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
heart of man is ready to do it there are many things in Pauls Epistles which the ignorant unlearned that know not God in Christ wrest to their own destruction will any therefore say that the Doctrine of Election and Salvation by Christ alone is not a doctrine fit to be taught nor come abroad if so the Scriptures must not come abroad Moreover the Doctrine of the Protestant Ministers is charged not onely to be a Doctrine of liberty to sin but a blasphemous Doctrine to teach that the fall and sin of man was decreed they say is to make God the Author of evil the Protestant Writers say that the sin of man was determined of God Dr. Willet Synops pag. 760. he also saith the Protestants hold that the fall of Adam was both foreseen of God and decreed to be not permitted only they alledge Gen. 45. 5 8. 2 Sam. 24. 1. Act. 2. and Acts 4. 22 28. should ungodly lusts Judg. 18. for the creature was made subject to vanity not willingly but by reason of him that hath subjected the same in hope Rom 8. 20. Dr. William Whitaker against Campion the Jesuite saith now answer me Campion do you think that which any one doth how wicked soever is done whether God will or not if you hold that any thing is done against Gods will what providence or omnipotency do you leave him for he that permitteth that to be done which he would by no means have to be done it is certain that he is not endued with so great power as that he can forbid that which he would not have done wherefore you must needs confesse that all things that are done are done by the will of God and pag. 196. all confess God could have hindered sin to be if he had so pleased but he would not hinder it therefore it was his will it should be the will of God and not sin is the cause of Gods decree and the being of all things the will and pleasure of God is the Wombe from whence springeth every work of the Creature Rom. 4. 11. God must first will his Creature to stand or fall before he can do either Acts 21. 14. Phil. 2. 13. Prov. 21. 4. the evil actions of men are not onely foreseen of God but decreed saith Mr. Par in his grounds of Divinity we are not saved from sinne except we have committed sin therefore salvation from sinne is not without committing Sinne saith Fulk pag. 121. God willed and decreed his glory and mans happiness therefore he willed and decreed the means to it the end and moving cause of his willing sin to be is for his glory which cause it was necessary for sin to be if sinne had not been how should the goodness of God in giving man eternal life in glory appeared his love in sending Christ to die if there had not been sinne there had been no need of Christs coming nor of his death and righteousness most of the great works of God in this world and that to come have dependence or reference to sin how should we have lived by Faith exercised the fruits of the Spirit or have any happinesse or glory in the world to come if it had not been for Christ and Christ had not been if there had been no sinne he that willeth the end willeth those things that are necessarily referred to that end taking away sin was decreed before the world therefore the being of sinne was decreed Christ's death was determined before the world for the end of Christ was to restore Adam's fall if Adam had not fallen there had been no need of a Christ to restore him The Saints were chosen to life before the world choice hath reference to the fall therefore the fall of Adam was decreed If the will of man had been the first and chief cause of the being of sin then the will of man should be the cause of Gods will and so man shall be the originall cause of the salvation of himself and so much the cause of it that without his will it could not have been and so the determination of God what to do shall not be from himself but from the will of man which is contrary to Eph. 1. 11. if man should will sin before God willed it then shall the will of God depend and wait upon the will of man as if God should say If man will sin then I will will his salvation and if God should first will to send Christ to save man and leave it to mans will and power whether he shall fall or no then it was possible for man to stand and so to frustrate the decree of God for if man had not sinned Gods decree of sending Christ had been void and of none effect Mr. Perkins saith God decreed the fall of Adam if the fall was decreed if man had power to stand then he had power to frustrate Gods decree which no wise man will affirm and then that saying that Adam had power to keep the Law is without truth if he had consider Ezek. 18. 2 3 4. Jer. 3. 29 36. God willeth all things well he sinneth not nor can sin because he is under no Law God commands men to keep the Law that no man can do he commands men to think no vain thoughts and not to sin we cannot but think some vain thoughts and in many things we sin all Christ saith No man can come to me except the Father draw him John 6. 44 37. if they be drawn they come draw us and we will run after thee Cant. 1. 4. if I put sufficient strength to move the earth motion must needs follow when men sin they are beguiled enticed deceived drawn away they like men have transgressed Hos. 6. 7. We are to distinguish between that which followeth a doctrine in its own nature and that which followeth by accident or rather that a corrupt heart draweth from it and is not from the nature and working of the doctrine it self it is strange to consider men are so set upon the Popish principle to be saved for their works that they count all prophanenesse that crosseth their way some have burned the Bible and Doctor Crisps book of salvation by Christ alone Mr. Archers late of All-hallowes London his Treatise of comfort to believers against their sinnes and sorrow was burnt by the Hang-man the same spirit is alive to burn this also I expect no better from such as are not taught of God they condemn those things they know not and think they do God service when they persecute the truth and professors of it Take for instance that the fear of the torments of Hell is no such preserver against sin is evident for those that sin with the greatest greedinesse the greatest sinners they do believe there are hell torments for though they be never so wicked they hope it doth not belong to them or they hope to repent and lead new lives before they die though they sin 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
end that sin is punished in this life see Isa. 65. 3 to 16. Deut. 10. 17 18. Mich. 6. 10. Hag. 1. 6. Lamen 4. 6. I le punish the World for their iniquity they shall fall by the sword Isa. 13. 11 15 to 22. outward calamity death the punishment of sin Lam. 3. 39 1 Pet. 2. 14. recompence their sin to the ful Jer. 16. 18. for the violence of the sin of man when all flesh had corrupted his way God saith I will destroy them with the earth a flood of water to destroy all flesh Gen. 6. 11. 12. 17 to punish sin twice is as disagreeable to justice as to receive the payment of one debt twice 10. Because there is not a worse thing then the dregs of Gods fury anger and wrath and these are poured out in this life God doth not onely begin to punish sin in this life but also finish it in this life for it is said He poured out all his Fierce Anger he cast upon them the Fierceness of his anger wrath and indignation Psal. 78. 49. Death so it was poured out Esa. 42. 8. Ezek. 19. 22. Accomplished my fury Eze 8. 7. 8. it consumed them Ezek. 43. 18. for yet a very little while and mine indignation and anger shall cease in their destruction Jer. 10. 25. Wrath past Job 14. 13. taken away all Psal. 85. 3. he hath poured out all his Anger Lam. 4. 10 11. Zeph. 3 3. the punishment of their iniquity is Accomplished Lam. 4. 22. Ezek. 5. 13. 7. 8. 20. 21. the dregs of the cup of my fury accomplished Ezek. 13. 14 15. therefore there is no continuance of it after this life for when Aohan was dead it is said the Lord turned from the fierceness of his anger Jos. 6. 26. but if that they say were true his death was but the beginning of the Lords fierce anger Many infallible proofs that there is not to be a punishment after this life never to end Proof I. Because the Scriptures hold forth no such thing as hath been shewed we ought not to presume above that which is written Revealed things belong to us Deu. 29. 29 Proof II. Their opinion of a punishment never to end is contrary to the word of God in that it doth maintain that the wicked shall have eternal life if man was to live for ever why was the flaming sword set to keep the way of the Tree of Life Gen. 3. 24. Lest he put forth his hand and take of the Tree of Life and live for ever No eternal life came by the first Adam eternal life came by Jesus Christ who is the Tree of Life eternal Life promised and given by Jesus Christ eternal life by Jesus Christ Rom. 5. 21. and He that eateth of this bread shâ—ll live for ever Joh. 6. 58. Because I live ye shall live also Iohn 14. 19. God sent his Son that we might live through him 1 Joh. 4. 9. onely believers have eternal life he that believeth on the Son hath eternal life he that believeth not the Son shall not see life Joh. 3. 36. whosoever believeth shall not perish but have everlasting life 1 Jo. 3. 14. 15 I give unto them eternal life they shall never perish Jo. 10 28. the wicked abide not for ever 1 Joh. 2. 17. if ye live after the ye shall die Romans 8. 13. him will God destroy in the Greek it is corrupt 1 Cor. 3. 17. the preaching of the Crosse is to them that perish Foolishness 2 Thessillon 2. 10. utterly perish 2 Peter 2. 14. Luke 11. 3. to their own destruction 2 Pet. 3. 16 abideth in death Rom 6. 21 23. they shall be destroyed for ever Psal. 99. 7. Joh 4. 20. if they perish and have not eternall life then they cannot live for ever God said Gen. 2. 17. if thou eatest thou shalt surely die but the Serpent said Gen. 3. 4. ye shall not die so the Serpent which is the Devil hath taught men to say as the Serpent said Now they have eaten they shall not die but shall live for ever and never die which is to say God is the lyar and that which the Devill said is truth the Word saith Him will God destroy Math. 21. 41. 1 Cor. 3. 17. 6. 13. they shall be destroyed 2 Pet. 2. 12. Swift destruction their end is destruction Phil. 3. 13. their opinion saith they shall never be destroyed die nor end which is no destruction The Word saith the last enemy is death 1 Cor. 15. 26. Their Opinion saith that is not the last there is an after that is much worse never to end it saith Gods anger is for ever he will never turn from it contrary to Jer. 3. 12. Psal. 50. 5. 89. 5. 78. 18. Mr. Bolton saith they shaâ—l suffer so long as God is God if so then they have eternall life though in misery whereas the Scripture doth not declare eternall life to be for all men Joh. 6. 45 47. Promised us eternal life 1 Joh. 2. 17 25. I give unto them eternal life to as many as thou hast given him Joh. 17. 2 3. in hope of eternal life Jo. 3. 15. As many as were ordained to eternal life believed Act. 13. 48. they that have done good unto the resurrection of life Joh. 5. 29. If it be granted that the wicked have not eternall life as hath been proved it wil follow that they cannot suffer for ever so long as God is God and therefore all their building of a punishment never to end falls grant the first and the later must needs follow If Adam had not sinned he should have died this is proved first because Adam in his creation had a naturall body 1 Cor. 15. 44. that which is natural is not eternal v. 46. he was of the earth earthly 57 48. therefore mortall and corruptible 53 54. Secondly Man in his first being was corporall and visible to be seen things â—een are not eternall Mr. Bolton saith if Adam had stood he could not have conveyed to us a body immortall or not dying in his Treatise of Heaven page 131. Basil saith if God had given Adam an immutable and unchangeable nature he had created a God and not a Man Augustine in his Book of Confessions saith because the Lord created man of nothing therefore he left in man a possibility to return into nothing if he obeyed not the will of his maker Thirdly Man in innocency needed food c. that which depends upon mutable and earthly things is earthly and mutable we see it in all other creatures that live upon perishing things at last perish and herein man by the first Adam hath no preeminence above a beast Heaven and Earth were created therefore had a beginning and although they have a much longer life than man are to have an end Heaven and earth shall be dissolved 2 Pet. 3. 12. If Adam had not died Rom. 5. 12. he should have continued in this
such torment no way agrees to the nature of God God is love 1 Iohn 4. 16. it is his nature there is no anger nor fury in love fury is not in me Isa. 27. 4. God wills us to love enemies that abuse wrong and hate us God will do so much more love his enemies Luke 6. 35. if God should only love them that love him doe not the Publicans the same Mat. 5. 46. all that is in God is God is infinite God is love love is infinite without bounds and limits though we in our shallownesse and nâ—rrowness have often set bounds and limits to infinitenesse there was never any beginning in God therefore no beginning of his love the infinite blessed God is one and ever the same I am the Lord I change not Mich. 3. 6. this love delights in mercy and love and not in punishing of sinne that is his strange act Isa. 28. 21. Christ died to answer the Law we brake Christ did not purchase the love of God he loved us before the world began and ever will Joh. 13. 1. God was never without his love nor is ever out of that love Christ saith thou hast loved them as thou hast loved me Joh. 17. 23. at what shall God be angry or unsatisfied for God was never angry with Christ nor his people nor at the being of sin nor at Christ taking our sins upon him for he laid them on him the iniquity of us all Isa. 53. 6. Proof XVI It is not suitable to the mercifulnesse of a father to his child of a Creator to his Creature the work of his hands to impose so great a punishment without end upon any of them that were worse then to forsake the works of his hands and is contrary to Ps. 148. 8. Your heavenly father is mercifull Luk. 6. 36. rich in mercy Eph. 2. 7. the Lord is gracious of great mercy the Lord is good to all and his tender mercies are over all his works all thy works shall praise thee and thy Saints shall blesse thee Psal. 145. 8 9 10. he is good to all he despiseth not any Job 36. 5. no Respecter of persons Acts 10. 34. Proof XVII Sin cannot overcome his love where sin hath abounded grace abounds much more Rom. 5. 20. this declares the mercy of God to be greater then sin if so the grace of God is to all to the worst for sinne abounds in them most and where sinne abounds grace abounds much more if so then all their sins shall be forgiven and if any were so to suffer how hath grace abounded to them much more where sinne hath abounded answer this if ye can with the Lord there is mercy Psal. 130. 7. the Lord is good to all therefore to the worst of men his tender mercies are over all his workes therefore to the worst of men also for they are the work of his hands Job 34. 14. Isa. 64. 8. therefore there is no punishment for any to endure never to end he that bids us not to be overcome with evil but to overcome evil with good he wil not be overcome with evil but will overcome all evil with his infinite goodnes that which is finite cannot possibly overcome that which is infinite Proof XVIII God he is just therefore he will not do any thing but that which is just and right the greatest punishment of the breach of his law is death he will not inflict another much less a worser punishment then he hath expressed in his Law Justice is in number weight measure God requires things equal ye may see the mind of God in his command in forbidding any thing to be done but that which is equal and suitable to the fact as eye for eye tooth for tooth hand for hand foot for foot stripe for stripe Exodus 21. 24 25 26. How much she hath glorified her selfe and livâ—d deliciously so much torment and sorrow give her Rev. 18. 7. what measure you mete to others shall be measured to you again murder an horrible and grievous sin yet it is punished with an equal punishment in this life life for life he that shed deth mans blood by man shall his blood be shed Gen. 9. 6. life for life is equal but to lose life for life and also to suffer so great torment never to end is not equal Proof XIX It is no profit nor pleasure to God for any to suffer such endless torment he hath no pleasure in the death of any Ezek. 18. 31 32. much less can it be any pleasure to him for any so to suffer he desires mercy and not sacrifice Mich. 6. 6. if so he desires not any should be so sacrificed in a torment never to end God abhors cruelty Amos 1. 3 6 13. and casting off pity Proof XX It is not for the glory of God to impose such a punishment upon any glory lieth not in imposing great and terrible punishments that belongs to cruelty is abhorred by the light of nature Glory lieth in great mercy and forgivenesse Exod. 34. 6 7. the greater mercy and forgiveness the greater is the grace and the more is it to the glory of God love covereth all sins Prov. 10. 12. he that covereth transgreâ—sion seeketh love Pro. 17. 9. if man his glory is to passe over transgression Prov. 19. 11. it is for the glory of God to do so much more God made all things and doth all things for his glory he seeketh hâ—s glory in his exceeding greatness and riches of his grace Ephes. 2. 7. it is more for his glory to save all then to save a few the righteousness of one the free gift came upon all men unto justification of life Rom. 5. 18. sin could not hinder Manasses Mary Magdalen persecutors wicked prodigals to find mercy I cannot admit to think any thing that is cruel to be in God in love whose goodness is unsearchable past finding out farre above all we can ask or think there is such a confused noise among men of the grace love of God so many several voices that we are in confusion and know not what to make of it look above and hearken to the sweet voice above in the Region of love what is the voice in Heaven they agree in one there is no voice comes from Heaven but love peace and good will to man let men say what they will I rest satisfied in the voice above that is onely a voice of love and good will it s enough to satisfie any in this doubt and suddenly there was with the Angel a multitude of Heavenly Hosts praising God saying glory be to the highest on earth peace good will to men Luk. 2. 13 14. not onely to some men but to all people v. 10. this is glad tidings indeed good news from Heaven the best news that ever was that God hath good will to men there is no ill will all is good will to men this causeth peace and praise glory be to the highest for his sweet peace and good will to men to all people Conclusion in reading the Scriptures we are not to understand any text in such sense as is not plain in Scriptures or contrary to Scriptures or contrary to the Law of nature or against the general goodness of God to mankind or to lessen the goodness of God or contrary to the gracious spirit and mercifulness of a Saint or contrary to the mind of Christ which he declared when on earth or contrary to the fruits of the blessed Spirit the nature of the love goodness and mercy of God or that shall tend to contradict or lessen the glory of God or lessen the greatness and riches of his grace for it is not to be imagined that God who is onely wise should doe and teach contrary things Sure I am from hence arise no inconveniency to the Gospel nor is it any dishonour to God nor any grief nor hinders faith and love in any good man nor any discouragement to any in serving of God that there is not to be a punishment for any to endure that shall never end There is not any thing more plaine then that which hath been said to him that will agree to truth some will not agree to any thing though never so plain and certain if contrary to the tradition of their Fathers this their way is their folly and their posterity approve their saying Psal. 49. 13. who hath believed our report and to whom is the arm of the Lord revealed Isa. 53. 1. Some believed the things that were spoken and some believed not Acts 28. 29. they make a man an offender for a word and lay a snare for him that reproveth in the gate and turn away the just for a thing of nought Isa. 29. 21. O God the Lord the strength of my salvation thou hast covered my head in the day of battel Psal. 140. 7.
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
which they put the English word Hell is Gehenna Ge in Greek is the earth or ground and Henna is borrowed from the Hebrew from the valley of Hinnom Doctor Lightfoot in his Epistle of his Harmony saith It is well known the judgement of Gehinna is taken from the valley of Gehinna Tophet or Gehinnom are names of the places of Idolatry there was the Idoll Moloch Of Hell fire Matth. 5. 22. and the everlasting fire and unquenchable fire Matth. 25. 41 46. Fear him that hath power to cast into Hell Luc. 12. 5. The damnation of hell Mat. 23. 33. Maâ—th 5. 22. The fire of Gehinna and the everlasting fire c. how the Jewes understood them it is evidently to be seen in their writings that they understood them of the fire of the valley of Hinnom so saith Doctor Lightfoot to the Reader in his Hâ—rmony because of the Laâ— thou art delivered from the judgement of Gehennah and Baal-tur Gen. 1. 1. The Protestant Writers confess that Mat. 5. 22. Mat. 25. 41 46. Luke 12. 5. is to be understood of the fire of the valley of the son of Hinnom which is Tophet so Mr. Carthwrite Dr. Fâ—lk Mr. Trap and the late Annotations of the Bible and others in danger of Hell fire c. read in danger to burn in the valley of Hinnom or Tophet the damnation of Hell of Hell Gehinnah they interpret these places of the valley of Hinnom or Tophet which place was neer to Ierusalem where they offered their children to Moloch â—osh 15. 8. King Iosiah defiled â—ophet the valley of the son of Hinnom that no man might make his son or daughter to pass through the fire to Moloch 2 King 23. 10. Iosiah commanded all the carrion of the City of Ierusalem to be carried into that valley and burnt there that the carrion might not annoy the City thither saith David Chimchy was carried all the filth and unburied carkases to be burned The Synedrian of the Jewes for some offences sentenced the bodies of the offenders to lie unburied in that valley to burne with the carrion cast there which among the Jewes was counted a great disgrace and for offences most criminal they burned alive in that valley they set the malefactor in a dunghill up to the knees and put a towell about his neck and one pulled it one way and another an other way till strangling him forced him to open his mouth then they poured scalding lead into his mouth which went down into his body and so burnt his bowels Talmâ—d in Sanhedr Per. 7. Mr. Cartwright saith the Jewes sent thither their guilty to be burned in that valley and those they burned there they dealt with as guilty 2 Chr. 29. 3. It is confessed by all that Christ speaketh and alludeth to the Jewish practise in their Judicature therefore the places abovesaid concerne them Secondly the speech of Christ was to the Jewes by birth and education they wrote the New Testament and though it be penned in Greek it speaketh the phrase of the Jewish Nation the Apostle preaching to the Jewes used the word Gehennah Jam. 3. 6. Christ and his Disciples used known terms that they might the better be understood 3ly Because the Jewes had not power to send them to the Hel they speak of 4ly Because the last of the three sins is said to be judged to the fire of Gehennah which if it were to be understood as some would have it it will follow that some sins deserve not hel shall not be punished there which is contrary to themselvs who teach the least sin deservs hell Fifthly Mat. 5. 22. sheweth the ignorance and severity of the Jewes and Pharisees that anger without a cause and Racha a word of disgrace which signifies an empty fellow or wicked wretch as great faults as to say Fool if not greater yet punished less rash anger in danger of the Judgement Racha in danger of the Councel if say Fool in danger of Hell fire to burn in the valley of the son of Hinnom Of the word Everlasting First the fire of the valley of Tophet is so called in that it did burn night and day and went not out Secondly the word Ever and Everlasting the Greeks understand it for an age ever and everlasting are of a like signification and is used for a limited time a time during life He shall serve his master for ever Exod. 21. 6. Lu. 24. 46. that is untill his own or Masters death longer he could not serve him the everlasting Priesthood Exod. 40. 15. was but untill Christ came then it was to ceâ—se as appears Heb. 11. 12 13 14. it is said they shall inherit the land for ever Isâ— 61. 21. that evâ—r was but a little while as appears Isa. 63. 18. Thirdly in that fire is durable and goeth not out until the combustible matter be consumed may be called everlasting and unquenchable for the fire that destroyed the Cities of of Sodom and Gomorrah is called eternall Fire and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a word of as large signification in that it consumed those Cities for where no wood is the fire goeth out Proverbs 26. 26. Fourthly if Fire were everlasting it will not follow that which is cast into it is everlasting the wicked are compared to Chaffe and Stubble fire is not long in consuming them burn the chaff Isa. 5. 24. If any say chaffe will be ever burning and never consumed we know the contrary Fifthly consider that the Scripture sometime use words that exceed their signification and are not strictly to be understood according to their letter and signification of those words as John 21. 25. The things that Iesus did if they should be written I suppose the world it self would not containe the things that should be written A large expression What! will not the whole world contain a record of the actions of one man the meaning is they would be too great so sinne and the strength of the Aethiopian army are said to be infinite Job 22. 5. Nah. 3. 9. that is very great for the world and all in it is finite Isa. 40. 17. These considerations shew how such words are to be understood and it may satisfie us herein Is it not a very strange thing that themselves should confess that the English word Hel is in the Hebrew Sheol and in the Greek Haides and Gehenna and that they are to be understood as aforesaid that they should for the said words translate it in English Hell then expound Hell for a terrible and dreadfull place of torment never to end O horrible abuse and blasphemy against God and his word and even all men are deluded and deceived thereby verily verily they deserve the name they give to others of denying the word of God The Story of Dives Luk. 16. 30. Is not any proof of any torments in hell because it is a parable not a history of a parable we are not to ground
not be purged from ye till ye dye then it is purged from them if this iniquity be purged from you till ye dye we learn that death acquitteth Talm. Jerus Sanched fol. 27. Col. 3. After man had sinned God expounded the punishment of the breach of his Law Gen. 3. 14. to verse 20. it is evident that the punishment of the old Serpent the Devill and of the woman and of the man for their sin are onely punishments of this life there is not the least word of any punishment after this life much lesse of a punishment never to end so that by that which is said we may judge of that Mr. Bolton and others say of being everlastingly in a red hot scorching fire depriv'd of al possibility of dying or of being ever consumed in torment eternally they say the fire of hell burneth far hotter then ten thousand râ—vers of brimstone how know they it seeing they never felt it nor they that told you so three drops of brimstone will make one so full of torment that one cannot forbear roaring out for pain yet it must be born so long as God is God O eternity eternity eternity if so they shall have eternall life which is contrary to the Scripture as hath been shewed and is therefore to be rejected also they say that the soul of the wicked goes immediately at dâ—ath to hell to the Devills contrary to Eâ—cles. 3. 21. 12. 7. Gen. 2. 7. Hâ—b. 12. 9. Ezâ—k. 43. 13 14 15. Zach. 12. 1. if the Devills are in hell in torment as they commonly and vainly imagine hell is in the wicked the devils evill spirits are there and rule there in the children of disobedience Eph. 2. 2. 1 Pet. 5. 8. Math. 8. 28. Jud. 14. Math. 25. 29 30 31. Adam in innocency being a naturall man he had the Law of nature written in his heart the breach of that naturall Law caused a temporall curse and punishment and not any eternall they that think eternall life is to be had for our works our well doing are prone to think eternall life may be lost for our not well doing but the way of the Gospel places not eternal life and eteâ—nall death in misery upon our doing Rom. 4. 2 3 4 5. Also the Scripture speaketh not of an eternall death and therefore there is no such thing Proof III. Their opinion of a punishment after this life never to end makes not sin but Christ to be the cause of their so suffering this is evident because if Christ had not come there had been no Resurection and if no Resurrection there could be no suffering of any torment after this life for if no resurrection they should have perished in the grave there had been their end If Christ be not risen they which are fallen asleep are perished 1 Cor. 15. 17 18. that the Resurrection came by Jesus Christ is also evident for Christ saith I am the Resurrection Joh. 11. 75. by man that is Christ came the Resurrection ver. 21. Therefore it is called the Resurrection of Jesus Christ 1 Pet. 3. 21. His Resurrection Romans 6. 5. Philippians 3. 16. 1 Pet. 1. 21. Christ is called the first-fruits because he first rose from the dead after him others if Christ had not risen no man should ever have risen from the dead therefore it is said They came out of their graves after his Resurrection Matthew 27. 5. and in that Christ is the Resurrection and the cause of it in that it came by him sure none will deny that if there had been no Resurrection from the dead there could be no suffering after death so long as God is God therefore it followes if any shall so suffer Christ is the cause of it for without him they could not have lived for ever and therefore not suffer for ever and is it not very hard and unreasonable and contrary to the word to charge Christ to be the cause of their so suffering seeing Christ came in love to the world John 16. 36. to save not to destroy Luke 9. 59. 19. 10. not to make any miserable he came to save sinners 1 Tim. 1. 15. Lu. 4â— 18â— he rose again for our satisfaction therefore if none can so suffer unless Christ be the cause of it there is no such punishment for any to endure never to end Proof IV. The Scriptures declare what Christ came to do namely to deliver us from the hand of our enemies Luke 1. 74 to tast death for every man Hebrews 2. 9. See Lu. 4. 18. the last enemy is death he abolished death 2 Tim. 1. 10 he hath promised deliverance from death and grave I wil redeem thee from death Hosea 13. 14. that keeps my sayings shall not see death Iohn 8. 51 52. O death where is thy Sting O grave where is thy Victory 1 Cor. 15. 55. I will ransome thee from the power of the grave he saith not from the torments of hell nor from the punishment never to end O death I will be thy plagues O grave I will be thy destruction Hos. 13. 4. so that if there be a punishment after death and grave there is no mention of Christs delivering us from that and in that the Scripture saith He is able to save from death Hebrewes 5. 7. is as much as to say salvation from death is sufficient and that there is no farther thing to be delivered from than death and grave if there were deliverance from them had not been satisfactory because not sufficient for if there is to be a punishment after death who shall deliver us from that Christ delivereth from death and grave no further deliverance from any thing is mentioned therefore he hath not delivered his from more and therefore there is no further thing to be delivered from so that ye may see that their opinion makes void Christs suffering and the Saints comfort for if a punishment for ever be due to man for sinne Christ must for ever suffer that torment to free us from it or we must suffer it the Protestant Writers confess that the way and means that Christ freeth us from the punishment of sin is by his suffering that punishment we were to suffer to this the Scriptures agree Galatians 3. 13. Isaiah 53. 4 5 6 7. so that if Christ our surety hath not suffered the said torments for ever then hath not Christ suffered enough namely that which we were to suffer and so not delivered us from the said punishment That Jesus Christ hath not so suffered is evident and confessed by the Protestant Writers some of the Protestants say the reproâ—aâ—es in â—ell suffer the wâ—nt of the vâ—sion or sight of God for ever finall rejection 2. They shall be perplexed with the horrour of a guilty Câ—nscience 3. Deprived of the gifts of the holy Spirit 4. Instead of Vertues they are defiled with Wickednesse Indignation Desperation Christ suffered none of these saith Willets Synopsis pag. 1010. far be it from
but from the penalty expressed in his Law for the breach of it which is death Genesis 3. 3. Proof V. The word saith Gods fury is like fire in the fire of his jealousie he shall make a speedy riddance of all them in the day of the Lords wrath Ezek 1. 18. but to contiuue in torment for ever is no speedy riddance therefore there is no such punishment to be the pouring out of the fiery anger of the Lord is a day Zeph. 1. 15 18. Rom. 6. 17. Ezek. 13. 14. 22. 22. James 2. 21. Isa. 13. 9 13. the day of the Lord is at hand Deut. 33. 34 35. Job 20. 28. a punishment never to end no-way a grees to a day therefore there is no such punishment to be Proof VI The opinion of the torments of Hell never to end hath and doth daily cause much sin For First it causeth feare feare hath punishment 1 John 4. 8. He that feareth is not perfect in love 1 Joh. 4. 18. a servile and a slavish fear is sin 2. It causeth many evill and hard thoughts of God 3. Fear troubleth the hearts of many of the Lords people and makes them sad with their lyes this God complains of Ezâ—k. 13. 22. their lies cause them to erre after which their Fathers walked Amos 2. 4. Châ—ist saith â—et not your hearts be troubled Joh. 14. 1. the fear of hell doth greatly trouble the hearts of many it is Gods will to comfort the sad to release those that are bound Isa 61. 1 2 3 4. 40. 5 9. a word fitly spoken is like apples of Gold in pictures in Silver Pâ—ov. 25. 11. 4. Fear distracts and greatly discourageth the soul hinders faith that which freeth the soul from fear fits the soul to serve God without fear in holinesse and righteousnesse all the dayes of our lives Luk. 1. 74. 5. Fear unfits and disableth the soul to every good work to God or man fear unfits for any outward occasion fear is a weight that depresses the soul and makes it weak it straitneth the heart but hope comforteth and enlargeth it 6. The opinion of hell torments provokes the soul to envy and unbelief and hinders subjection to God if the soul apprehends it self lyable to so great and everlasting punishment it cannot submit to God nor be quiet This caused Francis Spira to wish hee were above God the light of this truth causeth the soul lesse to sinne and lesse to be troubled to have lesse hard thoughts of God and lesse to fret against the Lord 7. Their opinion causes an exceeding and unreasonable trouble of minde and melancholy such trouble is sinne John 13. 1. a merry heart doth good Prov. 17. 22. the knowledge of the truth herein easeth the fearful mind and causes as it were a Heaven upon Earth 8. Their opinion hath caused many to murder themselves in taking away their own lives by poyson stabbing drowning hanging strangling and shooting themselves casting themselves out of windowes and from high places to break their necks and by other deaths that they might not live to encrease their sin and encrease their torments in Hell 9. Their opinion provoketh to the greatest sins as despair also to the wickednesse that the world lieth in namely working for life to do duties to escape Hell and get Heaven which is to tread under foot the blood of Christ as an unholy thing Heb. 10. 29. in seeking to be justified by the law of works and not alone by the perfect righteousness of Jesus Christ Rev. 1. 5. Jer. 23. 6. Heb 10. 10 14. 10. Freedome from feare causeth love love causeth service the love of Christ constraineth it tends to the comfort of many that through weakness of faith give way to Satans temptations to fear the torments of Hell causeth a feeble mind comfort the feeble mind 1 Thes. 5. 14. its a comfort to many whose children and friends die and leave no testimony of their conversion the fear that they are to suffer so great and endlesse torment hath greatly sadded and troubled the heart of many a parent and friend Proof VII The Reason that God gives that he will not contend for ever nor be almayes wroth for the spirit would faile before me and the souls I have made Isa. 57. 16. man is not able to dwell with everlasting burning Isa. 33. 14. to be in so great a torment as they speak of without end ease and refreshment the spirit must needs fail a small thing will make the spirit fail if so then the reason is the same against the being of a punishment never to end Proof 8. It is not agreeable to the God of nature to go contrary to the law of nature that he hath written in mankind there is planted in man an universal love to man especially to their Off-spring be they obedient or disobedient what bowels of love is there in Parents to their Off-spring when in misery and to others in misery and want sure no man doth desire any man nor creature to indure the torment they speak of one year much less their own of-spring how then may I or can I think so of God to be lesse pittifull lesse mercifull then cruell man Jer. 50. 24. and 6. 23. Hos. 4. 1. to his Off-spring we are all his Off-spring Acts 17. 28. sure God exceeds man in goodnesse if ye which are evill know how to give good things to your children how much more shall your heavenly Father give good things to them that aske him Math. 7. 8 9 10 11. thou Lord art good and dost good Psal. 119. 68. Math. 5. 45. though they were evil and did evil God did good and gave rain Act. 14. 17. They say the fire Dan. 3. 21. is nothing to Hell and that the greatest torment man can devise is scarce a shadow to that in hell by which they declare God to be more cruel than man Proof IX If man had deserved so great punishment why may not God shew that mercy as not to inflict it as well as to let his Sun to shine and his rain to fall on them that no way deserve it seeing he could if he so pleased hinder it we do see men shew more kindnesse to a rebellious and disobedient child then he deserveth may not God do the same so much as God is greater than man so much greater is his mercy love and goodnesse than that in man yea than that that is or ever was in all men all that came from him and all is but the least drop to that great sea and ocean of mercy and love that is in him how little a portion is heard of him Job 24. 14. All nations before him are as nothing and they are counted to him lesse than nothing vanity Isaiah 40. 12 15 17 22. O how great is he that hangeth the earth upon nothing Job 24. 7. he can and will doe for the worst creature far above that which it is able to ask or think