Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	dead_a	great_a	open_v	5,672	5	8.2508	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45396	Hagieā theoū krisis Iudgment worthy of God, or, An assertion of the existence and duration of hell torments, in two occasional letters, written several years since / by ... Henry Hammond ; to which is added an accordance of St. Paul with St. James, in the great point of faith and works by the same author.	Hammond, Henry, 1605-1660.	1665 (1665)	Wing H515; ESTC R15162	47,364	178

Unextinguishablenesse of the one must be answered with the durableness of the other Tenthly For the same and like Phrases in the Old Testament granting according to the mind of the Objector that they include the second death after the general judgment yet still this avails nothing to the desir'd conclusion unlesse it be farther prov'd that those Words and Phrases do signify absolute utter destruction or annihilation for upon that only the affirmative of the question depends and for that there is no least pretence of proof offer'd here Eleventhly For the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will never be usefull to the disputer for if the first death be the Act of separation of Soul and Body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the torments of Hell but the state or continuance of that separation as it will be found to signify in all the places of the Bible and in the most and best heathen Authors then the second death being the taking away them must by consequence be founded in the reunion of the Soul and Body that reunion being in propriety the dissolving of separation Act and State both Granting therefore that the casting of death and Hades I must set that word instead of Hell which in use signifies another thing even that whereunto it is there said to be cast into the lake of Fire Revel 20.14 is the second death and the converting those Act and State into a State of sensitive and real misery what can follow thence to the disputers advantage That according to the Rabbinical Notion it signifies final and utter destruction Why let it do so and the result is that then death being finally and utterly destroy'd a never ceasing State of being though that most miserable now takes place and that is eternity of torments far remov'd from annihilation for though utter destruction of positive Entities may be deem'd to signify annihilation yet when attributed only to privative Entities death and Hades it can in no reason signifie annihihilation but the contrary restauration to being i. e. to union of Soul and Body But then secondly that the Rabbins or Chaldae Paraphrast Deut. 33.6 or Is 22.14 meant by second death to denote absolute negation of all being must not be allowed for Deut. 33.6 the Hebrew reading let Reuben live and not die and the Chaldae Paraphrast using the Phrase of the second death that can infer no more then by that Phrase they explain'd what they deem'd already meant by the Hebrew word duly rendred dying and there is no reason or colour for saying that that signify'd annihilation dye he might yet not be annihilated And the like is apparent of the other place Is 22.14 so much therefore for that To proceed then will it be for the Objectors advantage that the second death is express'd by the lake of Fire and Brimstone and that evidently referring to the utter destruction of Sodom and Gomorrah To this I reply first that 't was a tempestuous Rain of Fire and Brimstone that consumed Sodom and not a Lake and so the reference doth no farther hold then the Fire and Brimstone i. e. The terrible stinking and furiously burning Fire and that gaines nothing to the disputer The Fire of Hell may be as searching and noysome as is possible without being finite utterly consuming or annihilating Nay secondly when the Men of Sodome and Gomorrah the inhabitants as well as the Walls were burnt to ashes by that Fire and Brimstone to which that lake bears some resemblance what probability is there that either those walls that were burnt to ashes were annihilated or els that all that people were then annihilated so as to be uncapable of being rais'd and judged at the day of doom Or if they were wherein did their punishment appear to be greater then the portion of any other more moderate wicked man which in the disputers sence shall be so finally annihilated and sure reap no advantage by the state that expects him in the intervall Lastly will his advantage be that as death by being cast into the lake is suppos'd to be utterly destroyed so whoever else is cast into the lake shall be utterly annihilated That I suppose the specially design'd advantage but as it was said it will prove none because death being a privative thing the destroying of that necessarily infers not only a positive Resurrection but consequent to it an undying State and that is contrary to the disputers pretentions And then though those privations be destroy'd by being cast into the lake yet it no way followes that men by being cast in thither shall be destroyed also The concluding thus were as if putting off the prophetical expression one should say in plain words After the death of Adam and all his posterity and their continuing in the state of separation some thousands of years they shall be rais'd againe and their Souls eternally united to their bodyes and of those so rais'd many should be cast into as eternal flames the former of these is parallel to the casting of Hell and Hades into the lake the latter of the persons into the same lake Ergo as there shall be no more separation of Souls from Bodies so there shall be no more punishing of wicked men whereas indeed the very contrary followes The destroying of death is the commencing of this endless miserable life therefore proov'd to be endlesse because death is destroyed and so life comes universally and so to continue eternally instead of it for else death and Hades or that which is more then death annnihilation should returne to have their being again which it was decreed they should not and therefore they are said to be cast into the lake 'T is true indeed if Hades signified the place of Hell or state of torments then the casting this into the lake would be the finishing those torments whether after Origens way or any other it matters not but this as hath been said is not the importance of hades but the State of death as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Act of it To what hath last been said that which followes in the bottome of p. 3. will be found no competent answer The first Answer is that the destruction of death and Hades is spoken properly in reference to them whose Names are in the Book of life But first if this were true then one of my former conclusions must needs be granted that Hades signifies not Hell Torments for that being destroyed to those that were under it the Godly were never under these but the state of the dead in universum Yet secondly it is not true for v. 12. I saw the dead small and great stand before God and the Books were opened the Books of Register of all mens deeds from which the book of life following is different and the Dead were judged the Dead indefinitely i. e. sure all the dead and yet more deictically by enumeration of all particulars concern'd in it The sea gave up its

Dead and Death and Hades delivered up the Dead which were in them and they were judged every Man according to their Workes Here 't is evident that Death and Hades are properly spoken in reference to all that were to be judged according to works and not only to them whose names were written in the Book of Life And so that evacuates the first Answer The second Answer is that they that are not written in that Book shall never suffer such a Death as brings to Hades but shall fall into a worse the second Death But to this I reply that this distinction hath no ground in the text but contrary wise both Death and Hades are equally there said to be destroy'd to all that were under them both whose names are and are not written in the book of life As therefore to the Godly that Death that leads to Hades is destroy'd so equally to the Wicked and then they are both rendred eternall and then the Wickeds being cast into this lake is not cannot be to be destroy'd there but being a lake of fire to be tormented there eternally as is most apparent v. 10. where the Divell was cast into this lake and the beast and the false Prophet said to be there already yet were not annihilated by being cast thither but as it follows shall be tormented day and night for ever and ever That they fall into a worse death I willingly grant and think it usefull to the cause I defend for suppose a Wicked Man whose impiety costs him dear here one of the Divels saddest Martyrs cruciated with the Diseases his Sins have brought on him in an exquisite manner many years and at last either seiz'd on by the hand of Justice and delivered to a wittily tormenting Death or exercised many years with the rack of Stone and Strangury or the like and at last by these horrid miseries his Soul rent from his Body and he continue in Hades many Hundred years and certainly partake of no good in that estate at the utmost but rest from the labours of his former life Can it in this case be said that the second Death is worse then this and yet this second Death defin'd by a swift Annihilation Certainly it cannot Nothing but long continued if not endless Torments can be said worse then those so long continued Torments But whereas it is added that the second Death is absolute and eternall destruction as the scripture elsewhere speaks I reply that the scripture no where speaks so never uses second death of any such thing as annihilation nor ever seems in any other words to say of any wicked man that he shall be annihilated As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grant it parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but can see no Argument producible thence that either of them denotes annihilation being both so much more proper to denote Torments and those eternall For the valley of Hinnom 't is known that Children were not burnt to Ashes there but put into hollow brazen vessels and there fryed and scorched a most lingering pain and therefore call'd Tophet from the Timbrels that there us'd to sound to drown the noise of their dismal cryes And for the lake the Text is expresse they that be tormented without intermission Day and Night without cessation for ever and ever And though the valley of Hinnom being on Earth was not a state of of Eternall but temporary punishments yet that is no prejudice for being to take a resemblance from earth and humane punishments where nothing was eternall the most that could be was to take the sharpest and most lingering Torments thereby to expresse those which being most sharp were eternall also Thus much for the Texts of Scripture and phrases therein which seem favourable to the affirmation but duly weighed have not so prov'd Now for the Consideration taken from God's Attributes of Justice and especially of Mercy p. 4. There seem to me to be three weak parts in the arguing First that to those sins which are committed under temptations and infirmities of ours not generally releiv'd by a sufficiency of auxiliary grace God's eternal punishments are suppos'd to be affix'd by them that maintain such punishments of eternal torments Certainly they that thus doe doe amiss and by so doing give great occasion to those that believe them to find other measures for justice in God then those which he hath prescrib'd to men whereas in matters of this nature God is content to be judg'd by our Tribunal and measures Judge I pray you betwixt me and my Vineyard and Are not my wayes equal But they that maintain God's requirings Mic. 6. to be proportion'd to his shewings and the sufficiency of the Divine grace ready for all that will make use of it and therein found the justice of punishing those that do despise or neglect those meanes so liberally and abundantly provided for them by God have given no cause for that exception It is by them on the contrary marked out as an act of superabundant mercy that God forsakes not upon the first refusals and not making use of his grace he is long-suffering and most willing and most ardently labours that all should come to repentance even such as have long resisted his Evangelical methods of rich grace Secondly that weight is laid upon the Temporalness of the sins committed in this world intimating I suppose the unproportionableness of Temporal to Eternal and therein founding an objection against the Justice of those punishments This I suppose is believ'd to have force against those that are wont to answer it by compensating the want of weight in the temporariness of the sin and sinner partly by the eternity of God against whom the sin is committed partly by the preparedness and inclination of the man to sin eternally in case he should live eternally And I shall confess that I have alwaies look'd on those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Schools have many not able fully to satisfy humane understanding and have therefore been careful in several writings to offer surer grounds of satisfaction in this matter by laying the weight on the option which is by God given us of eternal blisse on one side as the reward of our Evangelical obedience as on the other of eternal woe on our wilful denying and this finally and obstinately persever'd in which makes it most just that they that resolutely and inexorably make this choice of never so much ill to themselves should have none but themselves to blame for the unhappinesse of their portion Thirdly that God in inflicting punishment is compar'd with man in respect of the compassion supposeable in him to see any the worst man thus afflicted Whereas I conceive God is to be look'd on here only as the Rector of the Universe whose office it is to proceed in the work of Judicature without passion on either side You may see it in a Judge on Earth which if he be a