Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	life_n	write_v	3,140	5	5.7901	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57245	A discourse of the torments of hell The foundation and pillars thereof discovered, searched, shaken and removed. With many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. By S. Richardson.	Richardson, Samuel, fl. 1643-1658.	1660 (1660)	Wing R1405; ESTC R217994	49,345	207

world he should not have gone to the world to come therefore by his fall he lost no happinesse nor eternall life in that world for he could not by that fall lose more than he had and was to have death is according to nature but to attain immortality is above nature Adam being earth and from the earth his enjoyment life and loss and punishment must of necessity be earthly how cometh he then by his fall to be capable of a punishment never to end unless by his fall he could purchase eternall life which none will affirm eternall life cannot be by the first man much less by Sin I deny not but the wages of sin is death Rom. 6. 23. there is a difference to be put between a naturall death and a judiciall death the first is from nature the second is from sinne if the common death that all die Hebr. 9. 27. were the punishment of sin as most men think then Christ by freeing his from the punishment of sin by bearing death for them of necessity he must free them from dying a naturall death but Christ freeth not his from a natural death yet freeth them from the punishment of sin therefore to die the common death is no part of the punishment of sinne for where sin is satisfied or pardoned or forgiven the punishment is not inflicted if it be how is it forgiven even men when they pardon inflict not the punishment all confess some mens sins are pardoned how then cometh it to passe that they die for sin whose sin is pardoned He that keepeth my saying shall not see death John 15. 21. is not to be referred to a naturall death but to perish a judiciall death John 3. 16. the Scripture declares that there shall be a Resurrection of the dead the just and unjust Acts 24. 15. the unjust would enter into life but shall not John 5. 20. Unto whom I swore in my wrath that they should not enter into my rest Psalm 94. 11. Hebrews 4. 7. and your selves thrust out Luke 13. 28. when they rise to judgement at the last day they shall be consumed with the earth by fire that 's their end so that not to enter to be thrust out the second death and to perish is one thing if they live for ever and have eternal life how do they perish and how is the end of those things death Rom. 6. 21. if there be no end to be carnally minded is death Rom. 8. 6. how is this true if they live for ever and not die Sin being a transgression of the Law is a legall sin and so is to have a legall punishment for some sins is death Rom. 6. 23. inflicted by God as Gen. 38. 9 10. and by man a legall death is not from nature but from sin and is a second death if a man for murder be put to death in dying he dieth the first and second death for in dying he dieth a naturall death and a judiciall death this later is a second death in that it is not from nature but from sin Men put the stresse of the punishment of sinne upon the second death but what that second death is they cannot agree among themselves the Ministers in their late Annotations on the Bible on Revel. 20. 9. on such the second death hath no power interpret it not to be destroyed by Antichrist nor by the Turk v. 9. so then according to their interpretation it is not a punishment never to end Mr. Perkins saith the second death is a totall separation from God if so it is not a punishment without end and in that God is every where Psal. 139. 7 8. if they be anywhere how are they absent from God If the second death be a death it is not a life of misery never to end that is not a death unless eternall life be a death they confess eternall life in misery is worse than death if so then it is not a death but another thing The fi●st death is the destruction of the body a separation of soul and body the second death must be like it the second death is an image of the first else how is it a death and a second death the second Adam being man was an image of the first the Scripture saith the second death is like the first Luke 6. 1. the second is like to it Matth. 22. 39. Therefore as the first death so the second is a separation of soul and body else how is it a death or a second death Reuben by going into his fathers bed deserved a judicial legal death but did not die for it Gen. 49. 3 4. 35. 22. 1 Chron. 5. 1. let Reuben live and not die Deut. 33. 6. a judicial or second death the Jewes Onkelos read Deut. 33. 6. let Reuben live and not die the second death and Ionathan on Isa. 65. 6. I will deliver their carkasses to the second death vers. 17. the Lord will slay them with the second death by which it appears the Jewes count the second death is to be slaine and if so it is not a life of misery never to end as some say the book of the Revelation speaks of the second death Doctor Featly and Dr. Ligh●foot and others say that book treats of the Church and things done in this world and if so then the second death is a punishment of this life they also interpret Heaven in that book to be the Church and the late Annotat. Bible and Mr. Brightman and others on Apo● 20. 10. say that the Devil in that place is the great Turk It is their opinion that say the wages of sin is not death they say it is a life of misery never to end which is worse and more than death therefore their opinion is contrary to the word that saith it is death filled with all unrighteousnesse haters of God despitefull proud inventers of evill things they that commit such things are worthy of death Rom. 1. 31 32. these are great sinners yet the word saith not that they are worthy of more then death and therefore why should any say they are worthy of more then death and if the end of these things are death Rom. 6. 21. therefore there is not any thing to come after death 2 Kings 7. 4. the soul that sinneth shall die Ezek. 18. 14. 26. that is all that sin doth bring forth God in giving his Law did express the punishment of the breach of it saying in the day that thou eatest of that tree thou shalt surely die Gen. 2. 17. dying thou shalt do that is naturally and judicially not touch it le●t ye die Gen. 3. 3. to bear iniquity is to dye for it Levit. 22. 9. Numb. 18. 22. that one man dye for the people Joh. 18. 14. the body is dead because of sin Rom. 8. 10. he that is dead is freed from sin Rom. 6. 7. neither sin nor punish●ent hath any thing to do with a dead man this iniquity shall

endlesse woe in Brimstone and Fire which thou mightest so often and easily escape which overthrows the Doctrine of Election also they say the sense of losse in hell is greater then the sence of pain So they make the sensible want of the presence of God the greatest torment in hell and that is in this life I am cast out of thy sight Psal. 31. 2. it followeth by their doctrine that the greatest torment of hell is in this life Mr. Leigh saith in his Body of Divinity the sense of Gods wrath rage of Conscience guilt fear dispair the soul cannot melt with greater torment if so then this is not a worse torment in hell then is in this life Water is so scarce in hell that Greenwood saith the damned prize a drop of water above ten Thousand worlds and yet they affirm those in hell shall continually weeg c. therefore their own sayings agree not The first Author of the opinion of the torments of hell never to end was Marcion the Heretick that held that Christ was not a man but in semblance and that there was two beginnings two Gods one good one bad that there was torments for some in hell was first invented by him he determined the reward of the creature either in torment or refreshment to be laid up for them in hell he was the first author thereof by Tertullians confession as ●aith Dr. Fulk in his Defence pag. 83 84. see and behold the Originall of your opinion of the ●orments of hell an evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6. 45. The seven pillars of Hell shaken and removed The Greek Fathers were the first pillars of Hell-torments this came to pass by reason of the ignorance of the Fathers in the Hebrew tongue their not understanding the word Sheol deceived them so saith Dr. Fulk in his Defence P. 77. The second pillar of Hell-torments were the writers of the Hebrew and Greek Copies of the Bible their defect hath put us to a great losse the original copy the Apostles wrote is not onely unknown to us but to the learned we do not heare of any alive in England that can produce the New Testament the Apostles wrote it s not enough that they say that we have books in Hebrew and Greek unlesse wee could certainly know that these copies as they call them agree word for word with those that were wrote by the Prophers and Apostles many boast of Gods preserving the Hebrew and Greek Bible amidst so many enemies as God hath beene pleased to deliver up Christ and his people so also the Scriptures into the hands of sinners to be used at their pleasure it is wonderfull to consider what adding and altering the Scriptures have been subject unto one Pope publisheth what he please for scriptures as Pope Urban the 5. and within 2 yeares after Pope Clement that succeeded him calls them in and burneth them and puts out what he pleaseth and calls it the holy scriptures if ye will believe the Testimony of the learned and godly Protestant Writers who have not been esteemed Blasphemers nor Hereticks as Dr. Fulk M Beza M. William ●erkins Dr. Amis and others Dr. Fulk saith that some Greek copies are altered it is not unlike in his answer to the Remist to the Reader pag. 43. And which is more he saith corruption hath happened to all copies this day extant in his answer to preface page 11. 15. 16. whole verses omitted in some copies as 1 Joh. 5. 7. is not in some copies nor in the Syriack which is ancient as Apostles read not this verse at all but is extant in others and that there is at least sixteen various Greek copies of the New Testament Jus Divinum pag. 66. Dr. Lightfoot saith Mr. Beza was a man that alwayes questioned the Text to see so many differing Copies would put any one to a stand which to believe Master Perkins saith it must not seem strange that words in the Margin have crept into the Text Doctour Amis saith Helps governments in the first of the Corinths 12. 8. are not in the Original he supposeth it to be done by the Prelates in favour of their Government the Preachers who call themselves Divines have assumed and challenged Divine Authority to frame all Copies and Translations and to expound all Texts according to their own mindes to maintaine their own Doctrine and Practises to uphold their Power and standing hence it is that each differing parties Translation agree not that party that would have the Magistrate punish Idolatry c. h●ve made a Text for it Job 31. 28. to be punished by the Judges but these words are not in the Hebrew but are an addition of their own as appears by the Bible printed in LONDON by the Assignes of John Bill in the yeare 1640. and the Geneva Bible differs from this and from the translation printed by the Stationers LONDON the English Translation hath variety of differences not without evident contr●dicton among divers places that might be instanced see verse 9. 18. of the seventh of Daniel in the Geneva Translation verse 9. is I beheld till the thrones were set up and in the Kings Translation printed by the Company of Stationers LONDON the same verse is I beheld till the thrones were cast downe and ver. 18. it is But Saints of the most High shall take the Kingdome and in the Geneva Translation the same verse is And they shall take the Kingdome of the Saints both cannot be true which of these is an English man to believe some say Luther added the word onely to the text being asked why he did it said he did it to make the Apostle say more plainly Faith onely justifieth Dr. Fulk defence English Translation page 80. saith we follow in our Translation as neer as we can the holy Scripture in such sense if any thing be doubtfull as the proper circumstance of the place will lead us unto that we may attain to the meaning of the holy Ghost so then it seemes if the Translator do think the holy Ghost meaneth this or that he may translate it so is not this a large liberty the Jews take no such liberty The Ministers of Lincolne Diocess in the abridgement of their grievances delivered to King James pag. 11 13 14. say that the English Translation of the Bible is a Translation that takes away from the Text and ads to the Text and that sometimes to the changeing and obscuring of the holy Ghost and Mr. Broughton the great Linguist in his Adverisement of Corruption tells the Bishops that the publick Translation of the Scriptures in the English is such as that it perverts the Text of the Old Testament in eight hundred fourty and eight places and that it causeth millions to reject the Old Testament and Dr. Fea●ly D. of divinity in his Dipper dipt pag. 1. saith no translation is simply authenticall or the undoubted word of God in