a doctrine the story of Dives is no more a proof of a punishment after this life than Judg. 9. 8. is a proof that trees did walk and speak though it is said the trees went forth said c. The story of Dives is not to be understood according to the letter for these Reasons It saith there was a rich man in hell yet all confesse the body is in the grave 2. How could Dives see so far as Abrahams bosome is from hell Mr. Leigh saith the great Chaos between Abraham and Dives signifie an infinite distance which overthroweth their seeing and speaking to each other 3. It saith he saw Abraham yet they say hell is a place of utter darknesse how can any thing be seen in a place of utter darknesse 4. By what meanes can Dives know Abraham from another seeing as all confesse his body is in the grave untill the Resurrection Fifthly How could Dives speak to Abraham his body being in the grave can any speak without the organ of the body Sixthly How shall Dives hear Abraham at so great a gulf and distance as heaven is from hell Seventhly How comes Dives to have such charity in hell to his Five Brethren seeing he had none to them when on earth Eighthly Dives would have Abraham to send to them which cannot be because Abraham knoweth us not Isa. Ninthly How shall Abraham send seeing he hath no communion with us nor passage to us Tenthly To what purpose will it be to send if they will not hear Moses the Prophets neither wil they be perswaded if one rise from the dead ver. 31. it is therefore a parable the scope of it is as Doctor Fulk saith that those that will not heare Moses and the Prophets are not to expect to be called neither by vision nor aparition ver. 26. 30. this parable is not done but represented saith M. Caâ—twright on Luke 16. 30. the story of Dives in Hel is one of their main pillars of hell-torments and by that which is said it is shaken and removed Of Tophet Esa. 30. 33. This place is no proof of hell torments themselves being judges they say hel is deep under ground and Tophet is a place above ground as hath been shewed Behold the days come saith the Lord that this place shall no more be called Tophet nor the valley of the son of Hinnom but the valley of slaughter for in this place will I cause to fall by the sword before their enemies by the hand of those that seek their Lives and their Carcaâ—es will I give for meat for the fowles of the Heaven and they shall bury in Tophet till there be no place to bury in Jer. 9. 6. to 35. Jer. 7. 33. they confesse Tophet is the valley of the Son of Hinnom Tophet hebrew toph timpanum that is to say gehinnom greek gehinna signifieth a tabret or drum-head or any thing that maketh a noise ver. 32. Tophet is ordained of old hebrew yesterday prepared fitted for the King and those with him whom the Lord will there slay for their sins by their enemies it is deep and large fit for great Armies to meet and fight in Fire and much wood to consume the carcases slain there the breath of the Lord like a stream of brimstone doth kindle it not a stream of fire and brimstone but like it the destruction being from God was great and terrible or Fire and brimstone shall be sent from heaven to destroy them there as Eze. 38. 11. Dan. 7. 10. Genes 19. 24. Tophet is another of their chief proofs of the torments of hell and with that which is said it is shaken and removed Of Isa. 66. 24. They shall go forth and look upon the men that have transgrest against me for their worme shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh This place is not to be understood of any punishment after this life because it saith their carcases shall lie to be seen and others shall look upon them in hell they will confess the carcases of the wicked are not now nor hereafter shall be for a carcase is without life therefore not capable of suffering if they â—ay at the end of the world soul and body shâ—ll be united to suffer how is it then a carcase after the end of the world how shall they be an abhorring to all flesh for then there will be no flesh to go forth to look upon them the late annotation of the Bible on Isa. 66. 24. say the carcase are the forces of Gog and Magog which shall be slain neer Jerusalem Eze. 29. 4. to 10. and 37. 36. containeth is apparent for after the slaughter is made of them they shall lie along time unburied and seven moneths shall the children of Israel be a burying them that they may clense the Land Eze. 39. 11. 12. Also the judgment inflicted upon them shew it to be in this life as Pestilence overflosting Rain great haylstones fire and brimstone Eze. 38. 11. and the end why God punished them shew it to be in this life which was that God might be magnified and sanctified in the eyes of many nations after the end of the world he cannot be sanctified in the eyes of any much lesse many nations the worme hath reference to those that are bred and fed upon dead bodies as Act. 11. 29. especially such as lie long upon the ground untill they rot and become as dung and carrion Job 21. 26. Jer. 4. 11. 14. 20. the fire to the burning those bodies not fit to be stirred and removed but to be consumed by fire in the place where they lay Isa. 9. 5. Eze. 39. 6. That lie roâ—ing upon the face of the earth untill they crawle all over with wormes and magets the sight of such is a lothsom spectacle therefore it is said they shall be abhoâ—ring to all flesh the Greek renders it a sight or spectacle it hath relation to Tophet above said and the Hebrew Doctors say the same on this place they shall goe forth out of Ierusalem into the valley of Hinnom and there they shall see the carcases of those that rebelled against me So D. Kimchi and Ab. ezr. in loc. The Worme that shall not dye and the fire that shall not be quenched is in this life and not as they say in hell Mark 6. 43. 44. Rev. 14. 10. 11. Eze. 3. c. Eze. 38. 24. concerne the destruction of Gog and Magog as hath been shewed Concerning Luke 5. 2. they shall not come out thence till they have paid the utmost farthing This place Mr. Leigh doth alledge to prove hel torments and the Papists alledge it to prove their Purgatory and to as much purpose for vers. 25. 26. is Christs councel to avoid differences and to compose them that fall out between maÌ„ and man in this life to prevent sutes in Law and imprisonment so the text shâ—ws and Chrisostom
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
which they put the English word Hell is Gehenna Ge in Greek is the earth or ground and Henna is borrowed from the Hebrew from the valley of Hinnom Doctor Lightfoot in his Epistle of his Harmony saith It is well known the judgement of Gehinna is taken from the valley of Gehinna Tophet or Gehinnom are names of the places of Idolatry there was the Idoll Moloch Of Hell fire Matth. 5. 22. and the everlasting fire and unquenchable fire Matth. 25. 41 46. Fear him that hath power to cast into Hell Luc. 12. 5. The damnation of hell Mat. 23. 33. Maâ—th 5. 22. The fire of Gehinna and the everlasting fire c. how the Jewes understood them it is evidently to be seen in their writings that they understood them of the fire of the valley of Hinnom so saith Doctor Lightfoot to the Reader in his Hâ—rmony because of the Laâ— thou art delivered from the judgement of Gehennah and Baal-tur Gen. 1. 1. The Protestant Writers confess that Mat. 5. 22. Mat. 25. 41 46. Luke 12. 5. is to be understood of the fire of the valley of the son of Hinnom which is Tophet so Mr. Carthwrite Dr. Fâ—lk Mr. Trap and the late Annotations of the Bible and others in danger of Hell fire c. read in danger to burn in the valley of Hinnom or Tophet the damnation of Hell of Hell Gehinnah they interpret these places of the valley of Hinnom or Tophet which place was neer to Ierusalem where they offered their children to Moloch â—osh 15. 8. King Iosiah defiled â—ophet the valley of the son of Hinnom that no man might make his son or daughter to pass through the fire to Moloch 2 King 23. 10. Iosiah commanded all the carrion of the City of Ierusalem to be carried into that valley and burnt there that the carrion might not annoy the City thither saith David Chimchy was carried all the filth and unburied carkases to be burned The Synedrian of the Jewes for some offences sentenced the bodies of the offenders to lie unburied in that valley to burne with the carrion cast there which among the Jewes was counted a great disgrace and for offences most criminal they burned alive in that valley they set the malefactor in a dunghill up to the knees and put a towell about his neck and one pulled it one way and another an other way till strangling him forced him to open his mouth then they poured scalding lead into his mouth which went down into his body and so burnt his bowels Talmâ—d in Sanhedr Per. 7. Mr. Cartwright saith the Jewes sent thither their guilty to be burned in that valley and those they burned there they dealt with as guilty 2 Chr. 29. 3. It is confessed by all that Christ speaketh and alludeth to the Jewish practise in their Judicature therefore the places abovesaid concerne them Secondly the speech of Christ was to the Jewes by birth and education they wrote the New Testament and though it be penned in Greek it speaketh the phrase of the Jewish Nation the Apostle preaching to the Jewes used the word Gehennah Jam. 3. 6. Christ and his Disciples used known terms that they might the better be understood 3ly Because the Jewes had not power to send them to the Hel they speak of 4ly Because the last of the three sins is said to be judged to the fire of Gehennah which if it were to be understood as some would have it it will follow that some sins deserve not hel shall not be punished there which is contrary to themselvs who teach the least sin deservs hell Fifthly Mat. 5. 22. sheweth the ignorance and severity of the Jewes and Pharisees that anger without a cause and Racha a word of disgrace which signifies an empty fellow or wicked wretch as great faults as to say Fool if not greater yet punished less rash anger in danger of the Judgement Racha in danger of the Councel if say Fool in danger of Hell fire to burn in the valley of the son of Hinnom Of the word Everlasting First the fire of the valley of Tophet is so called in that it did burn night and day and went not out Secondly the word Ever and Everlasting the Greeks understand it for an age ever and everlasting are of a like signification and is used for a limited time a time during life He shall serve his master for ever Exod. 21. 6. Lu. 24. 46. that is untill his own or Masters death longer he could not serve him the everlasting Priesthood Exod. 40. 15. was but untill Christ came then it was to ceâ—se as appears Heb. 11. 12 13 14. it is said they shall inherit the land for ever Isâ— 61. 21. that evâ—r was but a little while as appears Isa. 63. 18. Thirdly in that fire is durable and goeth not out until the combustible matter be consumed may be called everlasting and unquenchable for the fire that destroyed the Cities of of Sodom and Gomorrah is called eternall Fire and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a word of as large signification in that it consumed those Cities for where no wood is the fire goeth out Proverbs 26. 26. Fourthly if Fire were everlasting it will not follow that which is cast into it is everlasting the wicked are compared to Chaffe and Stubble fire is not long in consuming them burn the chaff Isa. 5. 24. If any say chaffe will be ever burning and never consumed we know the contrary Fifthly consider that the Scripture sometime use words that exceed their signification and are not strictly to be understood according to their letter and signification of those words as John 21. 25. The things that Iesus did if they should be written I suppose the world it self would not containe the things that should be written A large expression What! will not the whole world contain a record of the actions of one man the meaning is they would be too great so sinne and the strength of the Aethiopian army are said to be infinite Job 22. 5. Nah. 3. 9. that is very great for the world and all in it is finite Isa. 40. 17. These considerations shew how such words are to be understood and it may satisfie us herein Is it not a very strange thing that themselves should confess that the English word Hel is in the Hebrew Sheol and in the Greek Haides and Gehenna and that they are to be understood as aforesaid that they should for the said words translate it in English Hell then expound Hell for a terrible and dreadfull place of torment never to end O horrible abuse and blasphemy against God and his word and even all men are deluded and deceived thereby verily verily they deserve the name they give to others of denying the word of God The Story of Dives Luk. 16. 30. Is not any proof of any torments in hell because it is a parable not a history of a parable we are not to ground
expounds it so the word in the Greek is an adversary of the Law Pro. 6. 3. Luk. 12. 38. mention is made of the Magistrate Gaoler which are terms and offices properly fitting the buâ—iness of this life a like place is Mat. 18 34. to understand Luk. 5. of their hell doth imply free will and falling from grace and that suffering in hell is a satisfaction and payment of the debt they will confesse in hell there is no Gaol-delivery nor any redemption therefore it suits not to their purpose it is conceived that hell is deep within the earth reason concludes it must needs be dark the grave is called the Land of darknesse Job 10. 21. 22. the cruelty of the enemy is called thick darkness Joel 2. 1 to 14. the Greek Poets say it is dark they compare the darknesse thereof to a certain Territory that lieth between Baiae and Cumae where the Cimeria inhabit so invironed with Hills that the Sun never came to it wherupon the Proverb comes darker then the darknesse of Cimeria but the chief cause is because they are in darkness without the light of the word for darkness is in this life we cannot order our speech by reason of darkness Job 38. 19. where no light is there is utter darkness when the eye is evil the whole body is full of darkness Mat. 6. 23. the dâ—rk places of the earth full of cruelty Ps. 74. 20. ignorant men are in the dark and full of works of darknesse Romans 13. 12. that would have others tormented with cruel tortures and death because not of their opinion in Religion all unconverted men are in darknesse they are of the night 2 Corinth 6 14. Gen. 5. Christ is the light and Saints are the children of the light what communion hath light with darknesse 2 Cor. 4. 14. Darkness covered the earth till Christ the light came to give light to them that sate in darkness Isa. 61. 12. Luc. 1. 79. who hath delivered us from the power of darkness Col. 1. 13. who hath called us out of darknesse into his marvellous light 1 Pet. 2. 9. The people that sate in darknesse saw a great light and to them that sate in the region shadow of death light is sprung up Mat. 4. 16. ye were sometimes darkness but now ye are light in the Lord Eph. 5. 8. The chains of darkness are not material chains but so called because they are fast in darkness and cannot get out the Law worketh wrath when that cometh into a dark and ignorant soul it causeth weeping and gnashing of teeth Luk. 13. 28. â—eing sad and comfortlesse Of burning the Tares Mat. 13. 30. Is at the end of the world verse 39. The Tares are the wicked the Harvest is the end of the world by which it appeares the wicked with the earth shall be consumed by fire 40 42. 2 Pet. 3. 7. Is any so weak as to imagine the earth will ever burn and never be consumed I have seen one burned to ashes in an houre in our cole fire they say our fire is but painted fire to that in Hell if so then it will of necessity follow that so much as that fire is hotter than our fire so much sooner shall the body be burnt and consumed in that more fierce and terrible fire The wrath to come 1 Thes. 1. 10. 35. 9. The late Annot. Bible say they were to fill up a full measure of their own and fathers sins because God intended to sweep them away by the hand of the Romans to cut them off by a temporall death which was the wrath to come to fill up their sins for the wrath is not shall come upon them to the uttermost 1 Thes. 2. 16. We are by nature the children of wrath that is liable to wrath inward and outward Thy wrath lieth hard on me Ps. 88. 7. The wrath of God is the hiding of his face Isa. 54. 8. Outward wrath is temporall destruction he cast upon them the fierceness of his wrath Ps. 78. 49. destroyed them Deut. 7. 10. Lev. 10. 6. Jos. 9. 20. 22. 20. Numb. 19. 40. Ezek. 3. 7. 2Chr 19. 10. Psal. 90. 6. Of the word Cursed It is to be barren so the Earth Figtree were cursed Mat. 11. 2. It is to be a servant of servants Gen. 9. 25. Josh. 9. 23. to want prosperity Deut. 28. 16 17 18 19. Mal. 22. to die a violent disgracefull death 2 Kings 2. 24. Deut. 21. 23. to be a Fugitive a Wanderer Ps. 59. 12. to eat in sorrow Gen. 3. 17. to endure pain and hardship 14. Lev. 11. 42. Of eternall Damnation The word damned Mar. 16. 16. 2 Thes. 22. Rom. 14. 23. in Greek is judged Damnation is Judgement eternall Damnation is eternall Judgement a Judgement is a Sentence the Sentence is to a second death called Eternal because it is not to be reversed The word Reprobate Is in the Greek of no judgement a reprobate mind is a mind void of judgement see Râ— 1. 28. 2 Tim. 3. 8. Tit. 1. 16. See the â—otes in the margin Of the word Fire Fire is put for fiery trials 1 Pev 4. 12. inward troubles fire in my bones Lam. 1. 13. 2. 4. the tongue is a fire 2 Sam. 3. 6. 5. 2. his word is fire Ier. 23. 29. Gods Spirit fire Mat. 3. â—1 bapâ—ized with fire 1 Cor. 10. 2. God is a consuming fire â—eb 13. last Bellarmin and Bâ—llinger and others say the fire of Hell is materiall fire kindled with wood and alledge for it Isa. 30. 33. Isa. 66. 24. the fire of Hell is true and substantiall fire kept under the earth to puâ—ish withall saith Tertullian The fire of hell cannot be corporal fire for these reasons 1. Our fire is corporal they say our fire is but painted fire a shadow to that therefore it is not corporal fire 2. Corporal elementary Fire is light and enlightneth the place where it is in Hell they say is utter darkness if so the Fire of Hell is not corporall Fire 3. Corporal Fire consumes speedily all combustible matter cast into it they say the Fire of Hell ever burneth and never consumeth that cast into it therefore it is not corporal Fire 4. They say the Fire of Hell is invisible then it is not corporal for that which is corporal may be seen 5. Corporal Fire may be quenched the Fire of Hell they say is unquenchable therefore it is not corporal 6. Corporal Fire goeth out without wood theirs not therefore not corporal 7. They say the Fire of Hel is eternal if so it is not corporal corporal Fire is seen things seen are not eternal 8. They say the absence of God is the greatest torment in Hel corporal Fire is a greater torment to the body than the absence of God Lastly corporal Fire cannot work upon a Spirit the Devils are Spirits therefore cannot be tormented with corporal Fire saith Willet Synops page 1023. to say God is able to make
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
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
not be purged from ye till ye dye then it is purged from them if this iniquity be purged from you till ye dye we learn that death acquitteth Talm. Jerus Sanched fol. 27. Col. 3. After man had sinned God expounded the punishment of the breach of his Law Gen. 3. 14. to verse 20. it is evident that the punishment of the old Serpent the Devill and of the woman and of the man for their sin are onely punishments of this life there is not the least word of any punishment after this life much lesse of a punishment never to end so that by that which is said we may judge of that Mr. Bolton and others say of being everlastingly in a red hot scorching fire depriv'd of al possibility of dying or of being ever consumed in torment eternally they say the fire of hell burneth far hotter then ten thousand râ—vers of brimstone how know they it seeing they never felt it nor they that told you so three drops of brimstone will make one so full of torment that one cannot forbear roaring out for pain yet it must be born so long as God is God O eternity eternity eternity if so they shall have eternall life which is contrary to the Scripture as hath been shewed and is therefore to be rejected also they say that the soul of the wicked goes immediately at dâ—ath to hell to the Devills contrary to Eâ—cles. 3. 21. 12. 7. Gen. 2. 7. Hâ—b. 12. 9. Ezâ—k. 43. 13 14 15. Zach. 12. 1. if the Devills are in hell in torment as they commonly and vainly imagine hell is in the wicked the devils evill spirits are there and rule there in the children of disobedience Eph. 2. 2. 1 Pet. 5. 8. Math. 8. 28. Jud. 14. Math. 25. 29 30 31. Adam in innocency being a naturall man he had the Law of nature written in his heart the breach of that naturall Law caused a temporall curse and punishment and not any eternall they that think eternall life is to be had for our works our well doing are prone to think eternall life may be lost for our not well doing but the way of the Gospel places not eternal life and eteâ—nall death in misery upon our doing Rom. 4. 2 3 4 5. Also the Scripture speaketh not of an eternall death and therefore there is no such thing Proof III. Their opinion of a punishment after this life never to end makes not sin but Christ to be the cause of their so suffering this is evident because if Christ had not come there had been no Resurection and if no Resurrection there could be no suffering of any torment after this life for if no resurrection they should have perished in the grave there had been their end If Christ be not risen they which are fallen asleep are perished 1 Cor. 15. 17 18. that the Resurrection came by Jesus Christ is also evident for Christ saith I am the Resurrection Joh. 11. 75. by man that is Christ came the Resurrection ver. 21. Therefore it is called the Resurrection of Jesus Christ 1 Pet. 3. 21. His Resurrection Romans 6. 5. Philippians 3. 16. 1 Pet. 1. 21. Christ is called the first-fruits because he first rose from the dead after him others if Christ had not risen no man should ever have risen from the dead therefore it is said They came out of their graves after his Resurrection Matthew 27. 5. and in that Christ is the Resurrection and the cause of it in that it came by him sure none will deny that if there had been no Resurrection from the dead there could be no suffering after death so long as God is God therefore it followes if any shall so suffer Christ is the cause of it for without him they could not have lived for ever and therefore not suffer for ever and is it not very hard and unreasonable and contrary to the word to charge Christ to be the cause of their so suffering seeing Christ came in love to the world John 16. 36. to save not to destroy Luke 9. 59. 19. 10. not to make any miserable he came to save sinners 1 Tim. 1. 15. Lu. 4â— 18â— he rose again for our satisfaction therefore if none can so suffer unless Christ be the cause of it there is no such punishment for any to endure never to end Proof IV. The Scriptures declare what Christ came to do namely to deliver us from the hand of our enemies Luke 1. 74 to tast death for every man Hebrews 2. 9. See Lu. 4. 18. the last enemy is death he abolished death 2 Tim. 1. 10 he hath promised deliverance from death and grave I wil redeem thee from death Hosea 13. 14. that keeps my sayings shall not see death Iohn 8. 51 52. O death where is thy Sting O grave where is thy Victory 1 Cor. 15. 55. I will ransome thee from the power of the grave he saith not from the torments of hell nor from the punishment never to end O death I will be thy plagues O grave I will be thy destruction Hos. 13. 4. so that if there be a punishment after death and grave there is no mention of Christs delivering us from that and in that the Scripture saith He is able to save from death Hebrewes 5. 7. is as much as to say salvation from death is sufficient and that there is no farther thing to be delivered from than death and grave if there were deliverance from them had not been satisfactory because not sufficient for if there is to be a punishment after death who shall deliver us from that Christ delivereth from death and grave no further deliverance from any thing is mentioned therefore he hath not delivered his from more and therefore there is no further thing to be delivered from so that ye may see that their opinion makes void Christs suffering and the Saints comfort for if a punishment for ever be due to man for sinne Christ must for ever suffer that torment to free us from it or we must suffer it the Protestant Writers confess that the way and means that Christ freeth us from the punishment of sin is by his suffering that punishment we were to suffer to this the Scriptures agree Galatians 3. 13. Isaiah 53. 4 5 6 7. so that if Christ our surety hath not suffered the said torments for ever then hath not Christ suffered enough namely that which we were to suffer and so not delivered us from the said punishment That Jesus Christ hath not so suffered is evident and confessed by the Protestant Writers some of the Protestants say the reproâ—aâ—es in â—ell suffer the wâ—nt of the vâ—sion or sight of God for ever finall rejection 2. They shall be perplexed with the horrour of a guilty Câ—nscience 3. Deprived of the gifts of the holy Spirit 4. Instead of Vertues they are defiled with Wickednesse Indignation Desperation Christ suffered none of these saith Willets Synopsis pag. 1010. far be it from
but from the penalty expressed in his Law for the breach of it which is death Genesis 3. 3. Proof V. The word saith Gods fury is like fire in the fire of his jealousie he shall make a speedy riddance of all them in the day of the Lords wrath Ezek 1. 18. but to contiuue in torment for ever is no speedy riddance therefore there is no such punishment to be the pouring out of the fiery anger of the Lord is a day Zeph. 1. 15 18. Rom. 6. 17. Ezek. 13. 14. 22. 22. James 2. 21. Isa. 13. 9 13. the day of the Lord is at hand Deut. 33. 34 35. Job 20. 28. a punishment never to end no-way a grees to a day therefore there is no such punishment to be Proof VI The opinion of the torments of Hell never to end hath and doth daily cause much sin For First it causeth feare feare hath punishment 1 John 4. 8. He that feareth is not perfect in love 1 Joh. 4. 18. a servile and a slavish fear is sin 2. It causeth many evill and hard thoughts of God 3. Fear troubleth the hearts of many of the Lords people and makes them sad with their lyes this God complains of Ezâ—k. 13. 22. their lies cause them to erre after which their Fathers walked Amos 2. 4. Châ—ist saith â—et not your hearts be troubled Joh. 14. 1. the fear of hell doth greatly trouble the hearts of many it is Gods will to comfort the sad to release those that are bound Isa 61. 1 2 3 4. 40. 5 9. a word fitly spoken is like apples of Gold in pictures in Silver Pâ—ov. 25. 11. 4. Fear distracts and greatly discourageth the soul hinders faith that which freeth the soul from fear fits the soul to serve God without fear in holinesse and righteousnesse all the dayes of our lives Luk. 1. 74. 5. Fear unfits and disableth the soul to every good work to God or man fear unfits for any outward occasion fear is a weight that depresses the soul and makes it weak it straitneth the heart but hope comforteth and enlargeth it 6. The opinion of hell torments provokes the soul to envy and unbelief and hinders subjection to God if the soul apprehends it self lyable to so great and everlasting punishment it cannot submit to God nor be quiet This caused Francis Spira to wish hee were above God the light of this truth causeth the soul lesse to sinne and lesse to be troubled to have lesse hard thoughts of God and lesse to fret against the Lord 7. Their opinion causes an exceeding and unreasonable trouble of minde and melancholy such trouble is sinne John 13. 1. a merry heart doth good Prov. 17. 22. the knowledge of the truth herein easeth the fearful mind and causes as it were a Heaven upon Earth 8. Their opinion hath caused many to murder themselves in taking away their own lives by poyson stabbing drowning hanging strangling and shooting themselves casting themselves out of windowes and from high places to break their necks and by other deaths that they might not live to encrease their sin and encrease their torments in Hell 9. Their opinion provoketh to the greatest sins as despair also to the wickednesse that the world lieth in namely working for life to do duties to escape Hell and get Heaven which is to tread under foot the blood of Christ as an unholy thing Heb. 10. 29. in seeking to be justified by the law of works and not alone by the perfect righteousness of Jesus Christ Rev. 1. 5. Jer. 23. 6. Heb 10. 10 14. 10. Freedome from feare causeth love love causeth service the love of Christ constraineth it tends to the comfort of many that through weakness of faith give way to Satans temptations to fear the torments of Hell causeth a feeble mind comfort the feeble mind 1 Thes. 5. 14. its a comfort to many whose children and friends die and leave no testimony of their conversion the fear that they are to suffer so great and endlesse torment hath greatly sadded and troubled the heart of many a parent and friend Proof VII The Reason that God gives that he will not contend for ever nor be almayes wroth for the spirit would faile before me and the souls I have made Isa. 57. 16. man is not able to dwell with everlasting burning Isa. 33. 14. to be in so great a torment as they speak of without end ease and refreshment the spirit must needs fail a small thing will make the spirit fail if so then the reason is the same against the being of a punishment never to end Proof 8. It is not agreeable to the God of nature to go contrary to the law of nature that he hath written in mankind there is planted in man an universal love to man especially to their Off-spring be they obedient or disobedient what bowels of love is there in Parents to their Off-spring when in misery and to others in misery and want sure no man doth desire any man nor creature to indure the torment they speak of one year much less their own of-spring how then may I or can I think so of God to be lesse pittifull lesse mercifull then cruell man Jer. 50. 24. and 6. 23. Hos. 4. 1. to his Off-spring we are all his Off-spring Acts 17. 28. sure God exceeds man in goodnesse if ye which are evill know how to give good things to your children how much more shall your heavenly Father give good things to them that aske him Math. 7. 8 9 10 11. thou Lord art good and dost good Psal. 119. 68. Math. 5. 45. though they were evil and did evil God did good and gave rain Act. 14. 17. They say the fire Dan. 3. 21. is nothing to Hell and that the greatest torment man can devise is scarce a shadow to that in hell by which they declare God to be more cruel than man Proof IX If man had deserved so great punishment why may not God shew that mercy as not to inflict it as well as to let his Sun to shine and his rain to fall on them that no way deserve it seeing he could if he so pleased hinder it we do see men shew more kindnesse to a rebellious and disobedient child then he deserveth may not God do the same so much as God is greater than man so much greater is his mercy love and goodnesse than that in man yea than that that is or ever was in all men all that came from him and all is but the least drop to that great sea and ocean of mercy and love that is in him how little a portion is heard of him Job 24. 14. All nations before him are as nothing and they are counted to him lesse than nothing vanity Isaiah 40. 12 15 17 22. O how great is he that hangeth the earth upon nothing Job 24. 7. he can and will doe for the worst creature far above that which it is able to ask or think