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
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
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
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