as
though
such
as
are
raised
to
such
high
fortunes
were
gotten
above
the
Law
of
Charity
,
or
as
if
they
thought
the
greatness
of
their
wealth
would
well
excuse
them
in
the
neglect
of
those
good
works
it
was
given
for
;
or
as
though
they
had
thought
it
an
honour
to
them
to
have
the
Papists
say
,
that
they
are
Solifidians
.
)
The
neglect
of
this
is
no
such
harmless
Peccadillo
,
as
these
Men
may
be
apt
to
account
it
:
We
read
in
the
Gospel
,
that
our
Lord
will
condemn
Men
at
the
great
Day
,
for
this
sin
especially
,
and
make
a
particular
mention
of
it
,
as
a
procuring
cause
of
Condemnation
.
Matth.
25.41
,
&c.
He
will
say
unto
them
,
Depart
from
me
,
&c.
For
when
I
was
an
hungred
(
in
his
members
he
means
)
ye
gave
me
no
meat
,
when
I
was
thirsty
ye
gave
me
no
drink
,
&c.
So
then
,
they
that
were
able
to
do
good
to
their
poor
Christian
Brethren
,
and
were
not
willing
to
do
it
in
some
conscionable
way
,
will
be
punished
for
ever
for
this
sin
,
if
they
dye
such
as
they
lived
;
and
when
they
have
lost
their
Souls
and
Heaven
,
it
will
be
no
satisfaction
to
them
to
remember
,
that
they
kept
,
or
saved
their
Money
;
they
that
would
not
live
as
Christians
,
shall
not
be
spared
because
they
were
Gentlemen
.
I
might
also
caution
you
against
Cruely
and
Oppression
,
scorning
of
Reproofs
,
and
scoffing
at
Religion
,
in
the
serious
faithful
Followers
of
it
;
but
I
have
not
time
to
say
all
that
might
be
said
unto
you
.
4.
Mispending
of
Time
.
The
next
thing
that
I
would
entreat
you
to
be
heedful
against
,
is
,
mis-spending
of
your
time
:
He
that
is
careless
of
that
,
is
(
therein
)
careless
of
his
God
,
his
Soul
,
his
Duty
,
and
every
thing
that
most
concerns
him
,
and
therefore
is
most
apparently
(
as
yet
)
in
the
ready
way
to
Hell
.
[
See
that
ye
walk
circumspectly
,
redeeming
the
time
]
is
no
Precept
of
mine
,
but
of
the
Apostle
,
[
](A29219-e43340-b)*
*
Eph.
5.15
,
16.
or
rather
of
God
by
him
;
and
if
Gentlemen
are
not
concerned
with
it
,
it
would
be
hard
to
prove
that
any
others
are
.
Believe
me
,
Sirs
,
your
time
is
one
of
your
choicest
Treasures
,
nor
can
you
name
any
thing
,
besides
God's
grace
,
and
your
Souls
,
that
can
be
compared
with
it
for
preciousness
;
What
would
you
not
give
for
another
years
time
,
in
order
to
your
preparation
for
an
endless
life
,
in
case
you
were
to
dye
to
morrow
?
And
though
I
am
not
concerned
to
accuse
you
of
mispending
your
time
,
yet
I
may
lawfully
put
you
in
mind
of
it
,
and
desire
you
to
call
your selves
to
account
for
it
,
before
your
God
doth
.
Compare
,
I
beseech
you
,
the
time
that
you
spend
in
excessive
sleeping
,
in
trimming
and
adorning
,
in
feasting
and
long
meals
,
in
pomp
and
state
and
vain
curiosity
,
in
vain
thoughts
and
worldly
cares
,
in
Cards
and
Dice
,
and
other
Games
,
(
at
home
and
abroad
)
in
fruitless
and
unedifying
Books
,
in
idle
company
and
needless
visits
,
in
vain
discourses
and
delights
,
in
doing
ill
,
or
doing
nothing
;
I
say
,
do
but
compare
this
time
that
is
spent
in
these
ways
,
with
that
time
which
is
spent
in
a
serious
seeking
and
serving
of
God
,
in
reading
of
good
Books
,
in
thinking
of
good
things
,
in
governing
your
Families
religiously
,
in
relieving
the
poor
,
in
encouraging
your
Charge
in
the
ways
of
God
,
or
any
thing
else
that
tends
to
the
promoting
of
piety
,
in
your selves
,
or
others
;
And
let
your
own
consciences
tell
you
which
is
most
:
For
in
many
of
our
Gentry
,
the
time
that
is
spent
in
the
latter
,
is
no
more
in
comparison
of
that
which
is
spent
upon
the
former
,
than
the
poor
Man's
wages
for
a
days
work
,
to
their
Yearly
Incomes
;
Their
whole
business
and
work
is
sports
and
pastimes
,
so
that
we
might
describe
them
in
those
words
,
in
Exod.
32.
[
They
are
a
People
that
sat
down
to
eat
and
drink
,
and
rose
up
to
play
]
But
such
provide
but
ill
for
themselves
;
nor
can
it
be
safe
for
them
to
be
so
prodigal
of
time
,
that
have
Death
and
Judgment
before
them
,
a
Hell
to
escape
,
and
a
Heaven
to
prepare
for
.
5.
There
is
another
sin
,
that
some
who
go
for
Gentlemen
are
sadly
in
love
with
,
Rash
Imprecations
.
(
and
must
not
be
forgotten
in
this
Discourse
)
I
mean
horrid
Swearing
and
Imprecations
,
Damning
,
Sinking
,
and
the
like
.
And
surely
if
Damnation
be
a
real
thing
,
and
not
a
Dream
,
it
must
needs
be
a
damnable
thing
,
(
in
the
highest
sense
)
rashly
and
profanely
to
imprecate
it
upon
themselves
.
What
wonder
is
it
,
if
these
Men
have
Hell
for
their
portion
,
that
commonly
have
Damnation
it self
for
the
matter
of
their
prayer
!
And
if
they
did
only
shame
themselves
by
this
wickedness
,
the
matter
were
not
so
much
;
but
they
(
alas
)
shame
their
profession
also
,
and
bring
a
grievous
reproach
upon
the
holy
Prayers
of
our
Church
.
'T
is
the
corrupt
Lives
and
cursed
Speeches
of
such
Professors
,
that
harden
the
deluded
Separatists
in
their
prejudice
against
them
,
as
the
Quakers
,
and
such
like
:
I
read
,
not
many
Moneths
ago
,
a
passage
to
this
purpose
,
(
more
than
plain
enough
)
in
a
Quaker's
Pamphlet
;
where
speaking
to
some
Persons
of
this
bad
quality
,
he
expresseth
himself
after
this
manner
:
[
You
cry
out
,
God
damn
us
,
and
God
confound
us
,
and
soon
after
you
go
to
your
Church
,
and
say
,
We
beseech
thee
to
hear
us
good
Lord
.
]
Thus
(
Reader
)
this
clause
in
our
Letany
,
We
beseech
thee
to
hear
us
good
Lord
,
(
than
which
it
is
hard
to
imagine
any
thing
more
humble
,
or
pious
,
or
better
becoming
a
serious
Christian
)
is
matter
of
greatest
scorn
and
contempt
to
these
poor
Creatures
;
and
all
because
it
is
Profaned
and
Unhallowed
by
the
pestilent
Tongues
of
these
Hyperdiabolical
Gentlemen
,
these
Damnable
Damning
,
Sinking
Gallants
.
O
Sirs
,
if
you
are
guilty
of
this
sin
,
consider
of
it
for
the
Lord's
sake
,
and
do
no
more
so
wickedly
.
O
that
I
might
disswade
you
from
it
by
any
means
;
to
that
end
I
will
propose
unto
you
these
Two
questions
.
The
Damners
questioned
.
1.
What
if
you
should
be
pleased
to
lay
aside
your
Atheism
,
and
adventure
to
believe
that
there
is
a
God
to
whom
vengeance
belongeth
?
would
you
not
then
account
it
reasonable
to
honour
him
by
a
better
Prayer
than
[
God
damn
us
,
&c.
]
and
think
it
more
needful
to
beg
his
mercy
,
than
to
imprecate
his
Vengeance
?
And
if
you
think
that
there
is
no
God
,
and
that
Religion
is
only
a
silly
thing
that
came
into
the
World
by
chance
,
through
the
force
of
foolish
causeless
fears
(
as
some
of
your
companions
are
willing
to
perswade
themselves
)
It
may
be
worth
your
while
to
Read
and
Consider
what
that
excellent
Gentleman
[
](A29219-e43480-b)*
*
Sir
Charles
Woolsley
,
p.
77.
hath
replied
unto
it
,
in
his
most
Rational
discourse
of
the
unreasonableness
of
Atheism
,
and
to
answer
it
if
you
can
.
2.
What
if
you
did
but
see
that
wicked
Spirit
that
tempts
you
thus
fearfully
to
challenge
your
Maker
,
and
dare
him
to
destroy
you
,
would
you
not
then
take
heed
how
you
yield
to
his
temptations
,
and
follow
his
counsel
?
And
is
it
not
much
worse
to
feel
damnation
than
to
see
the
Devil
?
Why
then
should
you
rashly
imprecate
so
great
a
mischief
upon
your selves
,
and
run
the
hazard
of
bearing
that
wrath
we
are
assured
he
doth
tremble
at
[
](A29219-e43510-b)*
*
James
2.19
.
?
3.
What
if
you
had
been
among
those
Swaggerers
in
Bohemia
,
mentioned
by
Dr.
B.
in
his
Theatre
of
God's
Judgments
[
](A29219-e43550-b)*
*
p.
552.
,
out
of
an
approved
Author
[
](A29219-e43560-b)*
*
Jo.
Fincelius
.
,
who
having
delighted
themselves
in
the
night
with
profane
Speeches
and
wicked
wishes
(
much
like
that
aforesaid
,
though
not
quite
so
bad
)
were
found
dead
in
the
morning
,
with
their
necks
broken
,
and
crushed
as
if
a
Cart-wheel
had
gone
over
them
,
with
bloud
also
flowing
out
of
their
mouths
and
nostrils
to
the
astonishment
of
all
that
saw
them
.
Surely
had
you
seen
this
sad
Spectacle
,
you
would
hardly
make
so
bold
with
the
God
of
Judgment
,
as
to
dare
him
to
destroy
you
.
Well
,
if
you
will
not
be
warned
by
such
examples
your selves
,
he
can
make
you
examples
to
others
:
and
if
such
a
death
be
dreadful
,
Damnation
is
worse
,
incomparably
worse
,
how
light
soever
you
may
make
of
it
,
(
as
you
must
needs
grant
if
you
believe
there
is
any
such
thing
,
if
you
do
not
,
let
it
please
you
to
vindicate
your
good
friend
Mr.
R.
and
make
good
his
Arguments
against
my
Answers
.
)
4.
What
makes
you
to
be
so
fearful
when
any
extraordinary
signs
of
God's
power
appear
?
Psal.
77.17
,
18.
If
his
Thunder
do
but
shake
the
Earth
under
you
,
if
his
Lightnings
singe
your
well-set
Hair
,
if
a
terrible
Tempest
overtake
you
in
the
field
,
and
tear
the
Oaks
in
pieces
under
which
you
stand
for
shelter
,
your
courage
will
fail
,
and
your
stoutest
hearts
tremble
as
a
Leaf
,
how
then
can
you
bear
up
under
his
fiercest
wrath
,
and
endure
that
damnation
which
you
so
commonly
and
fearlesly
imprecate
on
your selves
?
5.
If
Damnation
be
so
slight
a
matter
as
(
by
your
speeches
)
you
seem
to
make
of
it
,
why
are
you
commonly
so
much
afraid
of
dying
?
They
who
walked
in
your
ways
,
and
talked
in
your
Language
(
most
stoutly
and
presumptuously
)
yet
spake
very
faintly
when
a
deadly
disease
took
hold
of
them
:
some
of
your
Quality
,
when
their
Physician
told
them
they
were
not
like
to
recover
,
fell
into
a
horrrid
rage
,
and
could
scarce
forbear
cursing
him
to
his
face
.
And
yet
Damnation
is
ten
thousand
times
dreadfuller
than
death
,
if
all
our
Religion
hath
not
deceived
us
.
To
lye
in
the
place
of
darkness
is
as
nothing
to
the
living
in
the
place
of
Torment
.
Read
but
the
foregoing
Chapter
and
you
may
see
so
much
Terror
in
it
,
as
might
hinder
you
from
wishing
it
upon
your selves
,
though
it
were
never
so
much
in
fashion
amongst
the
Hectors
of
our
Times
.
They
would
not
delight
themselves
in
[
Damn
my
Bloud
]
if
they
knew
the
fierceness
of
Hell-fire
.
(
And
if
they
can
see
themselves
so
far
in
danger
of
it
as
to
desire
heartily
to
escape
it
,
they
may
fitly
read
some
directions
for
that
purpose
in
the
latter
pages
of
this
Discourse
.
)
If
any
expect
an
Apologie
for
what
I
have
said
to
these
men
,
he
is
likely
to
be
disappointed
of
his
expectation
;
and
if
they
themselves
shall
call
me
Stoick
or
Clown
,
or
Puritan
for
my
pains
,
I
shall
be
content
to
take
it
at
their
hands
,
and
will
(
as
I
verily
hope
)
say
no
worse
to
them
than
I
would
to
those
that
are
infected
with
the
Plague
,
viz.
The
Lord
be
merciful
unto
you
.
—
And
now
I
leave
them
,
being
willing
to
speak
a
few
words
to
their
Betters
,
namely
,
The
Serious
and
Religious
Gentry
.
CHAP.
IV.
SECT.
III.
A
Continuation
,
or
a
word
of
Exhortation
to
the
Religious
Gentry
.
ANd
now
,
good
Reader
,
since
I
am
to
treat
of
so
Noble
a
Subject
,
I
do
really
wish
for
thy
sake
,
that
I
could
speak
what
is
sutable
to
it
,
and
that
which
might
be
as
worthy
of
thy
Reading
,
as
the
Persons
to
whom
I
speak
are
of
thy
Love
and
Respect
;
but
alas
,
my
manifold
imperfections
will
be
a
more
than
sufficient
hindrance
,
so
that
I
cannot
promise
thee
any
thing
extraordinary
herein
:
yet
if
plain
Truth
may
be
pleasing
,
thou
mayst
fitly
read
what
follows
—
They
are
as
Gold
,
not
only
choice
,
but
rare
:
And
though
some
of
them
(
as
I
have
heard
)
are
lately
gone
to
their
beloved
Lord
;
Sir
T.
R.
&c.
yet
blessed
be
God
,
there
be
some
of
them
still
remaining
in
our
sinful
Land
:
long
may
they
live
,
and
let
those
hearts
be
faint
that
wish
them
evil
.
Their
Character
.
I
shall
first
tell
you
who
I
mean
by
Religious
Gentry
,
and
then
speak
a
word
of
Exhortation
,
with
all
humility
unto
them
.
For
the
former
,
The
Religious
Gentleman
is
one
that
minds
his
God
above
his
Money
,
and
placeth
his
Happiness
in
a
higher
world
than
this
he
lives
in
;
one
that
scorns
nothing
so
much
as
sin
,
and
desires
nothing
so
much
as
a
Conformity
to
Jesus
Christ
,
and
an
absolute
fruition
of
his
Love
and
Glory
;
'T
is
his
highest
Ambition
to
be
a
Favourite
in
the
Court
of
Heaven
,
and
the
best
of
his
Buildings
are
disesteemed
by
him
in
comparison
of
the
many
Mansions
that
are
there
;
his
Tongue
keeps
time
and
tune
with
his
Mind
and
Conscience
,
he
doth
not
make
or
love
a
Lye
(
he
looks
upon
such
Drolling
as
a
piece
of
damnable
fooling
)
he
counts
it
no
pride
to
make
his
boast
of
God
,
nor
no
shame
to
speak
often
of
his
Attributes
and
Excellencies
.
He
will
glorifie
his
God
in
his
body
also
,
and
therefore
will
not
adventure
to
dishonour
him
with
the
Apparel
he
puts
upon
it
,
(
God
having
given
him
his
right
shape
,
he
sees
no
reason
why
he
should
be
mis-shapen
by
any
monstrous
fashions
.
)
In
a
word
,
as
he
is
Religious
,
so
he
is
not
afraid
to
own
and
follow
the
Exercises
of
Religion
,
in
publick
as
well
as
in
private
;
He
seeks
not
for
the
Golden
mean
between
Saintship
and
Atheism
,
but
is
resolved
to
be
a
Saint
so
far
as
he
may
,
though
the
proud
should
call
him
Puritan
for
it
.
He
goes
as
joyfully
to
God's
house
as
the
Sensual
gallants
to
a
Play-house
,
and
comes
out
with
more
as
well
as
better
satisfaction
.
He
goes
not
to
Church
to
save
his
Credit
or
his
Purse
,
to
see
Fashions
or
to
censure
his
Minister
,
but
to
discharge
his
Duty
,
and
adorn
his
Profession
,
to
Serve
his
God
and
Save
his
Soul
.
(
and
therefore
he
had
rather
go
Twice
a
day
than
Once
a
month
)
This
,
Reader
,
is
the
nature
and
quality
of
these
excellent
Persons
I
am
speaking
of
,
and
however
thou
mayst
wonder
at
it
,
I
dare
affirm
there
are
some
such
to
be
found
among
us
;
and
to
them
I
am
now
(
with
all
Christian
respectfulness
)
to
address
my self
.
The
Exhortation
.
Honoured
Sirs
,
since
Hell
is
no
Fancy
,
since
the
miseries
thereof
are
real
,
intolerable
,
and
eternal
,
give
me
lieve
,
I
beseech
you
,
to
urge
upon
you
these
following
Duties
.
The
First
Duty
.
1.
To
rejoyce
in
the
Lord
,
and
delight
your selves
in
the
Thoughts
of
his
Great
Goodness
towards
you
.
For
he
hath
freed
you
for
ever
from
all
this
Misery
.
That
Cloud
of
Vengeance
which
will
fall
upon
the
Careless
Gallants
at
the
last
day
,
shall
be
far
from
you
:
You
may
meet
with
many
distresses
,
but
nothing
of
Damnation
shall
ever
come
near
you
,
for
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
but
after
the
Spirit
,
Rom.
8.1
,
2.
Whosoever
believeth
on
him
(
to
wit
with
a
holy
and
True
Faith
,
such
as
is
attended
with
a
Religious
life
)
shall
not
perish
but
have
everlasting
life
,
Joh.
3.16
.
When
the
awakening
Trumpet
shall
send
forth
its
Echo's
to
the
ends
of
the
Earth
,
it
shall
be
no
matter
of
amazement
unto
you
:
when
you
shall
look
out
of
your
Graves
and
see
the
Lord
of
Glory
,
Armed
with
irresistible
power
,
clothed
with
shining
Majesty
,
and
flaming
Vengeance
,
attended
with
all
his
Troops
of
holy
Angels
,
(
Cherubins
and
Seraphins
)
honoured
with
their
loudest
shouts
,
their
highest
praises
,
their
joyfullest
Acclamations
,
&c.
yet
then
I
say
your
hearts
shall
not
fail
,
for
you
shall
come
forth
to
the
Resurrection
of
life
,
Joh.
5.29
.
and
be
raised
up
for
heaven
,
not
for
hell
;
wherefore
serve
your
God
with
gladness
,
and
do
not
so
much
humor
the
Devil
,
or
honour
this
malignant
world
,
as
to
be
afraid
of
its
enmity
,
or
to
be
discouraged
at
the
worst
it
can
do
against
you
:
That
Gracious
God
whom
you
serve
is
able
to
deliver
you
from
all
evils
:
and
as
he
hath
saved
you
from
the
power
of
sin
,
and
the
punishment
of
Hell
,
so
he
will
be
your
shield
from
smaller
dangers
,
Psal.
84.11
.
The
Lord
God
is
a
Sun
and
a
Shield
,
and
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
Second
Duty
.
Secondly
,
To
be
often
in
the
Heavenly
Duty
of
Praise
and
Thanksgiving
.
This
Tribute
you
owe
for
every
Mercy
you
partake
of
;
how
much
more
for
your
deliverance
from
the
Everlasting
Punishment
?
Methinks
,
(
Sirs
,
)
you
should
delight
your selves
abundantly
in
Paying
of
it
,
and
Praise
your
great
deliverer
with
enlarged
hearts
.
O
let
that
be
a
main
part
of
your
work
here
,
which
shall
be
your
Beatifying
employment
in
the
high
and
Holy
place
.
When
Sensualists
are
delighting
themselves
in
Songs
of
Lewdness
and
Vanity
,
let
your
hearts
be
delighted
with
Songs
of
Praise
.
If
the
Blind
man
in
the
Gospel
(
Luke
18.
ult.
)
could
follow
Christ
so
joyfully
,
glorifying
God
,
merely
because
he
was
cured
of
his
blindness
,
O
what
Joyful
Praises
should
your
hearts
be
filled
with
,
and
your
glory
(
your
Tongues
)
be
exercised
in
,
when
you
are
saved
through
Christ
from
the
Everlasting
Darkness
and
destruction
,
and
shall
shortly
see
an
end
of
all
your
Sorrows
.
Third
Duty
.
Value
not
overmuch
the
Scorns
and
Censures
of
the
ungodly
world
:
fear
not
the
reproach
of
men
,
Esay
51.7
.
nor
be
afraid
of
their
revilings
(
while
you
walk
in
the
Holy
way
)
No
reason
for
it
,
for
why
should
they
fear
the
contempt
of
any
,
that
are
secured
from
the
everlasting
shame
?
Fourth
Duty
.
Another
duty
which
I
would
humbly
exhort
you
to
,
is
this
,
To
do
what
you
can
to
save
others
from
Hell
.
Not
that
you
can
save
them
in
a
way
of
absolute
yower
,
by
working
saving
Grace
in
their
Souls
,
nor
in
a
way
of
Merit
,
by
procuring
Heaven
for
them
,
This
't
is
confessed
you
cannot
do
:
But
yet
you
may
do
that
which
the
Scripture
calls
a
Saving
of
them
,
namely
,
Perswade
them
to
be
careful
of
their
own
Salvation
,
and
occasion
them
to
use
the
means
of
Salvation
that
are
afforded
them
.
And
what
can
be
imagined
more
excellent
and
honourable
,
or
more
truly
worthy
of
a
Religious
Gentleman
than
this
?
Motives
to
it
I
might
add
in
great
variety
,
from
the
Glory
of
God
,
the
Worth
of
the
Soul
,
the
Love
of
Christ
,
the
Honour
of
his
Gospel
,
the
honourableness
of
the
Duty
in
it self
,
(
To
conquer
Towns
and
Castles
,
and
Kingdoms
,
is
but
a
poor
and
worthless
project
to
the
furious
endeavours
of
Saving
a
Soul
.
)
But
methinks
God's
goodness
to
your selves
might
be
a
very
powerful
engagement
upon
you
so
to
do
,
if
there
were
no
other
reason
for
it
.
As
the
King
in
the
Parable
,
Oughtest
thou
not
to
have
forgiven
thy
fellow-servant
seeing
I
forgave
thee
?
so
may
it
be
said
much
more
in
this
case
,
ought
you
not
to
do
your
best
to
save
others
from
Hell
,
since
your
God
hath
been
so
merciful
as
to
save
you
?
—
And
I
beseech
you
,
Sirs
,
let
it
be
remembred
what
opportunities
and
advantages
you
have
above
other
men
,
to
do
good
to
your
Neighbours
Souls
.
Your
Place
and
Authority
will
bear
a
great
sway
with
them
,
they
will
regard
your
words
and
examples
,
when
they
will
not
regard
ours
:
Happy
would
many
a
poor
Minister
account
himself
,
if
his
People
would
mind
the
commands
of
God
,
which
he
urgeth
upon
them
in
the
name
of
Christ
,
half
so
much
as
they
would
mind
the
words
of
a
Man
of
Place
and
Wealth
.
If
you
shew
a
love
to
a
Church
,
and
a
plain
Sermon
,
they
will
seem
to
do
so
for
their
credit
sake
,
and
will
not
dare
to
call
the
one
a
Steeple-house
,
or
the
other
a
Puritanical
Preachment
.
Now
you
may
be
Instrumental
to
their
Salvation
(
or
deliverance
from
Hell
)
many
ways
,
especially
these
following
.
1.
In
general
,
by
your
own
example
,
by
living
godly
,
righteously
and
soberly
in
your
general
course
.
They
will
be
more
capable
of
believing
profaneness
,
sottishness
and
injurious
doings
to
be
hateful
things
,
when
they
see
them
so
carefully
shunned
by
such
as
you
.
In
particular
,
If
you
would
be
a
means
of
saving
your
Neighbours
Souls
from
Hell
,
let
it
please
you
to
observe
these
following
Directions
.
1.
Endeavour
to
engage
them
to
publick
Duty
,
and
to
hear
that
word
often
,
that
is
able
to
save
their
Souls
.
Shew
your
Zeal
for
the
Solemn
Service
of
your
God
,
and
let
them
know
how
greatly
you
love
the
Habitation
of
his
House
,
and
the
place
where
his
Honour
dwelleth
:
This
would
be
a
means
to
bring
them
often
thither
,
if
not
for
love
,
yet
for
shame
,
and
fear
,
and
if
they
come
within
the
sound
of
God's
Word
,
whatsoever
it
be
that
moves
them
so
to
do
,
there
is
hopes
they
may
be
the
better
for
it
,
or
at
least
not
so
bad
,
(
so
blind
,
and
bold
,
and
hardened
in
sin
)
as
if
they
had
been
drinking
,
or
prating
with
their
ungodly
Companions
,
when
they
should
be
hearing
the
Word
of
their
Lord
.
2.
To
shew
your
Zeal
against
Drunkenness
,
common
Swearing
,
and
all
other
gross
sin
,
by
punishing
it
according
to
the
Laws
of
the
Land
,
and
to
shew
most
of
your
favour
and
kindness
to
those
Persons
,
or
Families
,
that
seem
to
have
the
greatest
kindness
for
Religion
.
3.
To
discourse
with
your
Neighbours
in
an
edifying
way
.
Let
your
speech
savour
of
Grace
,
and
discover
your
seriousness
for
your
God
and
Souls
.
Let
them
know
by
your
words
,
the
holy
temper
of
your
hearts
:
Tell
them
how
glad
you
would
be
to
be
more
holy
than
you
are
,
to
be
perfectly
conformed
to
the
will
of
Christ
,
and
how
little
you
value
all
this
World
's
good
,
in
comparison
of
his
love
,
and
the
enjoyment
of
it
in
Heavenly
glory
:
Tell
them
what
thoughts
you
have
of
the
state
of
an
ungodly
Professor
,
and
that
you
would
not
be
in
such
a
case
for
all
the
Wealth
in
the
Earth
:
Tell
them
of
the
preciousness
of
Time
,
and
the
greatness
of
that
work
which
they
must
do
for
their
Souls
therein
,
and
if
they
seem
careless
of
it
,
ask
them
seriously
some
awakening
Questions
;
As
,
1.
Do
you
not
know
that
you
are
Men
,
and
that
your
reason
was
given
you
to
make
you
capable
of
serving
your
God
with
a
reasonable
service
,
(
that
is
,
a
ready
,
willing
,
and
conscionable
service
.
)
And
do
you
not
know
that
he
is
always
present
with
you
,
and
pondereth
all
your
goings
?
2.
Do
you
not
know
you
must
shortly
dye
,
and
your
Souls
enter
immediately
into
an
endless
state
of
joy
or
sorrow
,
according
as
you
dye
,
godly
,
or
ungodly
Christians
?
3.
Doth
not
God
deserve
infinitely
more
than
your
highest
love
,
your
best
obedience
?
The
Heavens
declare
his
glory
,
and
may
it
become
you
to
forget
him
,
and
live
to
his
dishonour
?
Do
you
not
admire
the
beauty
and
brightness
of
the
starry
Heaven
,
and
will
you
venture
to
lose
all
the
glory
and
joy
which
dwells
in
the
Heaven
of
Heavens
,
for
the
transitory
pleasures
or
profits
of
sin
?
O
how
much
good
might
a
few
of
such
questions
(
or
speeches
)
do
from
a
Gentleman's
mouth
upon
his
Tenents
,
or
Neighbours
Souls
.
4ly
.
Engage
them
in
the
reading
of
Scripture
,
and
such
Books
as
open
and
apply
the
great
truths
and
duties
in
it
,
as
Bishop
Taylor's
Rules
of
Holy
Living
,
the
Whole
Duty
of
Man
,
Mr.
Baxter's
Books
of
Death
and
Judgment
,
or
any
other
that
your
Prudence
and
Piety
shall
think
fit
for
them
.
Such
private
innocent
companions
(
I
doubt
not
)
have
been
a
means
of
saving
many
a
Soul
.
Engage
them
also
to
a
constant
course
of
Prayer
,
by
themselves
,
and
with
their
Families
:
for
the
often
approaching
to
God
in
so
holy
a
work
(
whether
with
a
Book
,
or
without
)
will
shame
them
from
gross
sins
,
and
make
them
more
serious
in
their
provisions
for
Eternity
.
5.
Do
all
you
advise
them
to
your selves
,
and
be
ready
to
do
good
to
their
Bodies
and
Names
,
in
any
reasonable
way
,
as
well
as
to
their
Souls
,
and
then
there
is
no
doubt
,
but
your
good
Examples
,
and
good
Counsels
,
may
do
them
good
.
And
your
labour
(
in
all
)
will
not
be
too
much
,
in
so
great
a
work
,
as
the
saving
of
Souls
from
the
second
Death
.
My
next
work
is
to
Exhort
All
in
general
,
high
and
low
,
rich
and
poor
,
(
one
with
another
.
)
Surely
,
my
Brethren
,
you
had
need
be
heedful
to
your selves
,
since
Hell
is
real
;
O
consider
your
ways
,
and
use
all
possible
means
to
escape
the
Damnation
of
Hell
.
I
hope
I
shall
not
need
to
add
any
Motives
to
it
,
if
you
believe
its
dreadfulness
,
and
your
own
deservings
;
And
as
for
Directions
for
it
,
the
following
Section
will
supply
you
with
them
.
CHAP.
IV.
SECT.
IV.
Containing
some
Directions
to
escape
Hell
Torments
.
Presupposition
.
THis
part
of
my
Discourse
is
designed
for
such
(
especially
)
as
are
yet
in
the
ready
way
to
Hell
,
as
common
Swearers
,
Lyars
,
Drunkards
,
Sabbath-breakers
,
and
such
like
,
to
which
I
may
add
our
factious
spightful
Professors
,
that
mix
(
very
wisely
,
as
they
think
)
their
Malice
,
and
their
Religion
together
;
whose
wicked
spight
against
their
Parish-Ministers
is
most
blessedly
turned
into
a
pure
zeal
for
private
Meetings
:
(
abhorring
Churches
,
as
profane
places
,
and
crying
out
,
when
the
time
and
company
is
fittest
,
Down
with
them
,
down
with
them
,
even
to
the
ground
)
And
in
a
word
,
Hypocrites
,
Worldlings
,
careless
and
ungodly
Persons
.
To
such
I
now
speak
;
and
to
them
I
would
give
these
following
Advices
,
in
order
to
the
escaping
of
Hell-torments
.
Dir.
1
After
you
have
remembred
how
well
you
deserve
them
,
and
how
worthy
the
least
sin
makes
you
of
them
,
(
Rom.
6.
last
vers
.
The
wages
of
sin
is
Death
,
viz.
Eternal
Death
or
Damnation
,
for
to
Eternal
Life
it
is
opposed
in
the
verse
)
much
more
all
your
sins
together
,
with
your
obstinacy
and
impenitency
in
,
and
under
them
,
&c.
I
say
,
having
considered
your
deservings
,
consider
carefully
the
danger
of
your
present
state
of
sin
:
O
think
a
little
,
yea
think
much
how
uncertain
your
life
is
,
and
how
impossible
it
will
be
to
scape
Hell
,
if
you
dye
in
an
unconverted
,
unsanctified
state
,
see
Matth.
18.3
.
Hebr.
12.14
.
and
other
places
.
And
withall
,
how
intolerable
its
miseries
will
be
to
you
,
if
for
the
love
of
sin
you
be
sent
thither
.
The
light
afflictions
of
this
World
are
greatly
dreaded
by
many
,
and
carefully
provided
against
by
sober
and
prudent
Men
,
How
much
more
should
the
extremity
of
endless
Torments
?
O
consider
what
it
is
to
be
for
ever
,
I
say
for
ever
,
under
the
insupportable
wrath
of
the
great
God
,
and
whether
the
utmost
that
sin
can
do
for
you
,
may
rationally
encourage
you
to
run
the
hazard
of
so
great
a
misery
?
This
is
the
first
thing
that
I
would
advise
you
to
in
this
case
;
and
if
the
escaping
of
everlasting
misery
be
not
a
thing
worthy
of
our
most
serious
thoughts
that
may
tend
that
way
,
nothing
in
the
World
is
;
nor
will
Men
be
apt
to
provide
against
a
danger
,
till
they
see
and
consider
the
reality
and
certainty
of
it
,
and
the
like
.
Except
.
But
(
say
some
)
this
is
harsh
counsel
,
and
we
cannot
take
it
:
To
consider
of
such
sad
matters
,
alas
we
cannot
do
it
,
we
dare
not
do
it
;
if
we
should
think
much
of
such
things
,
we
are
afraid
it
might
make
us
mad
.
—
Answer
.
But
Sinner
,
take
heed
in
time
,
and
do
not
deceive
thy self
;
thou
knowest
thou
hast
a
great
adversary
,
that
delights
in
nothing
more
than
in
his
hopes
of
seeing
thee
in
the
same
Hell
with
himself
;
do
not
joyn
with
him
in
working
out
thy
own
destruction
.
He
will
surely
do
it
if
he
can
,
nor
hath
he
any
more
compendious
way
and
Method
to
undo
thy
Soul
than
to
keep
thee
from
considering
thy
State
seriously
,
and
the
dreadful
danger
thou
art
in
,
while
thou
givest
thy self
up
to
the
service
of
Sin
(
and
dost
not
chuse
the
fear
of
the
Lord
)
But
to
come
directly
to
the
point
in
hand
:
—
Thou
darest
not
spend
any
serious
thoughts
upon
such
matters
lest
it
should
distract
thee
—
It
seems
then
thou
takest
thy self
to
be
well
in
thy
wits
as
yet
;
and
if
thou
art
so
indeed
,
I
may
hope
thou
wilt
not
think
it
unreasonable
to
make
use
of
thy
Reason
,
for
the
good
of
thy
Soul
:
I
mean
by
answering
(
for
this
particular
)
these
following
Queries
.
1.
Whether
there
can
be
any
more
dreadful
or
damnable
distraction
than
for
a
man
to
follow
his
sins
,
and
not
consider
his
danger
;
to
rebel
against
the
King
of
Heaven
(
wilfully
and
deliberately
)
and
not
to
take
time
to
consider
what
he
is
doing
,
and
which
way
he
is
tending
?
I
think
there
can
be
no
greater
madness
than
this
(
unless
a
greater
degree
of
the
same
kind
)
and
I
hope
,
Reader
,
thou
art
of
the
same
opinion
:
't
is
sad
to
see
a
man
,
that
is
thus
mad
for
his
Soul
,
to
neglect
it
still
,
and
plead
that
he
doth
so
for
fear
of
being
mad
.
O
what
monstrous
madness
is
this
!
2.
Whether
thou
wouldst
Reason
at
this
rate
in
other
matters
of
far
smaller
moment
?
Suppose
thou
hadst
passed
through
some
infected
houses
(
where
the
most
were
dead
of
the
Disease
)
and
one
say
unto
thee
,
Alas
man
,
O
how
fearful
is
thy
case
;
consider
the
danger
,
and
seek
out
for
help
;
for
those
houses
had
the
Plague
,
and
't
is
ten
to
one
but
thou
art
infected
,
&c.
wouldst
thou
reply
I
dare
not
consider
of
it
,
lest
the
thoughts
of
my
danger
and
death
should
dull
my
Spirits
,
and
make
me
Melancholy
?
And
why
should
not
men
Reason
so
in
such
cases
,
but
that
they
less
mind
their
Souls
concerns
than
their
Bodies
?
3.
Whether
thy
Reason
was
not
given
thee
to
consider
of
the
state
of
thy
Soul
in
order
to
its
eternal
welfare
?
and
whether
God
doth
not
require
thee
to
consider
thy
ways
(
what
they
are
,
and
what
they
tend
to
.
)
Hag.
1.5
.
Thus
saith
the
Lord
of
Hosts
,
consider
your
ways
:
and
Esay
1.3
.
he
complains
that
his
people
did
not
consider
.
And
can
you
think
that
't
is
the
way
to
be
mad
to
consider
of
them
,
or
that
God
will
take
away
the
use
of
your
reason
because
you
use
it
according
to
his
will
and
command
?
A
Caution
.
Yet
think
not
of
thy
danger
despairingly
,
nor
draw
any
sadder
conclusions
from
the
consideration
of
thy
present
state
,
than
the
Scripture
alloweth
of
.
Say
not
I
must
needs
be
damned
,
because
I
am
not
yet
in
a
state
of
Salvation
;
or
that
thou
must
certainly
go
to
Hell
,
because
thou
hast
been
hitherto
in
the
way
to
it
,
&c.
'T
is
not
despairing
of
Salvation
but
returning
from
thy
sins
that
is
the
work
thou
hast
to
mind
:
and
if
thou
returnest
in
Truth
,
as
sure
as
there
is
a
Hell
,
so
surely
thou
shalt
escape
it
through
the
Mercies
of
the
Living
God
.
Read
for
thy
comfort
Esay
55.7
.
Dir.
2
Be
sure
to
shun
all
gross
and
scandalous
sins
,
and
all
such
company
(
how
merry
soever
)
that
may
be
likely
to
draw
thee
to
them
or
to
harden
thee
in
them
.
'T
is
as
vain
to
promise
your self
Heaven
while
you
walk
in
any
way
of
gross
wickedness
,
as
to
promise
your selves
life
and
health
when
you
resolve
to
take
the
rankest
poyson
.
I
have
told
you
in
times
past
(
saith
the
Apostle
)
and
now
tell
you
also
,
that
they
that
do
such
things
(
not
only
those
there
mentioned
but
such
like
)
shall
not
inherit
the
Kingdom
of
God
.
And
especially
Take
heed
of
such
courses
as
are
injurious
to
men
;
vengeance
from
God
is
most
plainly
intimated
to
be
the
Reward
of
such
doings
—
1
Thess.
4.6
.
That
no
man
go
beyond
or
defraud
his
brother
in
any
matter
,
for
the
Lord
is
the
Avenger
of
all
such
,
as
we
also
have
forewarned
you
and
testified
.
Yea
,
this
course
hath
brought
men
to
a
hell
here
on
earth
:
Spira
,
a
famous
Gentleman
of
Cittadella
,
a
Civil-Lawyer
,
who
was
almost
a
Miracle
of
Spiritual
misery
,
and
breathed
out
Woes
and
Terrors
to
himself
continually
,
discovered
the
sad
thoughts
that
he
had
of
his
former
practises
in
that
kind
,
confessing
his
sin
with
a
most
sorrowful
heart
.
His
words
are
these
,
Spira
's
life
,
p.
3.
lin.
1.
(
translated
)
I
was
exceedingly
covetous
of
money
,
and
accordingly
I
applied
my self
to
the
getting
of
it
,
corrupting
justice
by
deceit
,
and
inventing
ways
to
delude
it
;
Good
causes
I
either
defended
deceitfully
,
or
sold
them
to
the
Adversary
perfidiously
;
Bad
causes
I
maintained
with
all
my
might
,
opposing
often
the
known
truth
,
&c.
He
saw
,
That
money
was
too
hardly
earned
,
which
was
gotten
with
the
loss
of
Justice
and
Truth
.
Noverint
universi
,
&
caveant
universè
.
Dir.
3
Take
heed
of
your
Company
:
Make
not
the
known
enemies
of
Religion
and
holiness
,
your
ordinary
familiar
Companions
.
But
mistake
me
not
;
I
am
not
perswading
you
to
forsake
your
necessary
Relations
,
but
your
unnecessary
wicked
Companions
;
and
there
is
no
hope
of
your
Salvation
till
you
are
heartily
willing
to
forsake
them
:
a
companion
of
fools
(
or
wicked
men
that
are
notoriously
such
)
shall
be
destroyed
,
Prov.
13.20
.
These
are
likely
to
frustrate
(
as
far
as
is
possible
)
the
means
of
grace
and
Salvation
to
thy
Soul
,
keeping
thee
from
Hearing
or
Reading
or
other
duties
when
thou
shouldst
be
about
them
,
and
hardening
thy
heart
against
God's
fear
.
O
how
many
that
seemed
very
hopeful
for
Heaven
a
long
time
,
have
yet
at
last
been
taken
and
overcome
by
this
snare
of
the
Devil
,
and
went
to
hell
for
company
!
shun
them
carefully
as
you
love
your
souls
,
forsake
the
foolish
&
live
,
Pr.
9.6
.
better
leave
them
than
perish
with
them
.
Dir.
4
If
you
would
escape
hell
,
content
not
your selves
with
a
false
and
ungrounded
hope
of
escaping
;
do
not
conclude
your
safety
from
false
and
insufficient
grounds
.
He
that
lyeth
in
an
infected
bed
,
and
hopeth
that
he
is
in
no
danger
of
the
Disease
because
his
Smell
and
Taste
is
good
,
or
on
any
the
like
insufficient
ground
and
reason
,
is
not
only
never
a
whit
the
safer
for
his
hope
,
but
is
really
so
much
the
more
in
danger
;
because
he
contents
himself
with
his
dangerous
condition
,
and
concludes
his
safety
from
that
which
will
not
warrant
any
such
conclusion
.
Just
so
in
the
present
case
.
He
that
is
in
the
way
towards
hell
,
and
yet
hath
a
strong
hope
(
upon
unsound
grounds
)
that
he
is
not
in
danger
of
it
,
is
not
the
safer
because
he
hopes
,
but
the
more
in
danger
because
he
hopes
upon
unsound
grounds
:
here
therefore
I
shall
name
some
sandy
foundations
upon
which
sinners
may
be
apt
to
build
their
hope
of
escaping
hell
torments
;
that
so
they
may
not
rest
in
them
,
but
seek
for
better
,
by
a
true
and
thorough
returning
to
the
Lord.
—
Now
their
false
hopes
of
escaping
it
are
grounded
especially
upon
these
following
particulars
.
The
sinner's
false
hope
removed
.
1.
Riches
and
Worldly
prosperity
.
Some
doubtless
are
willing
to
make
this
an
Argument
of
their
escaping
hell
;
Surely
(
they
think
)
that
God
that
is
so
good
to
them
now
in
this
world
as
to
give
them
the
good
things
thereof
in
so
great
abundance
,
will
not
be
so
hard
to
them
as
to
send
them
to
hell
at
last
(
though
they
go
on
in
sin
,
and
hate
to
be
reformed
)
they
hope
they
may
safely
conclude
he
will
not
press
them
with
his
fierce
wrath
hereafter
,
because
he
loadeth
them
so
much
with
his
Benefits
here
.
But
how
plausible
soever
such
Reasonings
may
seem
at
first
view
,
I
am
sure
they
are
not
sound
:
for
how
can
that
be
any
sure
evidence
of
Salvation
,
which
the
worst
in
hell
did
sometime
partake
of
?
as
,
Pharaoh
,
Herod
,
Nero
,
Julian
,
&c.
These
't
is
confessed
were
as
Rich
&
Great
in
the
World
as
most
men
ever
were
,
and
yet
we
do
not
believe
they
are
saved
.
The
Pope
(
good
man
)
hath
wealth
enough
(
if
he
could
but
think
so
)
yet
no
understanding
Protestant
will
say
,
that
therefore
his
Holiness
must
needs
be
a
Saint
,
and
be
Saved
infallibly
(
because
He
is
rich
.
)
2.
Worldly
Troubles
and
Crosses
.
As
some
hope
to
escape
hell
torments
because
they
are
Rich
and
Prosperous
,
so
others
(
on
the
contrary
)
hope
so
,
because
they
are
Poor
and
Afflicted
in
the
world
:
they
have
been
poor
and
mean
,
and
despised
,
(
a
long
time
)
and
therefore
since
they
have
their
hell
here
(
as
they
use
to
speak
)
they
verily
perswade
themselves
they
are
in
no
danger
of
hell
hereafter
.
—
And
these
men
are
just
as
wise
as
the
former
,
or
rather
as
vain
;
for
what
place
of
Scripture
saith
,
that
he
that
is
poor
and
afflicted
here
,
shall
therefore
be
saved
hereafter
,
or
that
none
who
are
such
may
ever
perish
,
or
the
like
?
Doth
it
not
threaten
Damnation
to
the
ungodly
in
general
?
or
may
some
of
the
ungodly
be
excused
,
because
they
are
poor
and
afflicted
?
Are
they
not
so
much
the
less
excusable
,
if
they
will
walk
contrary
to
the
Lord
,
when
his
hand
is
heavy
upon
them
?
And
therefore
when
you
read
that
God
will
save
the
poor
,
and
the
like
,
in
the
Book
of
Psalms
,
you
must
understand
it
either
of
the
poor
in
spirit
,
the
humble
and
contrite-hearted
Man
,
or
else
of
the
poor
that
are
sober
,
pious
and
peaceable
,
as
well
as
poor
.
3.
Moral
honesty
in
their
common
dealings
with
their
Neighbours
,
freedome
from
gross
and
scandalous
sins
,
performing
of
outward
duties
of
Religion
,
hearing
at
Church
,
reading
at
home
,
&c.
We
do
all
this
,
say
some
,
and
therefore
we
do
not
doubt
,
but
we
are
delivered
from
Damnation
.
But
(
by
their
leaves
)
all
this
will
not
prove
it
;
for
,
in
Matth.
5.20
.
saith
Christ
,
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
Heaven
.
Now
he
that
goes
no
farther
than
so
,
doth
not
exceed
them
in
righteousness
.
That
they
were
(
many
of
them
)
honest
in
their
dealings
,
and
free
from
scandalous
sins
,
is
so
plain
,
that
it
may
seem
needless
to
prove
it
;
Ye
are
they
that
justifie
your selves
before
men
,
(
speaking
to
these
People
)
Luk.
16.
Nor
can
we
think
our
Saviour
would
have
spoken
thus
,
[
the
righteousness
of
the
Scribes
and
Pharisees
]
if
they
had
had
no
righteousness
at
all
,
if
they
had
been
grosly
unrighteous
and
abominable
,
common
Cheaters
,
Drunkards
,
Railers
,
or
the
like
.
And
that
they
did
use
to
observe
the
outward
visible
duties
of
Religion
is
no
less
plain
:
We
have
mention
made
of
their
Prayers
and
Alms
,
Mat.
6.
and
elsewhere
.
How
strict
were
they
about
the
Sabbath
?
What
a
seeming
zeal
for
the
publick
worship
was
to
be
found
in
them
?
They
paid
Tyth
,
so
much
as
of
Mint
and
Cummin
,
for
the
maintenance
of
it
.
(
which
ye
ought
to
have
done
,
saith
Christ
himself
,
if
our
Malignants
dare
believe
him
)
Mat.
23.
These
were
some
of
the
smallest
matters
that
were
tythable
,
yea
it
was
doubted
by
some
whether
they
were
tythable
or
not
;
yet
they
for
their
part
would
be
sure
to
pay
them
,
lest
they
should
seem
to
rob
God
and
Church
,
by
withholding
them
.
And
more
might
be
said
,
if
need
were
.
Quest.
What
did
they
fail
in
?
Or
,
why
were
they
not
right
good
and
religious
Men
,
if
they
had
so
much
goodness
and
religiousness
in
them
?
Answer
.
For
several
Reasons
,
and
these
following
in
special
.
1.
Because
they
had
not
their
Religion
within
them
,
but
rather
without
them
;
'T
was
not
inward
holiness
,
but
outside
piety
:
when
they
made
fairest
shews
,
and
outwardly
appeared
righteous
to
Men
,
yet
at
the
same
time
they
were
full
of
hypocrisie
and
iniquity
within
;
like
painted
Tombs
that
have
a
beautiful
out-side
,
but
have
nothing
but
dead
Bones
,
and
rottenness
within
them
,
which
is
our
Saviour's
comparison
in
the
case
.
Matth.
23.27
,
28.
2.
As
they
wanted
a
true
Principle
of
Religion
within
,
so
they
wanted
the
main
parts
(
and
properties
)
of
it
;
As
first
,
true
humility
:
How
often
soever
they
fell
upon
their
knees
to
pray
,
yet
still
they
rose
up
with
proud
and
haughty
hearts
.
We
read
how
they
affected
the
highest
places
,
and
would
needs
be
called
by
honorable
names
;
yea
,
their
pride
was
the
main
ground
and
original
of
their
religious
services
:
They
did
them
,
that
they
might
have
glory
of
Men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
(
Mat.
6.2
.
)
for
that
very
end
,
that
they
might
be
honored
of
Men.
That
was
the
great
thing
they
designed
in
Prayer
and
Alms
giving
(
for
the
hypocrites
in
that
place
means
the
Pharisees
,
as
Piscator
,
and
others
observe
.
Compare
it
with
the
23.
of
Matth.
6
,
13
,
14
,
&c.
)
their
Pride
also
made
them
hate
and
scorn
the
plain
Sermons
and
reproofs
of
Christ
himself
.
See
Luke
16.
vers.
14.
2ly
,
They
had
no
care
to
keep
a
good
conscience
towards
God
and
Man
in
their
general
course
.
Their
Religion
and
love
of
God
did
not
conquer
the
love
of
Mony
:
Yea
,
they
made
it
a
cloke
for
covetous
practises
:
devouring
Widows
houses
under
plause
of
devotion
.
Mat.
23.
They
were
really
covetous
,
Luk.
16.14
.
when
they
seem'd
most
religious
—
The
Pharisees
who
were
covetous
—
3ly
,
They
wanted
a
true
valuation
of
Christ
and
his
righteousness
,
and
a
true
relyance
upon
it
for
justification
.
Self-righteousness
they
knew
was
a
real
thing
,
but
for
the
imputed
righteousness
of
the
Son
of
God
,
it
was
but
a
putative
sanciful
thing
with
them
,
as
it
is
with
the
Papists
,
and
some
Protestants
amongst
us
that
begin
to
Romanize
in
that
point
,
and
I
hope
will
get
little
credit
by
it
.
(
If
Mr.
S.
would
be
pleased
to
call
in
his
Book
,
and
write
a
more
Orthodox
one
instead
of
it
,
no
honest
Man
would
blame
him
for
it
.
)
To
the
true
Believer
Christ
is
precious
(
that
is
,
most
precious
)
but
the
Pharisees
made
light
of
him
,
and
derided
him
,
in
Luke
16.14
.
Thus
of
the
4th
.
Direction
.
Direct
.
The
5th
.
If
you
would
escape
Hell
,
make
sure
of
a
true
and
sound
conversion
,
and
wait
upon
God
in
the
use
of
all
holy
means
for
it
.
But
above
all
things
take
heed
you
mistake
not
in
so
great
a
concern
,
nor
think
your
selvs
converted
when
it
is
not
so
.
Matth.
18.3
.
Except
ye
be
converted
—
ye
cannot
enter
into
the
kingdom
of
Heaven
.
And
surely
if
a
Man
cannot
come
to
Heaven
without
it
,
he
cannot
escape
Hell
without
it
neither
.
Now
you
must
not
think
your
selvs
converted
while
you
are
predominantly
in
love
with
any
wicked
course
whatsoever
;
or
in
plainer
English
,
while
you
count
sin
your
liberty
and
priviledge
,
and
had
rather
follow
any
way
of
wickedness
than
a
way
of
real
and
universal
religiousness
,
if
it
were
not
for
fear
of
the
shame
of
the
World
,
or
the
damnation
of
Hell
.
Many
,
I
doubt
not
,
are
religious
,
sober
,
civil
,
just
,
&c.
out
of
constraint
,
not
willingly
,
and
forbear
gross
sin
more
out
of
dread
of
punishment
,
than
out
of
any
love
to
God
,
or
obedient
regard
to
his
Will
and
Law
,
serving
God
as
the
poor
Indians
did
the
Devil
,
viz.
for
fear
lest
otherwise
he
should
do
them
a
mischief
.
And
what
do
you
think
,
is
such
service
worth
?
assuredly
very
little
,
or
rather
nothing
in
the
sight
of
God
;
who
seeth
the
principles
of
Mens
works
and
services
,
and
looks
more
upon
the
Bent
of
the
mind
and
will
,
than
the
matter
of
the
work
.
Know
thou
the
God
of
thy
Father
,
and
serve
him
with
a
willing
mind
,
1
Chron.
28.9
.
A
blockish
,
slavish
,
unwilling
service
(
when
the
work
is
done
,
which
he
had
rather
should
not
be
done
)
is
fit
only
for
a
sensless
Deity
,
or
a
dumb
Idol
,
not
for
the
high
and
holy
one
.
Believe
it
,
you
are
not
truly
and
savingly
converted
,
till
God
and
holiness
have
the
main
disposition
of
your
hearts
and
wills
,
till
you
had
rather
have
God
in
Christ
for
your
everlasting
portion
to
enjoy
,
than
Honor
and
Wealth
,
and
all
this
World
's
good
,
(
till
then
you
are
but
Worldlings
)
till
you
had
rather
walk
in
a
way
of
holiness
,
than
follow
the
most
gainful
Trade
of
sin
.
As
a
false
defrauding
servant
is
never
turned
to
be
a
true
and
faithful
servant
,
till
he
had
rather
be
true
and
faithful
to
his
Master
,
than
to
cheat
and
defraud
him
.
Pray
therefore
for
your selves
,
as
the
Apostle
for
the
Thessalonians
,
that
God
would
direct
your
hearts
to
his
love
,
or
(
as
our
Church
)
[
that
he
would
encline
your
hearts
to
keep
his
Law
.
]
Dir.
6
Acquaint
thy self
with
Christ
,
search
the
Scriptures
,
and
see
how
sufficient
a
Saviour
he
is
,
how
able
and
willing
to
receive
,
and
relieve
returning
sinners
.
Did
he
reject
any
that
were
but
truly
willing
to
accept
of
him
?
Did
he
not
come
into
the
World
to
save
such
?
and
complain
that
the
People
would
not
come
unto
him
,
that
they
might
have
life
?
Them
that
come
unto
him
(
with
true
faith
and
repentance
)
he
will
in
no
wise
cast
out
,
Joh.
6.37
.
O
sinner
,
if
thou
wilt
heartily
forsake
the
Devils
drudgery
,
he
will
save
thee
from
Hell
,
and
all
its
damnation
;
If
thou
turnest
from
every
evil
way
,
and
givest
thy self
up
to
him
,
relying
wholly
upon
his
merit
and
righteousness
,
he
will
give
thee
acceptance
in
the
sight
of
his
Father
,
and
deliver
thee
from
the
wrath
to
come
.
1
Thess.
1.
ult.
So
much
for
the
use
of
Direction
.
I
come
now
to
one
or
two
Uses
more
,
and
so
shall
put
a
period
to
my
Discourse
.
In
the
next
place
then
,
It
may
serve
for
our
Instruction
,
and
may
teach
us
not
to
envy
at
the
prosperity
of
wicked
Men
,
nor
to
judge
Gods
ways
to
be
unequal
,
because
of
their
impunity
(
joyned
with
final
impenitency
)
in
this
present
World
.
No
cause
to
judge
so
,
when
we
consider
that
he
hath
a
Hell
to
punish
them
in
;
for
there
the
sinner
shall
have
enough
of
sin
,
and
such
wages
as
is
suitable
to
his
works
(
of
iniquity
)
.
There
the
proud
sinner
shall
be
low
enough
,
the
jovial
sinner
shall
be
sad
enough
,
the
sottish
sinner
be
thirsty
enough
,
the
Revengeful
sinner
have
vengeance
enough
,
the
Damner
and
Sinker
be
damned
enough
,
and
sink
deep
enough
into
the
lake
of
fire
.
—
There
they
that
tyrannized
over
pious
Christians
shall
be
insulted
over
by
the
Devil
,
and
be
buffeted
by
the
unclean
Spirits
;
they
that
willingly
forget
their
God
and
Souls
shall
remember
their
sins
whether
they
will
or
not
:
they
that
made
light
of
Christ
and
Sermons
,
shall
be
loaded
(
to
the
full
)
with
wrath
and
curses
;
and
in
a
word
they
that
grinn'd
at
godliness
shall
gnash
their
teeth
at
their
impieties
.
God
,
to
whom
vengeance
belongeth
,
will
avenge
himself
upon
them
,
and
punish
them
with
everlasting
destruction
from
his
presence
,
2
Thess.
1.8
,
9.
Lastly
,
Let
me
hence
add
a
word
to
the
godly
in
general
;
let
them
be
exhorted
to
grow
(
more
and
more
)
1.
In
Grace
and
holy
obedience
;
for
what
love
,
what
service
,
what
obedience
can
ever
be
suitable
to
that
goodness
of
God
which
saves
them
(
through
Christ
)
from
the
everlasting
punishment
their
sins
deserve
?
We
may
well
exhort
them
to
all
holy
duties
,
by
the
mercies
of
God
,
Rom.
12.1
.
They
can
never
do
too
much
for
his
Glory
,
that
hath
done
so
much
for
their
Salvation
,
for
he
will
give
them
eternal
Life
,
and
they
shall
never
perish
,
Joh.
10.
2.
In
comfort
and
spiritual
joy
:
Rejoyce
in
the
Lord
always
,
saith
the
Apostle
to
such
,
Phil.
4.1
.
Christ
is
their
all-sufficient
Saviour
,
and
they
shall
surely
be
saved
from
wrath
through
him
,
Rom.
5.9
.
why
should
any
worldly
Troubles
trouble
them
overmuch
,
since
they
shall
have
none
in
the
world
to
come
?
Death
can
do
no
more
than
rot
them
,
and
hell
no
more
than
fright
them
.
Rejoyce
therefore
,
O
faithful
Christian
,
and
give
thanks
at
the
remembrance
of
the
goodness
of
thy
God
;
the
joy
of
the
Lord
is
thy
strength
,
O
let
it
be
thy
work
too
.
Yea
,
most
certainly
,
it
shall
be
so
at
the
coming
of
Christ
to
judgment
.
He
will
then
receive
thee
to
himself
:
Joh.
14.3
.
His
love
shall
then
be
stronger
than
death
,
and
conquer
the
last
enemy
for
thee
.
Thou
shalt
be
filled
with
Joy
and
Glory
,
when
the
wicked
shall
have
their
fill
of
shame
and
sorrow
;
and
shalt
be
accepted
graciously
with
him
,
when
all
the
enemies
of
his
Holiness
shall
be
banished
from
his
Presence
,
and
be
buried
alive
in
everlasting
fire
.
—
And
now
bless
the
Lord
,
O
my
Soul
,
for
all
his
gracious
Providences
,
and
,
in
special
,
for
all
his
gracious
Assistances
in
this
small
Work
!
—
—
Say
not
This
Work
thy
Hand
to
End
hath
brought
,
Or
This
thy
Labour
hath
attain'd
unto
;
Say
rather
thus
:
This
God
by
me
hath
wrought
,
He
's
Author
of
that
little
Good
I
do
.
To
Him
be
Glory
for
ever
and
ever
.