perpetual curses and imprecations which they shall make against the creatures; and, if they have any desires, they shall be desirous to see all the world partakers of their pains." Page 213. "Preserving only life, that the pains of death may live eternally."

Page 214.

"The will shall be tormented with an eternal abhorring and rage against itself, against all creatures, and against God the Creator of all."

Page 215." If one suffers, and reaps fruit by it, it's a comfort unto him; but when the suffering is without fruit or profit, then it comes to be heavy indeed."

Page 217. "When they see that those delights hardly lasted an instant, and that the pains they suffer for them shall last for ages and eternities."

Page 219. "The worm of conscience, as the worm that breeds in dead flesh, or in woods, eats that of which they are engendered; so the worm that is bred from sin is in perpetual enmity with it, gnawing and devouring the heart of the sinner with raging and desperate grief."

Page 221. "After all this, there shall not want in hell the pains of death, which, among human punishments, is the greatest; that of hell is a living death. The death which men give, together with death, takes away the pain and sense of dying; but the eternal death of sinners is with sense, and by so much greater as it hath more of life; recollecting, within itself, the worst of dying, which is to perish, and the most intolerable of life, which is to suffer pain. In hell there shall be, unto the miserable, a death without death, and an end without end; for their death shall ever live, and their end shall never begin."

Page 222. "If one after burial should find himself alive, who doubts that this state were worse than to be wholly dead?”

Page 224. "They shall desire death, and death shall fly from them; for unto all their evils and miseries, this, as the greatest, is adjoined, that neither they nor it shall never die. "They shall always burn, but never be consumed. "O end without end!

"O death, more grievous than all death, always to die and never to be quite dead!"

Page 225. "The torments in hell are so many in number, that they cannot be numbered; so long in continuance, that they cannot be measured; so grievous for quality, that they cannot be endured, but with such infinite pain, that every minute will seem a year."

Page 235. "As the majesty of God, which is despised by sin, is infinite; so the despite of itmust contain in itself a certain kind of infinity."

Page 237. "Let those cease to marvel that a momentary sin should be punished with eternal torments, who see that for sin God was made man, and died for man."

BARROW'S WORKS, VOL. I.

Page 405. "A death endless and remediless."

Page 449." Death, in itself, imports a total incapacity and privation of good; and is used to express the worst state of being, or utmost misery, consequent on man's disobedience and God's displeasure.

"To give life is the ground of that relation which is the highest in nature, and speaks most affection."

Page 450." Will raise us from spiritual death, from that mortal slumber in sins and trespasses in which we lie buried naturally.

"Infinitely weak and unsatisfactory are all the arguments which the subtlest speculation could ever produce, to assert the distinction from the body, the separate existence, the continuance of man's soul after death, in comparison of this one sensible appearance.

"The danger of death, itself the most extreme punishment which man can inflict, and which our nature most abhors.

"Denouncing horrible threats and curses upon us.

"As must the loss, or falling short thereof, (of the favour of God) be of mighty efficacy to withdraw us from impiety." I shall not be charged with exaggerating the difficulties attending the doctrine of Eternal Torments, if I adopt the

description the profound Dr. Barrow offers of their nature; and I will use no further the advantage it will offer than to remark the presumption of error that arises, when so wellinformed and accurate a man uses the vague and contradictory terms he employs.-" Neglecting our duty, and transgressing God's law, we shall certainly incur intolerable pains, without ease or respite, without hope or remedy, without any end: that we shall for ever not only be secluded from God's presence and favour-be deprived of all rest, comfort, and joy-but detruded into utmost wretchedness; a state more dark and dismal, more forlorn and disconsolate, than we can imagine; which not the sharpest pain of body, not the bitterest anxiety of mind, any of us ever felt, can, in any measure, represent: wherein our bodies shall be afflicted continually with a sulphurous flame, not scorching the skin only, but piercing the utmost sinews; our souls incessantly bit and gnawed upon by a worm, (the worm of bitter remorse for our wretched perverseness and folly, of horrid despair ever to get out of this sad estate,) under which vexations inexpressible, always enduring pangs of death, always dying -we shall never die." BARROW's WORKS, vol. 1. p. 482.

Various other writers have endeavoured to explain the probable circumstances of these torments. Dr. Delany thinks to shew their possibility by allusion to the asbestos, and other substances, on which fire does not operate to consume them; forgetting the smallest part of the difficulty attending the subject is to reconcile it to the power of God-His justice and His goodness having consented.

From the limited nature of our faculties we can conceive of God only from His acts, from whence we deduce certain conclusions, which we call His attributes; of these the principal are wisdom or truth, goodness, justice, power, omnipresence, the whole of which perhaps might, with perfect truth, be traced up to one principle, and terminate in His omniscience; we therefore delude ourselves when we fancy an opposition between these, and that His justice, for instance, limits and bounds His goodness, and thus account for His dooming to misery those His wisdom has allowed Him to create.

LOCKE'S REASONABLENESS OF CHRISTIANITY. Page 6. For whilst some men would have all Adam's posterity doomed to eternal infinite punishment, for the transgression of Adam, whom millions had never heard of, and no one had authorized to act for him, or be his representative; this seemed to others so little consistent with the justice or goodness of God, that they thought there was no redemption necessary.

"The Scriptures are generally, and in necessary points, to be understood in the plain direct meaning of the words and phrases."

Page 7. "Adam, by his fall, lost paradise, wherein was tranquillity and the tree of life, i. e. he lost bliss and immortality. He was turned out of paradise from the tree of life, <lest he should take thereof, and live for ever.' This shews that the state of paradise was a state of immortality, of life without end, which he lost that very day that he eat. His life began from thence to shorten and waste, and to have an end; and from thence to his actual death was but like the time of a prisoner between the sentence past and the execution. By one man sin entered into the world, and death by sin,' Rom. v. 12. i. e. a state of death and mortality; and 1 Cor. xv. 22. In Adam all die ;' i. e. by reason of his transgression all men are mortal, and come to die."

Page 8. "Some will have death a state of guilt, for which every one, descended of Adam, deserved endless torment in hell fire. But it seems a strange way of understanding a law, which requires the plainest and directest words, that by death should be meant eternal life in misery Could any

one suppose that by a law which says, that For felony thou shalt die, not that he should lose his life, but be kept alive in perpetual exquisite torments? and would any one think himself fairly dealt with that was so used?"

Page 9. "To this they would have it be also, a state of necessary sinning, and provoking God in every action that men do: a yet harder sense of the word death than the other. God says, that in the day thou eatest the forbidden fruit thou

shalt die; i. e. thou and thy posterity shall be ever after uncapable of doing any thing, but what shall be sinful and provoking to me, and shall justly deserve my wrath and indignation. Could a worthy man be supposed to put such terms upon the obedience of his subjects? much less can the righteous God be supposed, as a punishment of one sin wherewith he is displeased, to put a man under a necessity of sinning contitinually, and so multiplying the provocation. The reason of this strange interpretation we shall perhaps find in some mistaken places of the New Testament. I must confess by death, here, I can understand nothing but a ceasing to be, the losing of all actions of life and sense. Such a death came on Adam and all his posterity, by his first disobedience in paradise, under which death they would have lain for ever, had it not been for the redemption by Jesus Christ.

"When man was turned out of paradise, he was exposed to the toil, anxiety, and frailties of this mortal life, which should end in the dust, out of which he was made, and to which he should return; and then have no more life or sense than the dust had, out of which he was made."

But how doth it consist with the justice and goodness of God, that the posterity of Adam should suffer for his sin-the inno→ cent be punished for the guilty? very well, if keeping one from that he has no right to be called a punishment. The state of immortality is not due to the posterity of Adam more than to any other creature: nay, if God afforded them a temporal mortal life, 'tis His gift, they owe it to His bounty. Did He put men in a state of misery, worse than not being, without any fault of their own, this indeed would be hard to reconcile with the notion we have of His justice, and much more with the goodness and other attributes of the Supreme Being, which He had declared of Himself, and reason as well as revelation must acknowledge to be in Him; unless we will confound good and evil, God and Satan.

Page 170." But yet the tenor of the Gospel is what Christ declares, unless ye repent, ye shall all likewise perish.' Luke xii. 3, 5. And in the parable of the rich man in hell,