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
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
the present they hope to make God amends for all as an Arminian being drunk said that he was now in the state of damnation but he said he would be in the state of grace to morrow so he comforted himself The lives of many Heathens that have denyed the resurrection of the body and therefore did not hold a hell of torment after have been better then many that seek to escape Hell and get Heaven by their works 2. If fear of hell were a preserver against sin then those that are delivered from the fear of hell that believe they shall be saved they should sin more then others but we find the contrary that none more free from sin then these 3. Experience teacheth that the fear of hell though at first it startleth frighteth men yet that is soon over and is no preserver against sin I knew one set before him the the torments of Hell to keep him from sin and finding that would not do he added vows and curses to keep him from sin I knew another wished the Devil to take him soul and body if he did not doe the thing he spake of and I knew he did it not another wished he might sink into Hell presently if he did the thing he spake of yet did do it before he went from the place the reason is because the lusts of men are stronger than the fear of hell resolutions and curses 2. Because men are given up to their own hearts lusts it may be that they may find that liberty to sinne is the greatest misery and bondage in the world it hath all misery in it whether they sinne with more or lesse feare and could enjoy all the pleasures of sin for a season they will finde they have made a bad bargain of it What fruit had ye of those things whereof ye are now ashamed Rom. 6. 21. If I sin thou markest me Job 10. 14. Be sure your sinne will finde you out Numbers 32. 23. In keeping thy commands there is great reward Psal. 19. 11. in breaking them a great punishment loss of inward peace and comfort a guilty accusing conscience disgrace affliction losses crosses and death the bloody and deceitful man shall not live out half his dayes Psal. 53. 23. I will curse your blessings Mal. 2. 2. see Deut. 28. 3. Men sin beeause they are led captive by the Devil at his will 2 Tim. 3. 6. 2. 26. also men sin because they are under the Law so long as a man is under the law sin will have dominion over a man Rom. 6. 14. Sin shall not have dominion over them that are under grace 4. Men sinne because they have not received power from on high against sinne untill they receive that power they cannot but sin Thou hast led captivity captive and given gifts for men Psal. 68. 18. untill Christ by his spirit set the soul at liberty it is in bondage and enthralled to base lusts But if the son shall make you free ye shall be free indeed John 8. 36. but not till then see Eccles. 8. 11. the punishment of the Magistrates keeps men from abusing others more than fear of Hell men would be exceeding dissolute if under no Discipline of Superiours 5. Men go to sin for comfort sweetnesse and satisfaction but when satisfied they goe not to sin to act for life is no love to God nor self-deniall nor any spiritualnesse nor will it do them good it 's not accepted of God nor will it continue such so restrained oft-times do exceed all others in sin the spirituall soul that lives in the enjoyment of the love of God needs no such weights to procure its motion he acts from a new life and principle to the glory of God and good of others and in this work and labour of love is more sweetness than is in all the pleasures of sin which are but for a season It is great ignorance for any to think that it is in the power of any man to sinne as much as he will if this be proved all Objections are answered and this the Scripture proves that without the will of God men cannot do any thing not so much as go to a City unlesse God will Jam. 4. 13 15. God worketh governeth and disposeth all things after the counsel of his own will Ephesians 1. 11. 1 Ioh 5. 21. Acts 18. 21. Rom. 9. 18. Who hath resisted his will Gods will is done Luke 11. 2. Hebr. 2. 4. Eph. 1. 5. Acâ—s 13. 20. the measure of mens sins are setâ— men cannot do more nor less than their measure they fill up their measure alway 1 Thes. 2. 13 it was determined how oft Peter should deny Christ Luke 22. 31 34. wiâ—h ver. 61 64. God saith if you will believe him The wicked shall do wickedly Daniel 12. 10. they cannot cease from sin 2 Pet. 2. 14. That which is determined shall be done Dan. 11. 26. he that restraineth the clouds that they drop not down rain he made a decree for the raine Joh 28. 26. and the earth that it bring not forth grass Deut. 2. 23. He that stilleth the winds and the tempest Psal. 107 29 30. that saith to the waves of the sea Hitherto shalt thou come but no further and â—ere shall thy proud waves be stayed Job 38. 11. he râ—straineth men from doing their wills when he pleases they would go further but he restraineth them Job 18. that they cannot doe the things they had appointed to doe Genes 20. 6. 31. 24. 35. 5. 30. 10. Revelat. 20. 3 12. O Lord I know the way of man is not in himselfe it is not in man that walketh to direct his steps Jerem. 10. 23. Psalm 73. Prov. 4. 12. A mans heart deviseth his way but the Lord directeth his steps Prov. 16. 9. The preparation of the heart and the answer of the tongue is from the Lord Prov. 16. 1. The heart of the King is in the hand of the Lord as the rivers of waters he turneth it whithersoever he will Prov. 12. 1. Man his dayes are determined Jo. 7. 1. 14. 5 14. and the bounds of his habitation Acts 17. 26. So are his works and sins surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Ps. 76. 10. Setting aside the opinions and conjectures of mens devised Fables I am fully satisfied with the testimony of the word of God besides their own testimony which is sufficient against themselves with which I see through the thick darkness of the inventions and traditions of men Severall Considerations that there is not to be a punishment after this life that shall never end 1. We doe not finde the place of Hell mentioned in any of the Six dayes work of God if it be a place it is a created place and so a part of the Creation of God the Whale is mentioned in Scripture if there be a place of Hell it is a greater thing and in
Proof X. Because Gods general goodness in the creation of the world is to all his creatures and also in his ordinary dispensation is towards and for the whole Universe of mankinde he hath provided room enough for all men and creatures and all good things for all the profit of the earth is for all Eccles. 5. 9. God hath commanded us to doe good to all he that hath two coats is to impart to him that hath none and he that hath meat must do so likewise Luke 3. 11. all which doth hold forth Gods good will and care to mankind he that would not have them suffer the torment of misery and want that taketh care to prevent that little and short misery will not impose a far greater never to end Proof XI Their opinion lesseneth the goodnesse of God and limiteth to a few whereas the Scripture declares it to be to all Romans 5. the creature it selfe shall bee delivered from the bondage of corruption into the glorious liberty of the sons of God Romans 8. 19. the whole Creation and every creature is Angels and men Jewes and Gentiles verse 20. Mark 16. 15. in bondage to corruption subject to vanity Idolatry and delusion of the Devil that know not nor partake of the glorious liberty of the sons of God shall be delivered from this bondage into the said liberty for God was in Christ reconciling the world to himself 2 Corinthians 5. 19. this is spoken to perswade them to be reconciled to God verse 20. which shewes it to concern mankind the Protestants in Poland understand by every creature Angels and men they say there will come a time when the Angels and wickedest men shall be freed Origen one of the Fathers held that at last all should be saved men and Devils the generality of the Fathers held that all souls shall be purged by fire of the last Judgement and so passe to salvation Moulin pag. 135. see Rom. 11. 22 23 27. All flesh shall see the salvation of God Romans 8. 19. see 1 Timothy 2. 3 4 5. Isaiah 47. 17. The glory of the Lord shall be revealed and all flesh shall see it Isaiah 40. 5. the times of the restitution of all things God hath spoken by the mouth of his holy Prophets since the world began Acts 3. 21. they shall in time be delivered from their bondage for which deliverance they groan are not all Angels and men obedient or disobedient the creation of God if so the worst shall partake of the liberty of the Sons of God as the whole creation came from God or rather is in God for in him we live it shall be taken up into the same glory a good the larger it is the better if it be good to shew mercy to some is it not more good to have mercy on all Romans 5. 18. Plato could say God being a supreme good there was no envy in him to any of his creatures but rather a desire that all might be made like him this is so great and glorious a discovery of God and that all men are in God for in him we live and move and have our being as certain also of your own Poets have said for we are all his off-spring Acts 17. 28. I have wondred how the Heathen Poets came to know this truth sure God did manifest it to them if all men are in God all men are in Christ for Christ saith I and my Father are one John 10. 30. also if all men are in God for in him we live and move c. if so then all men are in Christ for God was in Christ reconciling the world to himself 2 Corinth 5. 9. all confess that all that are in Christ shall be saved as in Adam all die so in Christ shall all be made alive 1 Corinthians 15. 22. I see God is good and doth good and that it is suitable to the being of God to do good to all and that no such torment of such continuance any way agrees to the mind and will of God Romans 5. puts the second Adam in opposition to the first in saving to his sinning if all Nations be blessed as Gen. 22. 18. every pâ—rticular is comprehended in the generall word All it is a great lessening of the greatness and glory of the fulness and riches of Gods grace to say that God hath made this world for all who are many and the best world to come but for a very few shall the fruit of Christ the Son of Righteousness be more narrow and confined than the Sun in the firmament whose excellency is that its bright raies and beams are dispersed into every corner of the Universe Proof XII It doth no way agree to the spirit of a Saint we may know the mind of God by the mind of a Saint we have the mind of Christ 1 Cor. 2. 16. He that is turned to the Lord is one spirit 1 Corin. 1. 17. God is in them of a truth 1 Cor. 14. Christ in us Coloss. 1. 27. Stephen when stoned cryed Lord lay not this sin to their charge Acts 7. 58. Saints they are ever mercifull Psalm 36. 17. The desire of the righteous is onely good Prov. 11. 22. such torment of such continuâ—nce in the least agree not to the gracious mind and mercifull heart of a Saint he desires not any man nor creature to be in such torment an hour therefore it doth no way agree to the mind of God we find the more the Lord manifests himself in any the more their minds and spirits are humbled the more loving and mercifull they are even to their enemies and can do them good for evil Proof XIII Such torments do not in the least agree to the mind and will of Christ Christ is full of love and mercy to the worst men it was truly said of Christ He was a friend to Publicans and Sinners He the best friend to them that ever was when they crucified him he said Father forgive them Luke 23. 34. when the Disciples would have had fire to come down from Heaven to consume Christs enemies he rebuked them Luke 9. 54. he that will by no meanes suffer his enemies to suffer a short deâ—th by fire will not inflict upon them a more terrible fire never to end ye may know the mind of God by the mind of Christ for Christ is God a like equall Acts 28. Heb. 1. 3. and as one I and my Father are one Joh. 10. 30. Proof XIV Such punishments agree not to the fruits of the holy and blessed God the fruit of the spirit is love joy peace goodnesse c. Galatians 5. 22 23. the fruit of the spirit is in all goodnesse Eph. 5. 9. The words of the Lord are pure words Ps. 12. 6. The words of the pure are pleasant words Prov. 15. 25. good words comfortable words the holy Spirit is calâ—ed a Comforter not a tormenter the pure spiâ—it of love sends forth only love and sweetness Proof XV No