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
expounds it so the word in the Greek is an adversary of the Law Pro. 6. 3. Luk. 12. 38. mention is made of the Magistrate Gaoler which are terms and offices properly fitting the buâ—iness of this life a like place is Mat. 18 34. to understand Luk. 5. of their hell doth imply free will and falling from grace and that suffering in hell is a satisfaction and payment of the debt they will confesse in hell there is no Gaol-delivery nor any redemption therefore it suits not to their purpose it is conceived that hell is deep within the earth reason concludes it must needs be dark the grave is called the Land of darknesse Job 10. 21. 22. the cruelty of the enemy is called thick darkness Joel 2. 1 to 14. the Greek Poets say it is dark they compare the darknesse thereof to a certain Territory that lieth between Baiae and Cumae where the Cimeria inhabit so invironed with Hills that the Sun never came to it wherupon the Proverb comes darker then the darknesse of Cimeria but the chief cause is because they are in darkness without the light of the word for darkness is in this life we cannot order our speech by reason of darkness Job 38. 19. where no light is there is utter darkness when the eye is evil the whole body is full of darkness Mat. 6. 23. the dâ—rk places of the earth full of cruelty Ps. 74. 20. ignorant men are in the dark and full of works of darknesse Romans 13. 12. that would have others tormented with cruel tortures and death because not of their opinion in Religion all unconverted men are in darknesse they are of the night 2 Corinth 6 14. Gen. 5. Christ is the light and Saints are the children of the light what communion hath light with darknesse 2 Cor. 4. 14. Darkness covered the earth till Christ the light came to give light to them that sate in darkness Isa. 61. 12. Luc. 1. 79. who hath delivered us from the power of darkness Col. 1. 13. who hath called us out of darknesse into his marvellous light 1 Pet. 2. 9. The people that sate in darknesse saw a great light and to them that sate in the region shadow of death light is sprung up Mat. 4. 16. ye were sometimes darkness but now ye are light in the Lord Eph. 5. 8. The chains of darkness are not material chains but so called because they are fast in darkness and cannot get out the Law worketh wrath when that cometh into a dark and ignorant soul it causeth weeping and gnashing of teeth Luk. 13. 28. â—eing sad and comfortlesse Of burning the Tares Mat. 13. 30. Is at the end of the world verse 39. The Tares are the wicked the Harvest is the end of the world by which it appeares the wicked with the earth shall be consumed by fire 40 42. 2 Pet. 3. 7. Is any so weak as to imagine the earth will ever burn and never be consumed I have seen one burned to ashes in an houre in our cole fire they say our fire is but painted fire to that in Hell if so then it will of necessity follow that so much as that fire is hotter than our fire so much sooner shall the body be burnt and consumed in that more fierce and terrible fire The wrath to come 1 Thes. 1. 10. 35. 9. The late Annot. Bible say they were to fill up a full measure of their own and fathers sins because God intended to sweep them away by the hand of the Romans to cut them off by a temporall death which was the wrath to come to fill up their sins for the wrath is not shall come upon them to the uttermost 1 Thes. 2. 16. We are by nature the children of wrath that is liable to wrath inward and outward Thy wrath lieth hard on me Ps. 88. 7. The wrath of God is the hiding of his face Isa. 54. 8. Outward wrath is temporall destruction he cast upon them the fierceness of his wrath Ps. 78. 49. destroyed them Deut. 7. 10. Lev. 10. 6. Jos. 9. 20. 22. 20. Numb. 19. 40. Ezek. 3. 7. 2Chr 19. 10. Psal. 90. 6. Of the word Cursed It is to be barren so the Earth Figtree were cursed Mat. 11. 2. It is to be a servant of servants Gen. 9. 25. Josh. 9. 23. to want prosperity Deut. 28. 16 17 18 19. Mal. 22. to die a violent disgracefull death 2 Kings 2. 24. Deut. 21. 23. to be a Fugitive a Wanderer Ps. 59. 12. to eat in sorrow Gen. 3. 17. to endure pain and hardship 14. Lev. 11. 42. Of eternall Damnation The word damned Mar. 16. 16. 2 Thes. 22. Rom. 14. 23. in Greek is judged Damnation is Judgement eternall Damnation is eternall Judgement a Judgement is a Sentence the Sentence is to a second death called Eternal because it is not to be reversed The word Reprobate Is in the Greek of no judgement a reprobate mind is a mind void of judgement see Râ— 1. 28. 2 Tim. 3. 8. Tit. 1. 16. See the â—otes in the margin Of the word Fire Fire is put for fiery trials 1 Pev 4. 12. inward troubles fire in my bones Lam. 1. 13. 2. 4. the tongue is a fire 2 Sam. 3. 6. 5. 2. his word is fire Ier. 23. 29. Gods Spirit fire Mat. 3. â—1 bapâ—ized with fire 1 Cor. 10. 2. God is a consuming fire â—eb 13. last Bellarmin and Bâ—llinger and others say the fire of Hell is materiall fire kindled with wood and alledge for it Isa. 30. 33. Isa. 66. 24. the fire of Hell is true and substantiall fire kept under the earth to puâ—ish withall saith Tertullian The fire of hell cannot be corporal fire for these reasons 1. Our fire is corporal they say our fire is but painted fire a shadow to that therefore it is not corporal fire 2. Corporal elementary Fire is light and enlightneth the place where it is in Hell they say is utter darkness if so the Fire of Hell is not corporall Fire 3. Corporal Fire consumes speedily all combustible matter cast into it they say the Fire of Hell ever burneth and never consumeth that cast into it therefore it is not corporal Fire 4. They say the Fire of Hell is invisible then it is not corporal for that which is corporal may be seen 5. Corporal Fire may be quenched the Fire of Hell they say is unquenchable therefore it is not corporal 6. Corporal Fire goeth out without wood theirs not therefore not corporal 7. They say the Fire of Hel is eternal if so it is not corporal corporal Fire is seen things seen are not eternal 8. They say the absence of God is the greatest torment in Hel corporal Fire is a greater torment to the body than the absence of God Lastly corporal Fire cannot work upon a Spirit the Devils are Spirits therefore cannot be tormented with corporal Fire saith Willet Synops page 1023. to say God is able to make
the undoubted word of God there can be no errour but in the translation there are and may be errours the Bâ—ble translated therefore is not the undoubted word of God but so far onely as it agreeth with the Original the writings of the prophets and Apostles and in as much as our English translation as he saith is not the undoubted word of God what is that preaching worth that is proved by it the false glosses and interpretations which are put upon the scriptures by men learned in the languages who have made inconsiderate and bold assertion without proof in not keeping to the true and proper signification of the words thereof hath caused many errours and great trouble and confusion they put the word LUCIFER for the day-star Isa. 14. 12. They have forsaken the fountain and digged to themselves cisterns as Jer. 2. and we see the people are willing to give up themselves to a Ministry of fables 2 Kings 4. 4. 2 Pet. 1. 16. that makes the scriptures say and unsay which being interpreted is to make them say just nothing the force of education and the custome the country-men live in is such as ordinarily ingageth them to a prejudice and evill opinion against all principles contrary thereunto though of divine inspiration hence the Papists Turks and severall sorâ—s of Protestants cry down and censure each others judgment and opinion as abominable Errour Heresie and Blasphemy The third Pillar that upholds hell torments are fond Expositors that interpret sheol for hell-torments so Dr. Fulk calls them in his defence pag. 90. I would know why interpreters understand and translate a hell of torments from the Hebrew and Greek as is not in them as themselves confesse as hath been shewed they will take sheol figurâ—tâ—vely and say by Tophet hell is figured which is a fancy a fable and delusion that is strong in many that expound scripture without sense or reason it is as improper to interpret sheol for a place of torment as to interpret the word house to signifie a horse the scripture is not of private interpretation a sense arising out of the brain of an interpreter is a private interpretation and as the Scriptures are not of man but of the holy Spirit so the interpretation of them is not to be of man but of the holy spirit oracles signifie the answer of God Rom. 3. 2. see John 12. and how readest thou Luke 10. 26. to interpret words figuratively that are to be understood literally and words literally that are to be understood figuratively is licencious and destructive to the faith of the Gospel we are not to interpret any place figuratively unless that figurative sense be expressed in a plainer place of scripture if a man will have an erroneous perswasion whatsoever the scripture saith to the contrary he will have it to be a figurative sense they will be left in the clouds of their own perswasion so instead of proving their hell of torments never to end by the scriptures Ruffinus and others say they that will not believe it shall seal it which is no proof but a meer shift as very a lye as Nurses use to still children by telling them of a great Bulbegger and that a man will come downe the chimney and carry him away but not any but children and fools will be scared with such Bulbeggers The fourth pillar that upholds their Hell-torment is the consent of their Preachers their learned and godly men agree herein but their weak and various and uncertain grounds declare that they have not studied the point but when teachers and hearers are ignorant any thing will serve and pass for truth the simple believe every word all sorts of Priests agree and abuse the people the Mahometan Priests blow a powder into their eyes that come to see Mahomet hang that maketh theÌ„ quite blind that for ever after they are led and the Priests say that the glory of the sight of Mahomet is so great that it taketh away their sight for ever after and about Easter-time for ten dayes there is great joy about a great fire for their Priest Mahomet and those that cast themselves into the fire and are burnt to death are counted Martyrs and once a year the tomb of Mahomet is carried abroad upon a cart and his Priests say that those that put themselves under the wheel of that cart and are crushed to death they say to dye Martyrs and some are so simple to do so that so they may dye Martyrs so the antichristian-priests and aâ—l sorts of Priests have greatly deluded and deceived the people blowing something into their eares that for ever after they are not able to hear and receive the truth but as M. Beza did detest the Papists Limbus and purgatory so do I their dreams of hell it being a device of man without scripture with all their uncertain brain-sick fancies for the imaginations of men have no end The 5. pillar of hell is their wresting the scripture to uphold their hell of torments this cozeneth and deceives many under colour of divine authority when it s but humane though they are not pleased publickly to say so because it streams not to their purpose the Scriptures they alledge to prove it is above considered if any say I wrest Scripture I appeal to the learned in the Languâ—ges for to them concerneth the decision of the signification of words who as I have shewed testifie with me The sixth pillar of Hell is their Arguments and Reasons they bring to prove Hell-torments which have been considered The seventh pillar of Hell is a strong Perswasion that is in men that the believing Hel-torments is a great means to leave sin and to live a holy life and the not believing Hel-torments is a means to commit all sin with greedinesse and to live as they list for they say men live as though there were no Hell Carnal hearts of men taketh offence of every thing except the Law of Workes doing to be saved the Doctrine of Eleâ—tion Gods free Grace and Salvâ—tion only and alone by Christ without Woâ—kes Rom. 4. 6. is changed to be one of the greatest Doctrines of liberty to â—in that ever was and is by the ignorant made a stumbling-block and rock of offence and a cause of carelesness in many Ludovick said if I be saved I be saved If I be damned I be damned the Papists say if good works save us not to what purpose shall we doe them then we may live as we list if we be appointed to life we shall be saved though we sin never so much if we sin we have an Advocate 1 Joh. 2. 1. not any thing can separate us from the love of God Rom. 8. if we be not appointed to life we cannot be saved though we should doe never so much good ye see how this truth is turned to wantonnesse the Apostle exhorts not to turne this grace of God into wantonness Rom. 6. 1. 15. the corrupt
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
us so to conceive p. 1014. also they say in Hell is inward and outward darknesse 2. A lâ—ke of Fire and Brimstone 3. Fire unquenchable 4. Worm and prick of Conscience 5. Malediction 6. Desperation second death Christ suffered none of these therefore Christ suffered not the torments of Hell to be ever in these in that place they will not say Christ is how in if Christ had suffered the pains of the damned yet unlesse he suffer them without end Christ suffered not the punishment of the damned in Hell which they say we were to suffer also they say they suffer not those torments without sinne and desperation will any say Christ so suffered also they say in Hell they shall see the story of their sins before their eyes the wrath of God lying upon them for their sinnes cruell indignation horrible outcries blasphemies fretting for horrible torments endlesse pains without all hope or comfort who dare say Christ suffered any of these some that are for the torments of Hell confess that it stands not with the dignity and worthiness of Christs person nor with the holinesâ—e of his nature nor the dignity of his office to suffer in that locall place eternally finall rejection with desperation with the worm of conscience agreeth not to the holiness of his person finall rejection Christ suffered not nor eternall flames nor the second death for Christ to suffer these were to destroy the work of our Redemption Christ could not be subject to destruction Willet Synops p. 1009. Christ suffered none of these punishments therefore he suffered not the torments of Hell Christ was heard in that he feared Christ did not fear the torments of Hell therefore he did not partake with us nor deliver us from them Christ did not deliver us from any thing which he suffered not eternal fire in Hell he suffered not nor are the pains of this life the paines of Hell therefore if there be any such Hell or punishment Christ suffered it not and therfore we must suffer it see ye not whither this their Doctrine tends to overthrow the sufficiency of Christs suffering and our comfort in leaving us to suffer the said torments our selves Christ leaving his suffering an example if we suffer with him c. Rom. 8â— 17. Must we suffer the torments of Hell I believe Christ hath born the whole punishment of sinne in it I am saitisfied and desire no more but how Christ suffered the torments of Hell I nor them selves see not they say Christ being God made an infinite satisfaction paying at once upon the Crosse that which we should have been ever a paying I grant Christ is God but the Godhead did not nor could not suffer if the Godhead of Christ was to make satisfaction to God is to say God satisfieth God and if Christ as God was to make satisâ—actâ—on to what purpose was Christ to be made man and die if ye say Christ was to make satisfaction in both his Godhead and Manhood doth the Godhead need the help of the Manhood to make satisfaction It is not proper to say God was to be satisfied for he was never unsatisfied God is perfect infinite happy unchangeable how is he so if he were ever unsatisfied to say God is or ever was unsatisfied is in effect to deny the being of God to say he is not happy for satisfaction and content belong to happiness where there is no satisfaction there is no content because no perfection God is one to us there is but one God God was in Christ reconâ—iling the world to himselfe 2 Cor. 5. 21. that is Father Word and Spirit God is one not one Divine Nature in Christ satisfying and another in the Father satisfied but the Father in the Son God in Christ the essence of God is one and the same reconciling the world to himselfe God was never unreconciled to the world its onely man that is at enmity and unreconciled therefore it is said he reconciled them to him the change is in the Creature not in God Mal. 3. 6. if the Manhood of Christ was to make satisfaction to God how can man that is finite satisfie that which is infinite unlesse you will affirm the Godhead of Christ did suffer there was not any thing to suffer but the Manhood of Christ can the suffering of man satisfie God man is finite so is all he doth sin is a transgression of the Law sin is a disorder of the Creatures first and chiefe being which stands in righteousness and is an eclipse of the glory of man Sinne is a defect and discovery of the weaknesse and mutability of the reasonable Creature sin cannot impeach God If thou sinnest what doâ—st thou against him or if thy righteousnesse be multiplied what doest thou unto him if thou be righteous what givest thou unto him or what receiveth he at thy hand thy wiâ—kedness may hurt a man as thou art and thy righteousnesse profit the Son of Man Job 34. 6 7 8. God hath all satisfaction in and from himself not from any thing without or besides himself God gave not a Law to himselfe to satisfie but to man the Law belongs onely to the humane nature therefore Christ was a man He took on him the form of a servant and became obedient to death the deaâ—h of the Crosse Phil. 2. 7 8. a body Heb. 10. 10. obedience belongs to the humane will The man Christ made a curse for us hee was bruâ—sed for our iniquittes and with his stripes we are healed Isa. 53. 5 10. it was blood that washed away our sinnes Rev. 1. 5. therefore it is said By the obedience of one man we are made righteous Rom. 5. 10. the word saith not by the obedience of God nor of God Man God is satisfied but by the obedience of one man we are made righteous the man Christ Iesus 1 Tim. 2. 5. the worthinesse of Christs person did not abolish the equity of the Law of God and exempt him from suffering that he ought to suffer Luke 24. 25. Some say the suffering of Christ was infinite but the Word saith not so the punishment of sin is death he tasted death he died for us it is no infinite thing to die they reply the sin of man is infinite because against an infinite God to say sin is infinite in a strict sense is to attribute too much to sinne and too little to God to give that to sin which is proper to God to equall sin with God is in effect to deny the being of God because there can bee but one infinite also to say sin is infinite is to make all sin alike equal for there is no degrees in that which is infinite sin not being infinite needs not an infinite satisfaction they say infinite Majesty offended infinite punishment imposed but it 's but their say so because it is without and besides the Word of God the punishment of sinne is not to be taken from the inâ—initenesse of God
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