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
be understood Mr. Aiâ—sw on Psal. 16. 10. saith that place through custome is taken for the place of the damned but is not so to be understood the word being Sheol Maâ—olat on Apoc. pag. 282. saith the Fire of Gehenna is the place of the damned others of them deny it M. Leigh saith Dives proves it D. Fulk and others deny it See ye not the great doubting and uncertainty they are at among themselves they grope in the dark without light Job 22. 5. by their Reeling Staggering and Stumbling that they are so drunke they can finde no ground to stand upon they understand not whereof they affirm yet each of them hugs his own apprehension It is very strange that in a thing so signall of which they say they see it in the Word of God that they can no way agree concerning it O ye learned in the 7 liberal Sciences tell us how to reconcile these things in point of truth or tell us in as much as ye speak contraries as yea and nay which of you we are to believe Have we not all cause to say herein Where is the Scribe where is the disputer of this world hath not God made foolish the wisdome of this world 1 Cor. 1. 20. he frustrateth the tokens of liars and make diviners mad and turneth wise men backward and maketh their knowledge foolishnesse Isaiah 44. 25. Mr. Edward Leigh Esquire and Master of Magdalene Hall in Oxford presents his reasons to prove Hell-torments or punishment after this life for some to endure never to end let them be considered Prov. 18. 17. Mr. Leigh saith the conscience of man hath a fear of some punâ—shment after this life provâ—s it Answ. If they have that doth not prove it because the consciences of men are as they are instructed according to the Proverb Such Doctor such Scholar hâ—nce it is that the conscience of a Papist tells him it is not lawfull to eat flesh in Lent nor of a Friday And whoso killeth you will think he doth God good service Joâ—. 16 2. that is his conscience the consciences of some men are almost if not altogether for some evill therefore that proves it not Mr. Leigh the Heathen held there was a Hell a being and place for wicked men after this life Answ. Why did ye not say and prove that they hold that they shall be in torment never to end The Heathens do not believe that there is to be such a punishment after this life for they deny the Resurrection of the body therefore they burn the body and save the ashes in an urn for a memorial they believe as Pithagoras the Phiâ—osopher â—aught that the soul goeth from one body into another man or beast that some of the Philosophers grew so tender that they would not kill any beast nor fowl for they said it may be it is my brother or my sister These Heathen Greek Poets were long before the coming of Christ in their treble division of the world they fain three Gods Jupiter the god of Heaven Neptune the god of the Sea and Plâ—to the god of the Earth in which they say he keeps his Court Palace no word of torment that would make it a poore Court and Palace so Homer and Noninus Greek Poets Homer wrote of the destruction of Troy which was neare a thousand yeares before the birth of Christ Homer is one of the most ancient Records extant it seems in his time there was no mention of a hell of torments never to end the said Poets call Pluto Summanus as being chief of the Maunes or Spirits below to pacifie these ill spiriâ—s a feast was kept in February with wax candles burning to Pluto called Candlemas-day so Mr. Jess in his Almanack the Cretians are alwaies lyars Titus 1. 12. the greatest lyars in the world that will fancy fain and say any thing is it a thing possible that wax candles above the earth should give light thousands of miles into the earth to pacifie those ill spirits there it seemes they are not in any great torment if a little light will pacifie them the Poets say hell is twice as deep as heaven is high Astronomers say Jupiter the second plannet is 72. millions of miles above the earth if hell be twice as deep it is a hundred and fifty four millions of miles to hell which is Fabulous so there Cerebrus three heads and Charons boat to row men to Pluto so the phantasy of Purgatory did spring first from the Heathen Poets long beâ—ore the coming of Christ as appears by Plato and Virgil who have described at large the whole Common-wealth and all the orders and degrees of Purgatory these with their Elisium Fields and many other of their barbarisms by long use became venerable Your opinion is fitter for Heathens than for Christians if the Heathens do hold as you do are we to believe in Religion as the Heathen I passe not what they nor any else say unless they can read it me in the Word of God we cry To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Isa. 8. 20. Mr. Leigh saith clear reason proves it God is just many abominable sinners enjoy more prosperity in this life than those that live far more innocently must be punished hereafter according to the multitude and hainousness of their sins Psal. 73. 17. Answ. I see you are more bold to affirm than able to prove doth reason deny the punishment to be just except it never end the Scripture you alledge say they have an end and you say they shall never have an end that is your clear reason to say some are worse than others therefore they are to suffer a punishment never to end so you exclude Mary Maâ—dalen and the poor Prodigal bâ—t it is but your bare affirmation without proof your reason is that God should shew mercy to little sinners but none to the great sinners they must not be saved but this your clear reason is clear against the will and wisdom of God who is pleased to sâ—ve of the worst of sinners as appears Luke 7. 47. 1 Tim. 1. 19. Acts 9. 13. if some enjoy more prosper prosper ty then others must they therefore suffer a punishment â—ever to end outward prosperity is a great blessing and you make it a great curse if that you say were true there is no cause in the day of prosperity to rejoyce Ecl. 7. 24 nor to say O Lord I beseech thee send me now prosperity Psa. 115. 25. in saying greater sinners you judge according to outward appearances both for sin and punishment and may be mistaken in both what they are in the inner man for sin punishment you know not the heart of unbelief and rebellion of spirit in others nor how God punisheth them in their spirits sin is punished in this life Mr. Leigh saith its just they should suffer for ever who if they had
endlesse woe in Brimstone and Fire which thou mightest so often and easily escape which overthrows the Doctrine of Election also they say the sense of losse in hell is greater then the sence of pain So they make the sensible want of the presence of God the greatest torment in hell and that is in this life I am cast out of thy sight Psal. 31. 2. it followeth by their doctrine that the greatest torment of hell is in this life Mr. Leigh saith in his Body of Divinity the sense of Gods wrath rage of Conscience guilt fear dispair the soul cannot melt with greater torment if so then this is not a worse torment in hell then is in this life Water is so scarce in hell that Greenwood saith the damned prize a drop of water above ten Thousand worlds and yet they affirm those in hell shall continually weeg c. therefore their own sayings agree not The first Author of the opinion of the torments of hell never to end was Marcion the Heretick that held that Christ was not a man but in semblance and that there was two beginnings two Gods one good one bad that there was torments for some in hell was first invented by him he determined the reward of the creature either in torment or refreshment to be laid up for them in hell he was the first author thereof by Tertullians confession as â—aith Dr. Fulk in his Defence pag. 83 84. see and behold the Originall of your opinion of the â—orments of hell an evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6. 45. The seven pillars of Hell shaken and removed The Greek Fathers were the first pillars of Hell-torments this came to pass by reason of the ignorance of the Fathers in the Hebrew tongue their not understanding the word Sheol deceived them so saith Dr. Fulk in his Defence P. 77. The second pillar of Hell-torments were the writers of the Hebrew and Greek Copies of the Bible their defect hath put us to a great losse the original copy the Apostles wrote is not onely unknown to us but to the learned we do not heare of any alive in England that can produce the New Testament the Apostles wrote it s not enough that they say that we have books in Hebrew and Greek unlesse wee could certainly know that these copies as they call them agree word for word with those that were wrote by the Prophers and Apostles many boast of Gods preserving the Hebrew and Greek Bible amidst so many enemies as God hath beene pleased to deliver up Christ and his people so also the Scriptures into the hands of sinners to be used at their pleasure it is wonderfull to consider what adding and altering the Scriptures have been subject unto one Pope publisheth what he please for scriptures as Pope Urban the 5. and within 2 yeares after Pope Clement that succeeded him calls them in and burneth them and puts out what he pleaseth and calls it the holy scriptures if ye will believe the Testimony of the learned and godly Protestant Writers who have not been esteemed Blasphemers nor Hereticks as Dr. Fulk M Beza M. William â—erkins Dr. Amis and others Dr. Fulk saith that some Greek copies are altered it is not unlike in his answer to the Remist to the Reader pag. 43. And which is more he saith corruption hath happened to all copies this day extant in his answer to preface page 11. 15. 16. whole verses omitted in some copies as 1 Joh. 5. 7. is not in some copies nor in the Syriack which is ancient as Apostles read not this verse at all but is extant in others and that there is at least sixteen various Greek copies of the New Testament Jus Divinum pag. 66. Dr. Lightfoot saith Mr. Beza was a man that alwayes questioned the Text to see so many differing Copies would put any one to a stand which to believe Master Perkins saith it must not seem strange that words in the Margin have crept into the Text Doctour Amis saith Helps governments in the first of the Corinths 12. 8. are not in the Original he supposeth it to be done by the Prelates in favour of their Government the Preachers who call themselves Divines have assumed and challenged Divine Authority to frame all Copies and Translations and to expound all Texts according to their own mindes to maintaine their own Doctrine and Practises to uphold their Power and standing hence it is that each differing parties Translation agree not that party that would have the Magistrate punish Idolatry c. hâ—ve made a Text for it Job 31. 28. to be punished by the Judges but these words are not in the Hebrew but are an addition of their own as appears by the Bible printed in LONDON by the Assignes of John Bill in the yeare 1640. and the Geneva Bible differs from this and from the translation printed by the Stationers LONDON the English Translation hath variety of differences not without evident contrâ—dicton among divers places that might be instanced see verse 9. 18. of the seventh of Daniel in the Geneva Translation verse 9. is I beheld till the thrones were set up and in the Kings Translation printed by the Company of Stationers LONDON the same verse is I beheld till the thrones were cast downe and ver. 18. it is But Saints of the most High shall take the Kingdome and in the Geneva Translation the same verse is And they shall take the Kingdome of the Saints both cannot be true which of these is an English man to believe some say Luther added the word onely to the text being asked why he did it said he did it to make the Apostle say more plainly Faith onely justifieth Dr. Fulk defence English Translation page 80. saith we follow in our Translation as neer as we can the holy Scripture in such sense if any thing be doubtfull as the proper circumstance of the place will lead us unto that we may attain to the meaning of the holy Ghost so then it seemes if the Translator do think the holy Ghost meaneth this or that he may translate it so is not this a large liberty the Jews take no such liberty The Ministers of Lincolne Diocess in the abridgement of their grievances delivered to King James pag. 11 13 14. say that the English Translation of the Bible is a Translation that takes away from the Text and ads to the Text and that sometimes to the changeing and obscuring of the holy Ghost and Mr. Broughton the great Linguist in his Adverisement of Corruption tells the Bishops that the publick Translation of the Scriptures in the English is such as that it perverts the Text of the Old Testament in eight hundred fourty and eight places and that it causeth millions to reject the Old Testament and Dr. Feaâ—ly D. of divinity in his Dipper dipt pag. 1. saith no translation is simply authenticall or the undoubted word of God in
corporal Fire work upon a Spirit and able to make to live without food or refreshment to eternity and to make Fire burn without wood is no proof that he will do so and is as silly a kind of reasoning as to say God is able to do all things with God all things are possible therefore he will do all things men should not build their vaine conceits upon Gods power without his word 2. Others say the Fire of Hell is not corporal but spiritual Fire but that it cannot be neither for there is no spiritual fire if it cease to be natural fire it ceaseth to be true fire it cannot be spiritual because they say it is natural it cannot be natural because they say it is spirituall it cannot be neither of them because they say it is partly corporal and partly spiritual the one to burne the body the other to burn the soul Hell flames are materiall yet not all materiall saith Willet Synop. pag. 1010. if so there are two Fires in Hell Bernard saith Fire shall burn thy flesh and a worm thy spirit conscience accusing Isidore saith their minds burn with sorrow and their bodies with the flame 3. Others say Hell Fire is neither material nor spiritual nor mixt but metaphoricall figurative so Austin and some of the modern Preachers say Calvin thinketh that there is no true Fire in Hell for saith he the wood and worm is to be taken metaphorically but saith another that the Fire is so to be taken I utterly deny Ten opinions of the Learned of the places of Hell 1. M. Edm Leigh Hugo and others say Hell is a bottomlesse pit but there is no place without a bottom which is the earth 2. It is generally agreed that Hel is in the lower parts of the earth but where these lower parts should be Mr. Perkins on the Creed saith no man is able to define the lower parts of the earth is great abasement saith Dr. Fulk on Phil. 2. 7. the lowest degree of Christs humiliation Eph. 4. 10. one part of the earth is not put in opposition to another part thereof but to Heaven Psal. 103. 13. David saith thou hast fashioned me in the lowest parts of the earth Ps. 139. 15. was David born in Hell 3. Bish. Bilson Mr. Wheatly and others say Hell is below but how many miles it is to Hell they do not say nor cannot tell 4. Bellarm. Lyria and others say Hell is in the earth neer the centre thereof if so ye may know how farre it is to Hell the earth being round the circumference thereof being twenty one thousand and six hundred miles the whole consisting of 360 degrees at 60 miles a degree the diameter of the terestrial Globe is six thousand seven hundred and eighty two miles and one eleventh so there to the centre or middle point is three thousand three hundred and ninty miles and halfe at length deep into the earth to Hell but in the day of Judgement when the earth shall be consumed with fire as 1 Pet. 3. 7. where shall Hell be then it cannot be in the centre of the earth when there is no earth 5. Mr. Leigh and others say Hell is a lake the lake is a sea as appears Luke 5. 1 2. where the swine were choaked Luke 8. 33. whose common depth is not half a mile men seek Hell in the bottom of the sea because they know not where to find it Hell cannot be the lake because Hell was cast into the lake Rev. 20. 14. 6. Others say Hell is in the Aire the Devil is the Prince that ruleth in the air Eph. 2. 6. the air then is the Devils hel saith Willet Synops pag. 1018. is so then all we that are alâ—ve are in Hell we do find it is not a place of so great torment for almost all men like is well for there they desire â—o dwell 7. Others say Hell is above neer the third Heavens within the view of the glorious Saints and alledge for it Isa. 66. 42. Rev. 14. 10. if so it is very far to Hell Astronomers say that there are three Heavens above the Firmament where the fixed stars are is a hundred and sixteen millions of miles above the earth which is so high that if a stone or weight should fall from thence and continue falling an hundred and fifty miles an houre it would be eithy eight yeares two weeks four dayes five houres and twenty minutes a falling down to the earth 8. Some say the absence of Gods face is Hell but that is not called hell but wrath Isa. 54. 8. this was Cains punishmen from thy face shall I be hid my punishment is greater than I can beare Genes 4. 13 14. the hiding of Gods face causeth sadness and the breaking of the bones of comfort Psâ—l 5. 81. Behold his eye-lids try the children of men Ps. 11. 4. if shut they are troubled if open they are comforted 9. Some say Hell is in this life and is a guilty accusing conscience Dr. Willet saith a guilty troubled conscience is a Hell and prison of the Soul what may rather be called Hell then anguish of Soul the Judges Tribunal is in the Soul God sitteth there as Judg the conscience is the Accuser fear is the Tormentor guilt in the Soul wounds the Spirit a wounded spirit who can beare Prov. 18. 14. they the spirits in prison 1 Pet. 3. 1 9. this is the wrath of God that abideth upon him that believeth not in the son Joh. 3. 16. Heaven is Gods face and presence and our greatest joy in this life Exod. 33. 15 16. and so will be the next Psal. 17. 5. thou wilt fill me with the joy of thy face in thy presence is fulnesse of joy Act. 2. 18. pleasures or pleasantness that is pleasant joyes at thy right hand in the full enjoyment of thee are sweet delights eternal Some say Hell is a locall place Augustine saith it is not a place Doctor Willet saith the place of Hell maketh not the torments it is a question sâ—ith he whether the place make Hell or the absence of the presenâ—e of God Synops p. 1056. 10. Another saith it is in the other side of the blew cloud that appeareth to us in the air others say where the place of Hell is they cannot tell whether it be in the Earth or in the Water or in the Air it is not revealed saith Greenwood they that have taken pains to find it out are as far from it as ever some of the Ministers of France affirms that Father Coâ—ton the Jesuite did enquire of the Devil for a plain place of Scripture to prove Purgatory so they are at as great a losse to prove Hel by a plain place of Scripture truly translaâ—ed their Hel of torments never to end Also the learned agree not upon which Scripture to ground their Hel-torments upon for that place one of them alledge to prove it another of themselves deny it that it is so â—o