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
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
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
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
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
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