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 fiâ—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. Lighâ—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 Apoâ— 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 leâ—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 punishâ—ent hath any thing to do with a dead man this iniquity shall
Church of the East Also some of the learned say Christ descended not into hell yet it is an Article of their faith but if you say he did not descend into Hell they will say you denie the faith and are a Heretick and a Blasphemer and you may be glad if ye can scape so themselves interpret hell otherwise then for a place of torments never to end Mr. Bucer saith Christ descending into hell is to be understood of his Buriall Mr. Calvin saith Hell is the sorrow of minde Christ was in before his death why hast thou forsaken me is Gods hiding his face when he was upon the crosse saith Dr. Whitaker against Campion pag. 211. for upon the Crosse he said It is finished John 9. 30. therefore his suffering was at an end Some of the Papists confesse Christ suffered not after his death Luke 12. 42 45. Ursinus Catechis pag. 350. Mr. Perkins saith Hell is the inward sufferings of Christ on the Crosse Bernard makes the grief of Christs soul his hell Doctor Ames in his Marrow of Divinity pag. 65. saith That of the place of hel and manner of torture there the Scripture hath not pronounced any thing distinctly If so then the Word of God saith not any thing at all of them for that which the Scripture speakes it speakes distinctly else it could not have been read distinctly Neh. 3. 8. That which is spoken expresly is spoken distinctly The Spirit speakes expresly 1 Tim. 4. 1. The word of the Lord came expresly Ezek. 1. 3. That which is not spoken distinctly cannot be understood as appears 1 Cor. 14. 2 10 17. Doctor Fulk saith plainly That neither in the Hebrew Greek nor Latine there is no word proper for hell as we take hell for the place of punishment of the ungodly Fulk Defence Translation pag. 13. 87. 89. Is not this a full testimony against their Opinion of the torments of hell for if it be not to be read in the word of God what have we to do with it We are not to believe any thing in ReligioÌ„ unless it be written How readest thou saith Christ Revealed things belong to us Deu. 29. 29. As it is written I believed 2 Cor. 4. 13. They confess it is not written then sure I am it is not to be by any affirmed nor believed meddle not with things not revealed they are but groundlesse conceits fables and traditions of men That the word Hell is not in the Hebrew and Greek Bible for the word in the Hebrew for which the English word Hell is put is Sheol the proper signification of Sheol is the Grave as all that be learned in the Hebrew doe know Sheol hath its signification of Shaal to crave or require therefore it is one of the four that is never satisfied Pro. 30. 15. we learn the propriety of the Hebrew word from the learned Rabbies saith Doctor Fulk Def. Trans. Bib. p. 90. the Hebrew Doctors and Jewish Rabbies are for signification of words faithfull interpreters they say Sheol is the Grave Rabbi Levi according to the opinion of the Learned expounds Sheol to bethe lowest Region of the world opposite to Heaven If I descend into Sheol thou art present So Rabbi Abraham on Jonah 2. And David Chimchi R. Solomon read Psal. 19. 16 17. Let the wicked be turned into Sheol that is Death's estate or deadly bed Jonah calls the belly of the Whale Sheol Jon. 2. 2 3. Rabbi Solomon Jarchi on Gen. 37. 35. saith that the true and proper interpretation of Sheol is Keber which is the Grave the hoar head is said to go down Sheol Genes 42. 38. In Numb. 16. it is said They their substance and cattâ—l went alive to shoolah that is the pit or grave Our bones are scattered at the very brink or mouth of sheol Psal. 141. 7. Jacob said I will go down to my son Joseph to sheol Gen. 37. 35. The Protestant writers say sheol properly signifies the grave Doctor Fulk Answer to the preface Remist pag. 22. so also in his Defence pa. 91. Mr. Beza saith that sheol properly signifies nothing but the grave or pit Fulk saith the best of the Hebrews that either interpreted scripture or made Dictionaries Jews or Christians say sheol properly signifies the grave pag. 89. and that deliverance from the lowest hell is deliverance from the greatest danger of death so Fulk ans. Remist pag. 13. 39. 135. and so the late Annotation of the Bible interprets it and Augustine on Psal. 16. 13. for lowest hell read lowest grave and so Doctor Willet Synop. p. 1049. The Chaldee Paraphrast retaineth the word sheol and translates it the house of the grave pag. 11. 15. they interpret sheol Keburata the grave Job 21. 5. 13 14. be i th' Keburata the house of the grave p. 17. 12. Rabbi Abraham Peristsol joynes sheol and keber together both signifying the grave and so doth Doctor Fulk in his Deâ—ence pag. 91. And so Mr. Cartwright on Act. 2. 27. Mr. Gradock saith Hell is not mentioned in the Old Testament but as it is taken for the grave in his Good news pag. 43. Sheol enforces not any place of punishment because it signifieth not any place of punishment so sayes Doctour Willet Synops pag. 1055. Also he saith the word Sheol cannot bee translated but for the Grave there are four words in the Psalmes expressing the same thing in effect that Sheol doth yet none of them appliable to signifie any place of torment the first is Shacath fovea the Pit Ps. 36. 9. The second is Bhor the Lake The third is Cheber the Grave both these words used for the same thing Psal. 88. 3. the word is Sheol v. 45. the other word used as expressing the former and all these three do contain a description of Death and the Grave The fourth is Tehemoth Abyssus Terrae Thou wilt take me from the depth of the earth Psal. 71. 20. in all which there is no mention of a place of torment Willet Synop. p. 1050. The Greek translates Sheol into Haiden or Haides of Adam because Adam tasted death and went to the grave Gen. 3. 19. The gates of Sheol is death Sheol and Haides are said to have gates Isa. 38. 10. Psal. 9. 14. Mat. 16. 8. The Septuagint expresse a place generally to receive the dead the word used in the Greek instead of the Hebrew word Sheol signifies a dark place such as the grave or pit in which the dead are laid Doctor Fulk saith some take the Greek word for Hell but it signifies the Grave Hell it cannot signifie in their speech that believe no Hel the Greeks say plainly that their souls shall vanish like light smoke or light air Fulk Def. pag. 92. also he saith if the Greek and Latin Interpreters had before us translated amisse which gave occasion to divers Errours must we knowing the true signification of the word follow them The word Hell is not in the Greek the Greek word for
that it is not found in the Creation of God it is a ground to judge that it is of the creation of man a vain imagination of man for their reasons prove it not nor do they agree amongst themselves of the proof of it neither where it is nor what it is 2. Solomon was wiser than all men 1 King 4. 36. yet he spake not any thing of the torments of Hell nor of any punishment never to end he spake from the Cedar to the Hysop he spake also of beasts and fouls of creeping things and of fishes v. 33. if he had known of any Hell and torments there he would have spoken of that also 3. The Jews unto whom were committed the Oracles of God Rom. 3. 2. to give unto us they have delivered no such thing to us nor do they believe any such thing for the Hebrew Doctors understand the seventh day of seven thousand yeares which is in the world to come hee blessed because in the seven thousand years all souls shall be bound up in the bundle of life in the world to come Ainsworth on Gen. 2. a Day with the Lord is as a thousand yeares 2 Pet. 3. 8. the Jewes say as the world was made in six dayes so it should continue six thousand yeares and no more and that the seventh day is the seven thousand yeares in the world to come in which all souls shall be blessed also they say a good man and a bad man died afterwards one in a vision saw the good man walking in Gardens among pleasant fountaines of water but the bad man near a River and his tongue reaching after water but could not reach it Talm. Jerus in Chag fol. 77. Col. 4. in that these things are received among them for truth though they be but Jewish Fables yet by them we see evidently that they do not believe the opinion of a torment after this life never to end the Jewes and Hebrew Doctors were great searchers of every tittle of Scriptures and if it had been there to be seen they or their Prophets should have seen it 4. The Saints recorded in Scripture did not believe that there was to be a punishment for any to endure never to end this appeareth because when they made a confession of sin and the punishment due to them for the same they do not confesse to have deserved any such punishment they confesse to us belongs confusion of face Dan. 9. 8 11. its the Lords mercy we are not consumed Lam. 2. 22. thou hast delivered me from death Psal. 116. 8. 2 Chron. 8. 1 10. Nor do we find that they did ever give thanks for any such deliverance if they had known of any such deliverance it could not but appear the greatest deliverance any could enjoy and that it did require the greatest acknowledgment and thankfulnesse nor doth it appear that ever they did pray for or express any desire of any such deliverance in that they express neither it is a ground to judge that they knew of no such punishment and if there had been any such deliverance they should have known it it should not have been hid from them they admired the deliverance of saving their lives from death as the greatest deliverance Ezek. 9. 13 14. the kindness of the Lord not to die 1 Sam. 20. 14. Do you believe that if Moses and Paul had believed that there was so great and exceeding torment without end that in the least they would have wished or desired to be rased out of the book of life Exod. 32. 33. and to be separated from Christ Rom. 9. 3. to endure the said torment without end I do not believe that they were willing so to suffer 5. Christ when on earth spake of the destruction of Jerusalem which was to come and wept because they were to suffer that Luk. 19. 42 44. he would much more have spoken of a punishment never to end and wept for them that should suffer that if there had been any punishment for any to endure 6. Because when God doth warn any from sin from the consideration of punishment there is no mention of any punishments but of those in this life See 1 Cor. 10. 1. to 11. they shall die of grievous deaths Jer. 6. 4. 2. Chro. 19. 10. 1 Cor. 4. 14. death threatned Ezek. 3. 18 19. 33. 3. to 14. Titus 3. 10 11. confounded that serve Graven Images Psal. 98. a punishment in this life Jerem. 9 19. death for Idolatry Jer. 44. 7. the punishment of Idolatry set for an example 2 Pet. 2. 6. be instructed lest my soule depart from thee I make thee desolate because of thy sins Mich. 6. 13. see Jer. 9. 11. abomination that makes desolate Dâ—n 3. 20. he turned the Cities of Sodom and Gomorrah into ashes condemned theÌ„ with an overthrow making them an example 2 Pet. 2. 5 6 7. he that threatned death would have threatned a punishment never to end if there had been such a punishment to be inflâ—cted upon any 7. Because Gods punishment of sinne is not of so large an extent as his mercy for his punishing of sinne is but to the third and fourth Generation Deut. 7. 9. thy mercy is great above the Heavens and thy truth unto the skies Pâ—al. 108. 4. by Truth in this place understand the punishing of sinne because the word Mercy is put in opposition which lieth in forgiving sinne the Heavens are far above the Skies Astronomers say the clouds and skies are not above fifty miles above the earth but the Heavens are above a hundred and sixteen millions of miles above the skies but the mercy-seat above Exod. 25. 21. his name is his glory his glory above the Heavens Psal. 8. 1. Why is it said he punisheth the iniquity of the father upon the children to the third and fourth Gâ—neration and not to the tenth and twentieth Generation but to declare that his justice is satisfied therewith and requireth not a further punishment God doth punish sin in the sinner and upon his children to the third and fourth Generation but because there is not to be a punishment after this life never to end 8. Because death and the fear of it is called the terror of God Gen. 35. 3. the King of terrors Job 18. 11 14. therefore death is the greatest punishment and most terrible but if there were to be a punishment never to end not death but that were the King of terrors for death is not terrible at all in comparison of that 9. Because sin is punished in this life to the full if you will believe God he saith according to their works and doings I punished them Ezek. 36. 18. Hâ—s 12. 2. 13. 11. Jer. 50. 25. 56. 18. Jer. 9. 9 11. Job 20. 28. every transgression received a just recompence of reward Heb. 2. 2. would ye have it to be punished to the full in this life and after in the world to come with a punishment never to