Of Chriſt's Deſcending into HELL.

SOme of the Learned ſay, Chriſt Deſcended into Hell, and for Proof alledge, Pſal. 16.10. Acts 2.27. Dr. Willet ſaith, that thoſe Words of Chriſt (Deſcended into Hell) is not found in the moſt ancient Creeds; Dr. William Whitaker ſaith, I could produce fifty of the moſt ancient Creeds that have not theſe Words (He Deſcended into Hell,) in his Anſwer to Campion, pag. 215. Mr. William Perkins on the Creed, ſaith, It ſeems likely that theſe Words (He Deſcended into Hell) were not placed in the Creed at firſt, and that it crept in by Negligence; for above threeſcore Creeds of the moſt ancient Councils and Fa⯑thers want this Clauſe (He Deſcended into Hell,) among the reſt, not found in the Nicene Creed, nor found in the Romiſh Church, nor uſed in the Church of the Eaſt.

Alſo ſome of the Learned ſay, Chriſt deſcended not into Hell, yet it is an Article of their Faith; but if you ſay he did not deſcend into Hell, they will ſay you deny the Faith, and are a Heretick, and a Blaſphemer, and you may be glad if ye can eſcape ſo; themſelves interpret Hell other⯑wiſe than for a Place of Torments never to end: Mr. Bucer ſaith, Chriſt deſcending into Hell, is to be underſtood of his Burial; Mr. Calvin ſaith, Hell is the Sorrow of Mind Chriſt was in before his Death: Why haſt thou forſaken me? Is God's hiding his Face when he was upon the Croſs? (ſaith Dr. Whitaker againſt Campion, pag. 221.) for upon the Croſs he ſaid, It is finiſhed, John 9.30. therefore his Suffer⯑ing was at an End. Some of the Papiſts confeſs Chriſt ſuffer⯑ed not after his Death, Luke 12.44,45. Ʋrſinus Catechiſ. pag. 350. Mr. Perkins ſaith, Hell is the inward Sufferings of Chriſt on the Croſs: Bernard makes the Grief of Chriſt's Soul his Hell.

Doctor Ames, in his Marrow of Divinity, pag, 65. ſaith, That of the Place of Hell, and manner of Torture there, the Scripture hath not pronounced any thing diſtinctly: If ſo, then the Word of God ſaith not any thing at all of them; for that which the Scripture ſpeaks, it ſpeaks diſtinct⯑ly, elſe it could not have been read diſtinctly, Neh. 3.8. That which is ſpoken expreſly, is ſpoken diſtinctly; the Spirit ſpeaks expreſly, 1 Tim. 4.1. The Word of the Lord came expreſly, Ezek. 1.3. That which is not ſpoken di⯑ſtinctly, [4] cannot be underſtood, as appears 1 Cor. 14.2, to 17.

Dr. Fulk ſaith plainly, That neither in the Hebrew, Greek, nor Latin, there is no Word proper for Hell (as we take Hell) for the Place of Puniſhment of the Ungodly, Fulk's Defence Tranſlation, pag. 13, 87, 89. Is not this a full Teſti⯑mony againſt their Opinion of the Torments of Hell? For if it be not to be read in the Word of God, what have we to do with it? We are not to believe any thing in Religion, unleſs it be written. How readeſt thou? ſaith Chriſt: Revealed things belong to us, Deut. 29.29. As it is written, I believed, 2 Cor. 4.13. They confeſs it is not written; then, ſure I am, it is not to be by any affirmed nor believed; meddle not with Things not revealed, they are but groundleſs Conceits, Fables, and Traditions of Men.

That the word Hell is not in the Hebrew and Greek Bi⯑ble; for the word in the Hebrew, for which the Engliſh word Hell is put, is Sheol; the proper Signification of Sheol is the Grave, as all that be learned in the Hebrew do know. Sheol hath its ſignification of Shaal, to crave or require; therefore it is one of the four that is never ſatisfied, Prov. 30.15. We learn the Propriety of the Hebrew word from the learned Rabbies, ſaith Dr. Fulk, Def. Tranſ. Bib. p. 90. The Hebrew Doctors and Jewiſh Rabbies are, for ſignification of Words, faithful Interpreters; they ſay, Sheol is the Grave; Rabbi Levi, according to the Opinion of the Learned, ex⯑pounds Sheol to be the loweſt Region of the World oppoſite to Heaven; If I deſcend into Sheol, thou art preſent. So Rabbi Abraham on Jonah 2. And David Chimchi and R. Solomon; read Pſal. 19.16,17. Let the wicked be turned into Sheol; that is, Death's Eſtate or deadly Bed: Jonah calls the Belly of the Whale Sheol, Jon. 2.2,3. Rabbi Solomon Jarchi on Gen. 37.35. ſaith, That the true and proper Interpretation of Sheol, is Keber, which is the Grave; the hoar Head is ſaid to go down Sheol, Gen. 42.31. In Numb. 16. it is ſaid, They, their Sub⯑ſtance, and Cattle went alive to Shelach; that is, the Pit or Grave; Our Bones are ſcattered at the very brink or mouth of Sheol, Pſal. 141.7. Jacob ſaid, I will go down to my ſon Joſeph to Sheol, Gen. 37.35. The Proteſtant Writers ſay, Sheol pro⯑perly ſignifies the Grave. Dr. Fulk's Anſwer to the Preface Remiſt. p. 22. ſo alſo in his Defence, p. 91. Mr. Beza ſaith, That Sheol properly ſignifies nothing but the Grave or Pit. Fulk ſaith, The beſt of the Hebrews that either interpreted Scripture, or made Dictionaries, Jews or Chriſtians, ſay Sheol properly ſignifies the Grave, pag. 89. and that Deliverance [5] from the loweſt Hell, is Deliverance from the greateſt Dan⯑ger of Death; ſo Fulk Anſw. Remiſt. pag. 14.39.135. and ſo the late Annotation of the Bible interprets it; and Auguſtine on Pſal. 16.13. for loweſt Hell read loweſt Grave; and ſo Dr. Willet Synop. p. 1049.

The Chaldee Paraphraſt retaineth the word Sheol, and tranſlates it the Houſe of the Grave, pag. 11.15. they inter⯑pret Sheol, Keburata, the Grave, Job 21.5,13,14. be i'th' Keburata, the Houſe of the Grave, p. 17.12. Rabbi Abraham Reriſtſol joins Sheol and Keber together, both ſignifying the Grave; and ſo doth Dr. Fulk in his Defence, pag. 91. and ſo Mr. Cartwright on Acts 2.27. Mr. Gradock ſaith, Hell is not mentioned in the Old Teſtament, but as it is taken for the Grave, in his Good News, pag. 43.

Sheol enforces not any Place of Puniſhment, becauſe it ſig⯑nified not any Place of Puniſhment; ſo ſays Dr. Willet Synopſ. pag. 1055. alſo he ſaith, the word Sheol cannot be tranſlated but for the Grave. There are four Words in the Pſalms expreſſing the ſame thing in effect that Sheol doth, yet none of them applicable to ſignifie any Place of Tor⯑ment; the firſt is Shacath, fovea, the Pit, Pſal. 36.9. the ſecond is Bhor, the Lake; the third is Cheber, the Grave; both theſe Words uſed for the ſame Thing, Pſal. 88.3. the word is Sheol, v. 45. the other Word uſed as expreſſing the former; and all theſe three do contain a Deſcription of Death and the Grave; the fourth is Tehemoth, Abyſſus Terrae, Thou wilt take me from the depth of the earth, Pſal. 71.20. in all which there is no mention of a Place of Torment, Willet Synop. p. 1050.

The Greek tranſlates Sheol into Haiden or Haides of Adam, becauſe Adam taſted Death and went to the Grave, Gen. 3.19. The Gates of Sheol is Death; Sheol and Haides are ſaid to have Gates, Iſa. 38.10. Pſal. 9.14. Mat. 16.8.

The Septuagint expreſs a Place generally to receive the Dead; the Word uſed in the Greek inſtead of the Hebrew word Sheol, ſignifies a dark Place, ſuch as the Grave or Pit in which the Dead are laid. Dr. Fulk ſaith, Some take the Greek word for Hell, but it ſignifies the Grave; Hell it cannot ſignifie in their Speech that believe no Hell; the Greeks ſay plainly, that their Souls ſhall vaniſh like light Smoak or light Air, Fulk Def. p. 92. alſo he ſaith, If the Greek and Latin Interpreters had before us tranſlated amiſs, which gave occaſion to divers Errors, muſt we (knowing the true ſignification of the Word) follow them?

[6]The word Hell is not in the Greek; the Greek word for 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. Dr. Lightfoot, in his Epiſtle of his Harmony, ſaith, It is well known the judg⯑ment of Gehinna is taken from the Valley of Gehinna: Tophet, or Gehinnom, are names of the Places of Idolatry, there was the Idol Moloch.

Of Hell-fire, Matth. 5.22. and the everlaſting fire, and un⯑quenchable fire, Matth. 25.41.46. Fear him that hath power to caſt into Hell, Luke 12.5. The damnation of Hell, Matt. 23.33.

Matth. 5.22. The Fire of Gehinna, and the everlaſting Fire, &c. how the Jews 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 Dr. Lightfoot to the Reader in his Harmony, Becauſe of the Law, thou art deliver'd from the judgment of Gehenna and Baal-tur, Gen. 1.1.

The Proteſtant Writers confeſs, that Matt. 5.22. Matt. 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. Cart⯑wright, Dr, Fulk, 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 near to Je⯑ruſalem, where they offered their Children to Moloch, Joſh. 5.8. King Joſiah defiled Tophet, the Valley of the Son of Hinnom, that no Man might make his Son or Daughter to paſs through the fire to Moloch, 2 Kings, 23.10. Joſiah com⯑manded all the Carrion of the City of Jeruſalem to be car⯑ried to that Valley and burnt there, that the Carrion might not annoy the City: Thither (ſaid David Chimchy) was car⯑ried all the Filth and unburied Carcaſſes to be burned: The Synedrian of the Jews, for ſome Offences, ſentenced the Bodies of the Offenders to lie unburied in that Valley to burn with the Carrion caſt there, which, among the Jews, 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 Towel about his Neck, and one pulled it one way, and another another way, till ſtrangling him, forced him to open his Mouth, then they [7] poured ſcalding Lead into his Mouth, which went down in⯑to his Body, and ſo burnt his Bowels, Talmud in Sanhedr. Per. 7. Mr. Cartwright ſaith, the Jews ſent thither their Guilty to be burned in that Valley, and thoſe they buried there, they dealt with as Guilty, 2 Chr. 29.3.

It is confeſſed by all, that Chriſt ſpeaketh and alludeth to the Jewiſh Practice in their Judicature; therefore the Places aboveſaid concern them. Secondly, The Speech of Chriſt was to the Jews 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 ſpeaking to the Jews, uſed the word Gehenna, Jam. 3.6. Chriſt and his Diſciples uſed known Terms, that they might the better be underſtood. Thirdly, Becauſe the Jews had not Power to ſend them to the Hell they ſpeak of. 4thly. Becauſe the laſt of the three Sins is ſaid to be judged to the Fire of Gehenna; which if it were to be underſtood as ſome would have it, it will follow, that ſome Sins deſerve not Hell, and ſhall not be puniſhed there, which is contrary to them⯑ſelves, who teach, the leaſt Sin deſerves Hell. 5thly. Matt. 5.22. ſhewing the Ignorance and Severity of the Jews 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 Judgment; Racha in dan⯑ger of the Council; 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, Ex. 21.6. Luke 24.46. that is, until his own or Maſter's Death; longer he could not ſerve him. The everlaſting Prieſthood, (Exod. 50.15.) was but until Chriſt came, then it was to ceaſe, as appears Heb. 11.12,13,14. It is ſaid they ſhall inherit the Land for Ever, Iſa 61.21. That Ever was but a little while, as appears Iſa. 63.18.

Thirdly, In that Fire is durable, and goeth not out until the combuſtible Matter is conſumed, may be called Ever⯑laſting [8] and unquenchable; for the Fire that deſtroyed the Cities of Sodom and Gomorrha, is called eternal Fire, and [...] (a word of a 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 Chaff and Stubble, Fire is not long conſuming them; burn the Chaff, Iſa. 5.24. If any ſay Chaff will be ever burning, and never conſumed, we know the contrary.

Fifthly, Conſider that the Scriptures ſometimes uſe Words that exceed their Signification, and are not ſtrictly to be un⯑derſtood according to their letter and ſignification of thoſe Words; as John 21.25. The things that Jeſus did, if they ſhould be written, I ſuppoſe the world it ſelf would not contain 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 Sin and the ſtrength of the Aethiopian Army, are ſaid to be Infinite, Job. 22.5. Neh. 3.9. that is very great; for the World, and all in it, is Finite, Iſa. 40.17. Theſe Conſi⯑derations ſhew how ſuch Words are to be underſtood, and it may ſatisfy us herein.

Is it not a very ſtrange thing, that themſelves ſhould con⯑feſs, that the Engliſh word Hell is in the Hebrew Sheol, and in the Greek Haides and Gehennah, and that they are to be underſtood as aforeſaid, that they ſhould, for the ſaid Words, tranſlate it in Engliſh Hell, and then expound Hell for a terrible and dreadful 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, Luke 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 a Doctrine. The Story of Dives is no more a Proof of a Pu⯑niſhment after this Life, than Judg. 9.8. is a Proof that Trees did walk and ſpeak, though it is ſaid, The Trees went forth, and ſaid, &c. The Story of Dives is not to be underſtood ac⯑cording to the letter, for theſe Reaſons: It ſaith, There was a rich Man in Hell, yet all confeſs the Body is in the Grave:

[9]2. How could Dives ſee ſo far as Abraham's Boſom is from Hell? Mr. Leigh ſaith, the great Chaos between Abraham and Dives, ſignify 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 Dark⯑neſs: How can any thing be ſeen in a Place of utter Dark⯑neſs? 4. By what means can Dives know Abraham from another, ſeeing, as all confeſs, his Body is in the Grave un⯑til the Reſurrection?

Fifthly, How could Dives ſpeak to Abraham, his Body be⯑ing in the Grave? Can any ſpeak without the Organs 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. 63.16.

Ninthly, How ſhall Abraham ſend, ſeing he hath no com⯑munion with us, nor paſſage to us?

Tenthly, To what purpoſe will it be to ſend? If they will not hear Moſes and the Prophets, neither will they be per⯑ſuaded if one riſe from the Dead, ver. 31. It is therefore a Parable, and the ſcope of it is, as Dr. Fulk ſaith, that thoſe that will not hear Moſes and the Prophets, are not to expect to be called neither by Viſion nor Apparition, ver. 26,30. This Parable is not done, but repreſented, ſaith Mr. Cart⯑wright, on Luke 16.30. The ſtory of Dives in Hell, is one of their main Pillars of Hell-torments, and by that which is ſaid, it is ſhaken and removed.

Of Tophet, Iſa. 30.33.

This Place is no proof of Hell-torments, themſelves being Judges. They ſay Hell 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 carcaſes will I give for meat for the fowls of Heaven, and they ſhall bury in Tophet till there be no place to bury in, Jer. 9.6, to 35. Jer. 7.33. They confeſs Tophet is the Valley of the Son of Hinnom; Tophet, Hebrew, toph, tympanum; that is to ſay, Gehinnom, Greek, Gehinna ſignifieth a Tabret, or Drum⯑head, [10] or any thing that makes 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 Ezek 38.11.22. Dan. 7.10. Gen. 19.24. Tophet is another of their chief Proofs of the Torments of Hell, and with that which is ſaid, it is ſhaken and remov'd.

Of Iſa. 66.24. They ſhall go forth and look upon the Men that have tranſgreſſed againſt me, for their Worm 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 af⯑ter 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 here⯑after ſhall be, for a Carcaſe is without Life, therefore not capable of Suffering: If they ſay, at the End of the World Soul and Body ſhall 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 Carcaſes are the Forces of Gog and Magog, which ſhall be ſlain near Jeruſalem, Ezek. 29.4, to 10. and 37.36. containeth, is apparent; for after the ſlaughter is made of them, they ſhall lie a long time unbu⯑ried, and ſeven Months ſhall the Children of Iſrael be a bu⯑rying them, that they may cleanſe the Land, Ezek. 39.11,12. Alſo the Judgment inflicted upon them, ſhew it to be in this Life, as Peſtilence, overflowing Rain, great Hail-ſtones, Fire and Brimſtone, Ezek. 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 leſs many Nations: The Worm hath reference to thoſe that are bred and fed upon dead Bodies, as Acts 11.29, eſpecially ſuch as lie long upon the Ground until they Rot, and become as Dung and Carrion, John, 21.26. Jer. 4.11,14,20. The Fire to the burning [11] thoſe Bodies, not fit to be ſtirred and removed, but to be conſumed by Fire in the place where they lay, Iſa. 9.5. Ezek. 39.6. that lie rotting upon the face of the Earth until they crawl all over with Worms and Maggots; the ſight of ſuch is a loathſome Spectacle; therefore it is ſaid they ſhall be abhorring to all Fleſh: The Greek renders it a Sight or Spectacle; it hath relation to Tophet aboveſaid: And the Hebrew Doctors ſay the ſame on this Place; they ſhall go forth out of Jeruſalem into the Valley of Hinnom, and there they ſhall ſee the Carcaſes of thoſe that rebelled againſt Me. So Dr. Kimchi, and Abi-ezr. in loc.

The Worm that ſhall not die, 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. Ezek. 3. &c. Ezek. 38.24. concerning 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 Hell Torments, and the Papiſts alledge it to prove their Purgatory, and to as much purpoſe; for ver. 25,26. is Chriſt's Counſel to a⯑void Differences, and to compoſe them that fall out between Man and Man in this Life, to prevent Suits in Law, and Impriſonment; ſo the Text ſhews, and Chryſoſtom expounds it ſo: The word in the Greek is an Adverſary of the Law, Pro. 6.3. Luke 12.38. mention is made of the Magiſtrate and Gaoler, which are Terms and Offices properly fitting the Buſineſs of this Life: A like Place is Matt. 18.34. To underſtand Luke 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 confeſs in Hell there is no Goal-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 Darkneſs, 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 darkneſs there⯑of to a certain Territory that lieth betwen Baiae and Cumae, where the Cimeria inhhabit, ſo invironed with Hills, that the Sun never came to it; whereupon the Proverb comes, Darker than the darkneſs 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 rea⯑ſon of darkneſs, Job 38.19. Where no Light is, there is [12] utter Darkneſs. When the eye is evil, the whole body is full of darkneſs, Matt. 6.23. The dark Places of the Earth full of Cruelty, Pſal. 74.20. Ignorant Men are in the Dark, and full of Works of Darkneſs, Rom. 13.12. that would have others tormented with cruel Tortures and Death, becauſe not of their Opinion in Religion: All unconverted Men are in Darkneſs; they are of the Night, 2 Cor. 6.14. Gen. 5. Chriſt is the Light, and Saints are the Children of the Light: What communion hath Light with Darkneſs? 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. Luk. 1.79. who hath delivered us from the Power of Darkneſs, Col. 1.13. Who hath called us out of Darkneſs into his marvellous Light, 1 Pet. 29. The People that ſate in a Darkneſs ſaw a great Light; and to them that ſate in the Region and Shadow of Death, Light is ſprung up, Matt. 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 igno⯑rant Soul, it cauſeth weeping and gnaſhing of Teeth, Luke 13.28. being ſad and comfortleſs.

Of burning the Tares, Matt. 13.30.

Is at the End of the World, ver. 39. The Tares are the Wicked, the Harveſt is the World. By which it appears, the Wicked, with the Earth, ſhall be conſumed by Fire, 40,42. 2 Pet. 3.7. Is any ſo weak as to imagine that Earth will ever burn, and never be conſumed? I have ſeen ſome burnt to Aſhes in an Hour in a Coal 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 Theſſ. 1.10. & 35.9.

The late Annotations of the Bible ſay, They were to fill up a full Meaſure of their own and Father's Sins, becauſe God intended to ſweep them away by the hand of the Ro⯑mans, to cut them off by a Temporal 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 Theſſ. 2.16. We are by Nature the Children of Wraih? that is, [13] liable to Wrath; inward and outwatd, Thy wrath lieth har [...] on me, Pſ. 88.7. The Wrath of God is the hiding of hi [...] Face, Iſa. 54.8. Outward Wrath is temporal Deſtruction; he caſt upon them the Fierceneſs of his Wrath, Pſ. 78.49. Deſtroyed them, Deut. 7.10. Lev. 10.6. Joſ. 9.20. and 22.20. Numb. 19.40. Ezek. 3.7. 2 Chr. 19.10. Pſal. 90.6.

Of the word Curſed.

It is to be barren; ſo the Earth and Fig-Tree 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 and diſgraceful Death, 2 Kings 2.24. Deut. 21.23. to be a Fugitive, a Wan⯑derer, Pſ. 59.12, to eat in Sorrow, Gen. 3.17. to endure Pain and Hardſhip, 14. Lev. 11.42.

Of Eternal Damnation.

The word Damned, Mar. 16.16. 2 Theſ. 22. Rom. 14.23. in Greek, is Judged; Damnation is Judgment, Eternal Damnation is Eternal Judgment; a Judgment 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 Judgment; a reprobate Mind is a Mind void of Judgment; ſee Rom. 1.28. 2 Tim. 3.8. Tit. 1.16. See the Notes in the Margin.

Of the word Fire.

Fire is put for fiery Trials, 1 Pet. 4.12. inward Trou⯑bles, Fire in my Bones, Lam. 1.13. and 2.4. the Tongue is a Fire, 2 Sam. 3.6. and 5.2. his Word is a Fire, Jer. 23.29. God's Spirit Fire, Mat. 3.11. Baptized with Fire, 1 Cor. 10.2. God is a conſuming Fire, Heb. 13. laſt.

Bellarmin and Bullinger, and others ſay, the Fire of Hell is material Fire, kindled with Wood, and alledge for it, Iſa. 30.33. Iſa. 66.24. The Fire of Hell is true and ſubſtan⯑tial Fire kept under the Earth to puniſh withal, ſaith Ter⯑tullian.

The Fire of Hell cannot be Corporal Fire, for theſe Reaſons.

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 corporal Fire.

3. Corporal Fire conſumes ſpeedily all combuſtible Mat⯑ter 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 Hell 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 Tor⯑ment in Hell; 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, Synop. pag. 1023. To ſay God is able to make corporal 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 poſ⯑ſible, therefore he will do all Things; Men ſhould not build their vain Conceits upon God's Power without his Word.

2. Others ſay, the Fire of Hell is not Corporal but Spiri⯑tual Fire: But that it cannot be neither, for there is no ſpiritual Fire; if it ceaſes 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 ſpiritual; it cannot be neither of them, becauſe they ſay it is partly corporal and partly ſpiritual, the one to burn the Body, the other to burn the Soul; Hell Flames are material, yet not all material, ſaith Willet, Synop. pag. 1010. if ſo, there are [15] 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 mixed, but metaphorical, 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. Mr. Edw. Leith, Hugo, and others ſay, Hell is a Bot⯑tomleſs Pit; but there is no Place without a Bottom which is the Earth.

2. It is generally agreed, That Hell 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 Chriſt's Humi⯑liation, 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 had faſhioned me in the loweſt Parts of the Earth, Pſal. 139.15. Was David born in Hell?

3. Biſhop 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. Bellarmin, Lyria, and others, ſay, Hell is in the Earth near the Centre hereof; if ſo, ye may know how far it is to Hell, the Earth being round, the Circumference there⯑of being Twenty one thouſand and ſix hundred Miles: The whole conſiſting of 360 Degrees, at 60 Miles a De⯑gree, the Diametet of the Terreſtrial 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 ninety Miles and half at Length deep into the Earth to Hell; but in the Day of Judgment, when the Earth ſhall be conſumed with Fire, as 1 Pet. 3.7. where ſhall Hell be? Then it cannot be in the Center 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 [16] choaked, Luke 8.33. whoſe common Death 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 Air, the Devil is the Prince that ruleth in the Air, Eph. 2.6. the Air then is the Devil's Hell, ſaith Willet Synopſ. pag. 1018. if ſo, then all we that are alive are in Hell; we do find it not a Place of ſo great Torment, for almoſt all Men like it well, for there they deſire to dwell.

7. Others ſay, Hell is Above, near 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 Hour, it would be Eighty-eight Years, two Weeks, four Days, five Hours, and twenty Minutes a falling down to the Earth.

8. Some ſay, the Abſence of God's Face is Hell, but that is not called Hell, but Wrath, Iſa. 54.8. This was Cain's Puniſhment, from thy face ſhall I be hid: my puniſhment is greater than I can bear, Gen. 4.13,15. The hiding of God's Face cauſeth Sadneſs, and the breaking of the Bones of Comfort, Pſal. 5.81. Behold his eye-lids try the children of men, Pſal. 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 than Anguiſh of Soul: The Judges Tribunal is in the Soul, God ſitteth there as Judge, the Conſcience is the Accuſer, Fear is the Tormentor, Guilt in the Soul wounds the Spirit, A wounded ſpirit who can bear? 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, John 3.16. Heaven is God's Face and Preſence, and our great⯑eſt 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 fulneſs of joy, Acts 2.18. Pleaſures or Plea⯑ſantneſs, that is, pleaſant Joys at thy right Hand, in the full Enjoyment of thee, are ſweet Delights eternal.

[17]Some ſay Hell is a local Place, Auguſtine ſaith, it is not a Place; Doctor Willet ſaith the Place of Hell maketh not the Torments; it is a Queſtion, ſaith he, whether the Place make Hell, or the Abſence of the Preſence of God, Synopſ. Page 1056.

10. Another ſaith, it is in the other Side of the blue 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 re⯑vealed, ſaith Greenwood; they that have taken Pains to find it out are as far from it as ever; ſome of the Miniſters of France affirm, that Father Cotton, the Jeſuit did enquire of the Devil for a plain Place of Scripture to prove Pur⯑gatory, ſo they are at as great Loſs to prove Hell by a plain Place of Scripture truly tranſlated, their Hell of Torments never to end. Alſo the learned agree not upon which Scripture to ground their Hell Torments upon; for that Place one of them alledge to prove it, another of themſelves deny it, that it is ſo to be underſtood. Mr. Ainſw. on Pſal. 10.16. ſaith, that Place through Cuſtom is taken for the Place of the Damned, but is not ſo to be underſtood, the Word being Sheol: Marolat on Apoc. Pag. 282. ſaith, the Fire of Gehenna is the Place of the Dam⯑ned, others of them deny it; M. Leigh ſaith Dives proves it, Dr. Fulk and others deny it.

See ye not the great Doubting and Uncertainty they are at among themſelves? They grope in the Dark with⯑out Light, Job. 22.5. by their reeling, ſtaggering, and ſtumbling, that they are ſo drunk they can find 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 ſignal, 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 ſeven 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 diſ⯑puter of this world? hath not God made fooliſh the wiſdom of this world, 1 Cor. 1.20. he fruſtrateth the tokens of liars, and makes diviners mad, and turneth wiſe men backward, and maketh their knowledge Fooliſhneſs, Iſaiah 44.25.

Mr. Edward Leigh, Eſq and Maſter of Magdalen-Hall in Oxford, preſents his Reaſons to prove Hell-Torments or [18] 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 Puniſhment after this Life, proves it.

Anſw. If they have, that doth not prove it; becauſe the Conſcience of Men are as they are inſtructed, according to the Proverb, Such Docter, ſuch Scholar; hence it is, that the Conſcience of a Papiſt tells him it is not lawful to eat Fleſh in Lent, not of a Friday. And whoſo killeth you will think he doth God good ſervice, Joh. 16.2. that is his Con⯑ſcience, the Conſciences of ſome Men are almoſt, if not altogether, for ſome Evil; 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 an 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 Pythago⯑ras the Philoſopher taught, that the Soui goeth from one Body into another Man or Beaſt; that ſome of the Philo⯑ſohers 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, Nep⯑tune the God of the Sea, and Pluto the God of the Earth, in which they ſay he keeps his Court and Palace, (no word of Torment, that would make it a poor Court and Palace) ſo Homer and Noninus, Greek Poets; Homer wrote of the De⯑ſtruction of Troy, which was near a thouſand Years before the Birth of Chriſt; Homer is one of the moſt ancient Re⯑cords 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 pacify theſe ill Spirits, a feaſt was kept in Febuary with Wax Candles burning to Pluto, called Candlemas-Day, ſo Mr. Jeſ. in his Almanack, The Cretians are always liers, Titus 1.12. the greatſt liars 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 thouſand of Miles into the Earth, to pacifie thoſe ill Spirits there? it ſeems they are not in any great Torment if a little Light [19] will pacify them. The Poets ſay, Hell is twice as deep as Heaven is high; the Aſtronomers ſay, Jupiter the ſe⯑cond Planet is 72 Millions of Miles above the Earth; if Hell be twice as deep, it is a hundred and fifty four Mil⯑lions of Miles to Hell, which is fabulous; ſo there Cerberus three Heads, and Charus Boat to row Men to Pluto; ſo the Fancy of Purgatory did ſpring firſt from the Heathen Poets, long before 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 Pur⯑gatory: Theſe with their Elyſian 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 paſs 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 Hai⯑nouſneſs 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, ex⯑cept it never End? The Scriptures 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 o⯑thers, therefore they are to ſuffer a Puniſhment never to end, ſo you exclude Mary Magdalen and the poor Prodigal, but 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 ſave of the worſt of Sinners, as appears, St. Luke 7.47. 1 Tim. 1.19. Asts 9.13. If ſome enjoy more Proſperity than others, muſt they therefore ſuffer a Puniſhment never to end? Outward Proſ⯑perity 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, Eccl. 7.24. nor to ſay, O Lord I be⯑ſeech thee ſend me now Proſperity, Pſalm 115.25. in ſaying greater Sinners, you judge according to outward Appearan⯑ces both for Sin and Puniſhment, and may be miſtaken in [20] both what they are in the inner Man; for Sin and Puniſh⯑ment 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, 'tis juſt they ſhould ſuffer for ever, who if they had lived, would have ſinned for ever, Caſt them out of my ſight, Jer. 5.1.

Anſw. If it be juſt we ſhould ſuffer for ever, it is juſt our Surety ſhould ſuffer for ever.

Do you conſider, that the Creature was made ſubject to vanity not willingly, but by reaſon of him that hath ſubjected the ſame in hope, Rom. 8.20.

Caſt them out of my ſight, is no Proof that they ſhall ſuffer for ever, but rather that they ſhall be utterly deſtroyed, for if they have any Being, wherever they be they cannot be out of Sight of God.

Your Juſtice is not God's his is a Death; yours is not a Death, but another thing.

Mr. Leigh, ſaith, God's intentions from everlaſting, was to glorify his Juſtice as well as his Mercy, Rom. 9.21.23. fitted to Deſtruction.

Anſw. Know you any of the Intentions of God that is not revealed in his Word, Deut. 29.29. or doth the Word ſay that God not glorify his Juſtice, unleſs he inflict ſo great a Puniſhment without end; you give neither Scripture nor Reaſon to prove that you ſay is juſt; the Juſtice of God was revealed and made known, in cauſing the Earth to ſwallow up Corah and his Company; they were Veſſels of Wrath prepared, fitted to Deſtruction, (your Opinion denies the Word of God that ſaith they are fitted to Deſtruction) you ſay they are never to be deſtroyed, die nor end. Mr. Leigh ſaith, the Covenant under which ungenerate Men ſtand, and by which they are bound over to this Wrath is ever⯑laſting.

Anſw. There is but two Covenants, Gal. 4.24. the old and new, Heb. 8.13. and 12.24. the old is no more ever⯑laſting than the Prieſthood of it: The Breach of the Cove⯑nant of Works is Death, therefore not eternal Life in Mi⯑ſery. Mr. Leigh ſaith, in that Torment they curſe and accuſe one another.

Anſw. When you write again, I pray tell us how you know that in Hell they do ſo; for the Word of God ſaith not ſo, nor have you been there to hear it, nor they that told you ſo. To affirm things in Religion, not re⯑vealed [21] in the World of God, is to preſume above that which is written, and contrary to 2 Cor. 4.8. Rom 15.4. Socrates an Heathen, was more wiſe and modeſt in not af⯑firming things he knew not, being asked what was done in Hell, ſaid, he never went thither, nor communed with any that came from thence: Yet you and others affirm, with great Boldneſs and Confidence, things you know not; ſome ſay in Hell the Eye is afflicted with Darkneſs, where⯑as Darkneſs is no Affliction to the Eye; alſo they ſay their Ears are afflicted with horrible and hideous Outcries, their Noſes with Poyſons and ſtinking Smells, (of what I pray?) their Tongues with gaully Bitterneſs, the whole Body with intollerable Fire; the Damned ſhall prize a Drop of Water worth ten thouſand Worlds; curſing ſhall be their Tunes, Blaſphemies their Ditties, Lamentation their Songs, and Screeking their Strains; they ſhall lye ſcreeking and ſcream⯑ing continually. Ye ſee how Men ſet their Brains to work to invent Lies; for all they ſay is without Warrant from the Word of God. One ſaith their Torments in Hell is ſo great, that they cannot forbear roaring; and you ſay they curſe and accuſe one another; ſo that one of their vain Imagi⯑nations contradict another, and all of them the Word of God; they will not deny that thoſe in Hell are in the grea⯑teſt Trouble, and they in leſs Trouble cannot ſpeak, I am ſo troubled I cannot ſpeak, Pſ. 17.4. therefore they cannot curſe and accuſe one another, as you affirm.

Mr. Leigh ſaith, Divines unanimouſly concur, &c.

Anſ. If they do, it is not binding to us, for we are ſatis⯑fied they are not infallible, There muſt be Errors, 1 Cor. 11.9. they have the greateſt Share: The Prieſts, Popiſh and Mahometan Prieſts, Baals Prieſts, and all other Sorts of Prieſts concur, common Conſent ſooner believed than na⯑ked Truth, it is high time to Ceaſe from Men, for wherein is he to be accounted of? Iſa. 2.22. Truth, and not Number of Men, is to be followed, Every one muſt give an Account of himſelf to God, Rom. 14.3.11.12. Luther ſaid, he eſteemed not the Worth of a Ruſh a Thouſand Aguſtines and Cyprians againſt himſelf; all Churches err. Parnormitan ſaid, more Credit is to be given to one ſpeaking Truth, than to all Men in all Ages ſpeaking the contrary.

They are like to concur and agree if they take the Counſel they give, as not to queſtion Principles: It ſeems we muſt take all upon Truſt, and Hearſay, without Tryal, they all ſay it, therefore it is true; but the Bereans wo [...]ld, [22] and did ſearch the Scriptures, to ſee if Things were ſo as the Apoſtles preached, ſee 1 Joh. 4.1.

Let it be certainly made to appear, that God hath ſaid in any thing contrary to any thing that I have ſaid, I deſire with all my Heart, to ſubmit to it; without that I can⯑not yield the Soveraignty of my Judgment, and Con⯑ſcience, to the concurring Conſent of blind Guides, ignorant and erroneous Men, though in Sheeps Cloath⯑ing; and covered all over with the Title of Godly, learned and holy Saints or Presbyters, or Miniſters of Chriſt; the Papiſts call their Church Holy Church, and their Prieſt Holy Prieſt, and their Order, Holy Order, and all Holy, if you will believe them.

Some ſay, the Jews report, that in Tophet, the Valley of the Son of Hinnon, there was a great Ditch which could never be filled, which they called the Mouth of Hell; and that the Chaldeans, when they ſlew the Iſraelites, threw them in there: If this Report be true which hath been brought to prove Hell, then it will follow, that the Mouth of Hell is near Jeruſalem; and that God doth give to the Wicked, Power to caſt his People into Hell.

How much Weight there is in your Reaſons to prove a Puniſhment after this Life never to end, let who will Judge; I, for my Part, profeſs I do not ſee how they ſerve to your Purpoſe; your Nakedneſs appears, and that your Opinion hath neither Scripture nor Reaſon to ſupport it and therefore it muſt needs fall, 2 Tim. 3.9. You have done all you can, and can come to no ſurer Bot⯑tom to reſt upon, than Suppoſals and Imaginations, wreſt⯑ing Scriptures, and Conſent of others; your Glory is that all are of your Mind, though without good Ground or Rea⯑ſon, as is ſhewed. Alſo in that you alledge Reaſons to prove Hell Torments; it giveth me Occaſion to believe, in your own Judgment the Scriptures you alledge to prove it, prove it not; for if you believe the Scriptures prove it, to what Purpoſe ſerve your Reaſons? Or do you think, that thoſe that doubt of the Sufficiency of our Proof of it by Scripture, will be ſatisfied with your Reaſons as a full Proof of it; if there be any ſuch, they may be to them of ſome uſe.

The learned contradict themſelves; Mr. Bolton ſaith, Thou muſt live in endleſs Woe, in Brimſbone and Fire, which thou mighteſt ſo often and eaſily eſcape, which over⯑throws the Doctrine of Election; alſo they ſay, the Senſe [23] of Loſs in Hell is greater than the Senſe of Pain. So they make the ſenſible want of the Preſence of God the greateſt Torment in Hell, and that is in this life, I am caſt out of thy Sight, Pſal. 31.2. it followeth by their Doctrine, that the greateſt Torment of Hell is in this Life.

Mr. Leigh ſaith in his Body of Divinity, the Senſe of God's Wrath, Rage of Conſcience, Guilt, Fear, Diſpair, the Soul cannot melt with greater Torment; if ſo, then this is not a worſe Torment in Hell than is in this Life.

Water is ſo ſcarce in Hell, that Greenhood ſaith, the Damned prize a Drop of Water above ten thouſand Worlds; and yet they affirm thoſe in Hell ſhall continually weep, &c. therefore their own Sayings agree not.

The firſt Author of the Opinion of the Torments of Hell never to end, was Marcion the Heretick, that held, that Chriſt was not a Man but in Semblance; and that there was two Beginnings, two Gods, one good, one bad; that there was Torments for ſome in Hell, was firſt invented by him; he determined the Reward of the Creature, either in Torment or Refreſhment, to be laid up for them in Hell; he was the firſt Author thereof, by Tertulian's Confeſſion, as ſaith Dr. Fulk in his Defence, Page 83, 84. ſee and behold the Original of your Opinion of the Torments of Hell, An evil man out of the evil treaſure of his heart bringeth forth that which is evil, Luke 6.45.

The ſeven Pillars of Hell ſhaken and removed.

The Greek Fathers were the firſt Pillars of Hell Tor⯑ments; this came to paſs by reaſon of the Ignorance of the Fathers in the Hebrew Tongue, their not underſtanding the Word Sheol deceived them; ſo ſaith Dr. Fulk in his De⯑fence, Pag. 77.

The ſecond Pillar of Hell Torments were the Writers of the Hebrew and Greek Copies of the Bible; their Defect hath put us to a great Loſs; the original Copy the Apo⯑ſtles wrote, is not only unknown to us, but to the Learned; we do not hear of any alive in England, that can produce the New Teſtament the Apoſtle wrote; it's not enough that they ſay, that we have Books in Hebrew and Greek, unleſs we could certainly know that theſe Copies, as they call them, agree Word for Word with thoſe that were wrote by the Prophets and Apoſtles. Many boaſt of God's [24] preſerving the Hebrew and Greek Bible amidſt ſo many Enemies; as God hath been pleaſed to deliver up Chriſt and his People, ſo alſo the Scriptures into the Hands of Sin⯑ners, to be uſed at their Pleaſure: It is wonderful to conſider, what adding and altering the Scriptues have been ſubject unto; one Pope publiſheth what he pleaſes for Scriptures, as Pope Urban V. and within two Years after Pope Cle⯑ment that ſucceeded him, calls them in and burneth them, and puts out what he pleaſeth, and calls it the holy Scrip⯑tures, if ye will believe the Teſtimony of the learned and godly Proteſtant Writers, who have not been eſteemed Blaſphemers nor Hereticks, as Dr. Fulk, M. Beza, M. William Perkins, Dr. Amis, and others. Dr. Fulk ſaith, that ſome Greek Copies are altered; it is not unlikely in his Anſwer to the Remiſt to the Reader, page 43. And which is more, he ſaith, Corruption hath happened to all Copies, this Day extant in his Anſwer to Preface, page 11, 15, 16. whole Verſes omitted in ſome Copies, as 1 Job 5.7. is not in ſome Copies, nor in the Syriack, which is ancient as Apo⯑ſtles, read not this Verſe at all, but is extant in others; and that there is at leaſt ſixteen various Greek Copies of the New Teſtament, Jus Divinum, page 66. Dr. Lightfoot ſaith, Mr. Beza was a Man that always queſtion'd the Text, to ſee ſo many differing Copies would put any one to a ſtand which to believe. Mr. Perkin ſaith, it muſt not ſeem ſtrange, that Words in the Margin have crept into the Text. Dr. Amis ſaith, Helps Governments in the firſt of the Corinthians 12.8. are not in the Original; he ſup⯑poſeth it to be done by the Prelates in Favour of their Go⯑vernment. The Preachers, who call themſelves Divines, have aſſumed and challenged Divine Authority to frame all Copies and Tranſlations, and to expound all T [...]xts ac⯑cording to their own Minds; to maintain their own Doctrine and Practiſes; to uphold their Power and Standing: Hence it is that each differing Party's Tranſlation agree not; that Party that would have the Magiſtrate puniſh idolatry, &c. have made a Text for it, Job 31▪28. to be puniſhed by the Judges: But theſe Words are not in the Hebrew, but are an Addition of their own, as appears by the Bible printed in London by the Aſſigns of John Bill, in the Year 1640. And the Geneva Bible differs from this, and from the Tranſlation printed by the Stationers, Lon⯑don. The Engliſh Tranſl [...]tion hath Variety of Differences, not without evident Contradi [...]ion among divers Places [25] that might be inſtanced, ſee Verſe 9.18. of the ſeventh of Daniel in the Geneva Traſlation, Verſe 9. is. I beheld till the Thrones were ſet up: And in the King's Tranſlation, printed by the Company of Stationers, London, the ſame Verſe is, I behold till the Thrones were caſt down, and Verſe 18. it is [But Saints of the moſt High ſhall take the King⯑dom.] And in the Geneva Tranſlation the ſame Verſe is, [And they ſhall take the Kingdom of the Saints] both can⯑not be true, which of theſe is an Engliſhman to believe? Some ſay, Luther added the Word only to the Text, being ask'd why he did it, ſaid, he did it to make the Apoſtle ſay more plainly, Faith only juſtifieth, Dr. Fulk's Defence Engliſh Tranſlation, page 80. ſaith, we follow in our Tran⯑ſlation as near as we can, the holy Scripture in ſuch Senſe, if any thing be doubtful as the proper Circumſtance of the Place will lead us unto, that we may attain to the meaning of the holy Ghoſt. So then it ſeems, if the Tranſlator do think the holy Ghoſt meaneth this or that he may tranſlate it ſo. Is not this a large Liberty? The Jews take on ſuch Liberty.

The Miniſters of Lincoln Dioceſs, in the Abridgment of their Grievances delivered to King James. page 11.13.14. ſay, that the Engliſh Tranſlation of the Bible, is a Tranſlation that takes away from the Text, and adds to the Text, and that ſometimes to the changing and obſcuring of the holy Ghoſt; and Mr. Broughton the great Linguiſt in his Advertiſement of Corruption, tells the Biſhops, that the publick Tranſlation of the Scriptures in the Engliſh, is ſuch, as that it perverts the Text of the old Teſta⯑ment in eight hundred forty and eight Places, and that it cauſeth Millions to reject the old Teſtament; and Dr. Featly Dr. of Divinity, in his Dipper Dipt, page 1. ſaith, no Tranſlation is ſimply authentical, or the undoubted Word of God. In the undoubted Word of God there can be no Error, but in the Tranſlation, there are and may be Er⯑rors; the Bible tranſlated therefore is not the undoubted Word of God, but ſo far only as it agreeth with the Ori⯑ginal, 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 Aſſertions without Proof, in not keeping the true and proper Signification of the Words thereof, hath cauſed many [26] Errors, and great Trouble and Confuſion; they put the Word Lucifer for the Day-ſtar, Iſa. 14.12. They have for⯑ſaken 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 Cuſtom the Country-men live in, is ſuch as ordinarily ingageth them to a Prejudice and evil Opi⯑nion againſt all Principles contrary thereunto, though of divine Inſpiration. Hence the Papiſts, Turks and ſeve⯑ral Sorts of Proteſtants, cry down and cenſure each others Judgment and Opinion as abominable Error, Hereſy and Blaſphemy.

The third Pillar that upholds Hells Torments are fond Expoſitors that interpret Sheol for Hell Torments, ſo Dr. Fulk calls them in his Defence, page 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 confeſs, as hath been ſhewed: They will take Sheol figura⯑tively, 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 ſignify 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 In⯑terpretation of them is not to be of Man but of the holy Spi⯑rit: Oracles ſignify the Anſwer of God. Rom. 3.2. ſee Job 12. and how readeſt thou, Luke 10.26. to interpret Words figu⯑ratively that are to be underſtood literally, and Words lite⯑rally 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 lie as Nurſes uſe to ſtill Children by telling them of a great Bulbegger, and that a Man will come down the [27] 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 Tor⯑ment, 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 comes to ſee Mahomet hang, that maketh them quite blind, that for ever after they are led, and the Prieſts ſay that the Glory of the Sight of Ma⯑homet is ſo great, that it taketh away their ſight for ever after; and about Eaſter time, for ten Days 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 Maho⯑met is carried a broad 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 all ſorts of Prieſts have great⯑ly deluded and deceived the People, blowing ſomething into their Ears that for ever after they are not able to here 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 Imagi⯑nations of Men have no end.

The 5th 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 Hu⯑mane, though they are not pleaſed publickly to ſay ſo; be⯑cauſe it ſtreams not to their Purpoſe, the Scriptures they alledge to prove, is about conſidered; if any ſay I wreſt Scripture, I appeal to the Learned in the Languages, 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 con⯑ſidered.

The ſeventh Pillar of Hell is a ſtrong Perſwaſion that is in Men, that the believing Hell Torments is a great Means [28] to leave Sin and to live a holy Life; and the not believing Hell Torments is a Means to commit all Sin with Greedi⯑neſs, and to live as they liſt; for, they ſay, Men live as though there were no Hell.

Carnal Hearts of Men taken Offence of every thing, except the Law of Works, doing to be ſaved, the Doctrine of Election, God's free Grace and Salvation only and alone by Chriſt, without Works, Rom. 4.6. is changed to be one of the greateſt Doctrines of Liberty to ſin 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 do 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 do never ſo much good, yea ſee how this truth is turned to Wantonneſs, the Apoſtles exhort not to turn this grace of God into Wantonneſs, Rom. 6.1▪15. The corrupt Heart of Man is ready to do it; there are many things in Paul's Epiſtle, which the Ignorant Unlearned (that know not God in Chriſt) wreſt to their own Deſtru⯑ction; will any therefore ſay, that the Doctrine of Ele⯑ction and Salvation by Chriſt alone is not a Doctrine fit to be taught not come abroad? if ſo, the Scriptutes muſt not come abroad.

Moreover, the Doctrine of the Proteſtant Miniſters is charged, not only to be a Doctrine of Liberty to Sin, but a blaſphemous Doctrine, to teach that the Fall and Sin of Man was decreed, they ſay is to make God the Author of Evil; the Proteſtant Writers ſay, that the Sin of Man was determined of God; Dr. Willet, Synop. pag. 760. He alſo ſaith, the Proteſtants hold, that the fall of Adam was both foreſeen of God and decreed to be, not permitted only, they alledge, Gen. 45.5.8.2. Sam. 24.1. Acts 2. and Acts 4.22.28. ſhould ungodly luſts, Judg. 18. for the Creature was made ſubject to Vanity, not willingly, but by Reaſon of him that had ſubjected the ſame in Hope, Rom 8.20. Dr. William Whitaker againſt Campion the Jeſuit ſaith, now anſwer me Campion, do you think that which any one doth, how wicked ſoever, is done whether God will or no? If you hold that any thing is done againſt [29] God's Will, what Providence or Omnipotency do you leave him? For he that permitteth that to be done which he would by no Means have to be done, it is certain, that he is not endued with ſo great Power, as that he can forbid that which he would not have done, wherefore you muſt needs confeſs, that all Things that are done are done by the Will of God; and Pag. 196. all confeſs, God could have hindered Sin to be if he had ſo pleaſed, but he would not hinder it, therefore it was his will it ſhould be, the Will of God, and not Sin, is the Cauſe of God's Decree, and the being of all things; the Will and Plea⯑ſure of God is the Womb from whence ſpringeth every Work of the Creature, Rom. 4.11. God muſt firſt will his Creature to ſtand or fall before he can do either, Acts 21.14. Phil. 2.13. Prov. 21.4. the evil Actions of Men are not only foreſeen of God, but decreed, ſaith Mr. Par in hie Grounds of Divinity; we are not ſaved from ſin, except we have committed Sin; therefore Salvation from Sin is not without committing Sin, ſaith Fulk, pag. 121. God willed and decreed his Glory and Man's Happineſs; therefore he willed and decreed the Means to it: The end and moving Cauſe of his willing Sin to be, is for his Glory, which Cauſe it was neceſſary for Sin to be; if Sin had not been, how ſhould the Goodneſs of God in giv⯑ing Man Eternal Life in Glory appeared, his Love in ſend⯑ing Chriſt to die? If there had not been Sin, there had been no need of Chriſt's comming, nor of his Death and Righteouſ⯑neſs; moſt of the great Works of God in this World and that to come, have Dependance or Reference to Sin; how ſhould we have lived by Faith, exerciſed the Fruits of the Spirit, or have any Happineſs or Glory in the World to come, if it had not been for Chriſt? And Chriſt had not been, if there had been no Sin: He that willeth the End, willeth thoſe things that are neceſſarily referr'd to that End, Taking away Sin was decreed before the World, therefore the Being of Sin was decreed; Chriſt's Death was determined before the World; for the End of Chriſt was to reſtore Adam's Fall. If Adam had not fallen, there had been no need of a Chriſt to reſtore him: The Saints were choſen to Life before the World; Choice hath Reference to the Fall, therefore the fall of Adam was decreed: If the Will of Man had been the firſt and chief Cauſe of the being of Sin, then the Will of Man ſhould be the Cauſe of God's Will, and ſo Men ſhould be the [30] original Cauſe of the Salvation of himſelf, and ſo much the Cauſe of it, that without his will it could not have been: and ſo the Determination of God what to do, ſhall not be from himſelf, but from the Will of Man, which is contrary to Eph. 1.11. if Men ſhould will Sin before God willed it, then ſhall the Will of God depend and wait upon the Will of Man: as if God ſhould ſay, If Man will Sin, then I will his Salvation: And if God ſhould firſt will to ſend Chriſt to ſave Man, and leave it to Mans Will and Power whether he ſhall fall or no, then it was po⯑ſſible for Man to ſtand, and ſo to fruſtrate the Decree of God: For if Man had not ſinned, God's Decree of ſending Chriſt had been void and of none Effect: Mr Perkins ſaith, God Decree the fall of Adam; if the fall was decreed, if Man had Power to Stand, then he had Power to fruſtrate God's Decree, which no wiſe Man will affirm; and then that ſaying that Adam had Power to keep the Law, is with⯑out truth; if he had, conſider Ezek. 18.2,3,4. Je. 3.29,36. God willeth all things well, he ſinneth not, nor can Sin, becauſe he is under no Law, God commands Men to keep the Law, that no Man can do; he commands Men to think no vain Thoughts, and not to ſin; we cannot but think ſome vain Thoughts, and in many Things we Sin all Chriſt ſaith, No man can come to me except the Father draw him, John 6.44.37. if they be drawn they come; draw us and we will run after thee, Cant. 1.4. if I put ſufficient Strength to move the Earth, Motion muſt needs follow; when Men ſin they are beguiled, enticed, deceived, drawn away, they like men have tranſgreſſed, Hoſ. 6.7.

We are to diſtinguiſh between that which followeth a Doctrine in its own Nature, and that which followeth by Accident, or rather that a corrupt Heart draweth from it, and is not from the Nature and Working of the Doctrine it ſelf; it is ſtrange to conſider Men are to ſet upon the Popiſh Principle to be ſaved for their Works, that they count all Prophaneſs that croſſeth their Way; ſome have burned the Bible; and Doctor Criſp's Book of Salvation by Chriſt alone, Mr. Archers late of Allhallowes London, his Treatiſe of Comfort to beleivers, againſt their Sins and Sor⯑row, was burnt by the Hangman; the ſame Spirit is alive to burn this alſo. I expect no better from ſuch as are not taught of God; they condemn thoſe Things they know not, and think they do God Service, when they perſecute the Truth and Profeſſors of it.

[31]Take for Inſtance, that the Fear of the Torments of Hell is no ſuch Preſerver againſt Sin, is evident; for thoſe that ſin with the greateſt Greedineſs, the greateſt Sinners, they do believe there are Hell Torments? For tho' they be never ſo wicked, they hope it doth not belong to them; or they hope to repent and lead new Lives, before they die; though they ſin for the preſent, they hope to make God amends for all, as an Arminian being drunk, ſaith, 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 him⯑ſelf. The Lives of many Heathens that have denied the Reſurrection of the Body, and therefore did not hold a Hell of Torment after, have been better than 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 than others; but we find the contrary, that none more free from Sin than theſe.

3. Experience teacheth, that the Fear of Hell, though at firſt it ſtartleth and frighteth Men, yet that is ſoon over, and is no Preſerver againſt Sin. I knew one ſet before him 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 do 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, be⯑cauſe the Luſts of Men are ſtronger than the Fear of Hell, Reſolutions and Curſes.

Becauſe Men are given up to their own Hearts Luſts; it may be that they may find that Liberty to Sin is the greateſt Miſery and Bondage in the World, it hath all miſery in it, whether they Sin with more or leſs Fear, and could enjoy all the Pleaſures of Sin for a Seaſon, they will find 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 ſin will find 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 [32] and Death; the bloody and deceitful man ſhall not live out half his Days, Pſal. 53.23. I will curſe your bleſſings, Mal. 2.2. ſee Deut. 28.

Men Sin becauſe they are led Captive by the Devil at his will, 2 Tim. 3.6. and 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 Sin, becauſe they have not received Power from on high againſt Sin; until they receive that Power they cannot but Sin, Thou haſt led Captivity Captive, and given Gifts for Men, Pſal. 68.18. until Chriſt by his Spirit ſet the Soul at Liberty, it is in Bondage, and enthrall'd to baſe Luſts; But if the Son ſhall make you free, ye ſhall be free indeed, John 1.36. but not till then; ſee Eccleſ. 8.11. The Pu⯑niſhment of the Magiſtrates keeps Men from abuſing o⯑thers, more than Fear of Hell; Men would be exceeding diſſolute if under no Diſcipline of Superiors.

5. Men go to Sin for Comfort, Sweetneſs and Satisfa⯑ction; but when ſatisfy'd, they go not to Sin; to act for Life is no Love to God, nor Self-denial, nor any Spiritual⯑neſs, nor will it do them good, it's not accepted of God, nor will it continue, ſuch ſo reſtrained, oft-times do exceed all other in Sin, the ſpiritual Soul that lives in the Enjoy⯑ments of the Love of God, needs no ſuch Weights to pro⯑cure 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 Sin as much as he will; if this be proved, all Objections are anſwered; and this the Scrip⯑ture proves, that without the Will of God, Men cannot do any thing, not ſo much as go to a City, unleſs God will, Jam. 4.13.15. God worketh, governeth, and diſpoſeth all Things after the Counſel of his own will, Epheſians 1.11. 1 Job he 1. Act 18.21. Rom. 9.11. Who hath reſiſted his will? Gods will is done, Luke 11.2. Hebr. 2.4. Eph. 1.9. Acts 13.20. The Meaſure of Men's Sins are ſet; Men cannot do more nor leſs than their Meaſure, they fill up their Meaſure always, 1 Theſſ. 2.13. it was determined how often Peter ſhould deny Chriſt, Luke 22.31,34. with verſe 61,64. God ſaith if you will believe him, The wicked [33] ſhall do wickedly, Daniel 12▪10. they cannot ceaſe from ſin, 2 Pet. 2.24. That which is determined ſhall be done, Dan. 11.26. he that reſtraineth the Clouds that they dropt not down Rain, He made a decree for the Rain, John 28.26. and the Earth, that it bring not forth Graſs, Deut. 2.23. He that ſtilleth the Winds and the Tempeſt, Pſal. 107.29,3 [...]. that ſaith to the Waves of the Sea. Hitherto ſhalt thou come, but no further, and here ſhall thy proud Waves be ſtayed, Job 38.11. he reſtraineth Men from doing their Wills when he pleaſes; they would go further, but he reſtrain⯑eth them, Job 18. that they cannot do the things they had appointed them to do, Gen. 20.6. and 31,24. and 35,5. and 30.10. Revelat. 20.3, [...]. O Lord, I know the way of man is not in himſelf; it is not in man that walketh to direct his ſteps, Jerem. 10.2 [...]. Pſalm [...]. Prov. [...].12. A man's 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 days 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 devi⯑ſed Fables, I am fully ſatisfied with the Teſtimony of the Word of God (beſides their own Teſtimony, which is ſuffi⯑cient againſt themſelves) with which I ſee through the thick Darkneſs of the Inventions and Traditions of Men.

Several Conſiderations that there is not to be a Puniſhment after this Life, that ſhall never end.

1. We do not find the Place of Hell mentioned in any of the ſix Days 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 that it is not found in the Creation of God, it is a Ground to judge that it is of the Creation of Man, a vain Imagination of Man; for their Reaſons prove it not, nor do they agree amongſt themſelves of the Proof of it, neither where it is, nor what it is.

2. Solomon [was wiſer than all Men] 1 King. 4.36. yet he ſpake not any thing of the Torments of Hell, nor of any Puniſhment never to end [he ſpake from the Cedar to the Hyſop, he ſpake alſo of Beaſts and Fouls, of creeping [34] things, and of Fiſhes] v. 33. if he had known of any Hell and Torments there, he would have ſpoken of that alſo.

3. The Jews, [unto whom were committed the Oracles of God] Rom. 3.2. to give unto us, they have delivered no ſuch thing to us, nor do they believe any ſuch thing; for the Hebrew Doctors underſtand the ſeventh Day of ſeven thouſand Years which is in the World to come he bleſſed, becauſe in the ſeven thouſand Years all Souls ſhall be bound up in the Bundle of Life in the World to come; Aiſnworth on Gen. 2. a Day with the Lord is as a thouſand years, 2 Pet. 3.8. the Jews ſay, as the World was made in ſix Days, ſo it ſhould continue ſix thouſand Years, and no more; and that the ſeventh Day in the ſeven thouſand Years in the World to come, in which all Souls ſhall be bleſſed: Alſo they ſay a good Man and a bad Man died afterwards: One in a Viſion ſaw the good Man walking in Gardens among pleaſant Fountains of Water, but the bad Man near a River, and his Tongue reaching after Water, but could not reach it. Talm. Jeruſ. in Chag. fol. 77. Col. 4. in that theſe things are received among them for Truth, though they be but Jewiſh Fables, yet by them we ſee evidently that they do not believe the Opinion of a Torment after this Life never to end. The Jews and Hebrew Doctors were great Searchers of every Tittle of Scriptures; and if it had been there to be ſeen, they or their Prophets ſhould have ſeen it.

4. The Saints recorded in Scripture did not believe that there was to be a Puniſhment for any to endure never to end; this appeareth, becauſe when they made a Confeſſion of Sin, and the Puniſhment due to them for the ſame, they do not confeſs to have deſerv'd any ſuch Puniſhment; they con⯑feſs [to us belongs confuſion of Face] Dan. 9.8.11. [it's the Lord's Mercy we are not conſumed] Lam. 2.22. [thou haſt delivered me from Death,] Pſal. 116.8. 2 Chron. 8.1,10.

Nor do we find that they did ever give Thanks for any ſuch Deliverance, if they had known of any ſuch Delive⯑rance, it could not but appear the greateſt Deliverance any could enjoy, and that it did require the greateſt Acknow⯑ledgment and Thankfulneſs; nor doth it appear that ever they did pray for, or expreſs any Deſire of any ſuch Deli⯑verance; in that they expreſs neither, it is a Ground to judge that they knew of no ſuch Puniſhment; and if there had been any ſuch Deliverance, they ſhould have known it, I ſhould not have been hid from them; they admired the [35] Deliverance of ſaving their Lives from Death, as the great⯑eſt Deliverance, Ezek. 9.13,14. [the Kindneſs of the Lord not to Die] 1 Sam. 20.14.

Do you believe that if Moſes and Paul had believed that there was ſo great and exceeding Torment without end, that in the leaſt they would have wiſhed or deſired [to be raced out of the Book of Life] Exod. 32.33. and [to be ſepa⯑rated from Chriſt] Rom. 9.3. to endure the ſaid Torment without end? I do not believe that they were willing ſo to ſuffer.

5. Chriſt when on Earth, ſpoke of the Deſtruction of Jeruſalem which was to come, and wept becauſe they were to ſuffer that, Luk. 19.42,44. he would much more have ſpoken of a Puniſhment never to end, and wept for them that ſhould ſuffer that, if there had been any Puniſhment for any to endure.

6. Becauſe when God doth warn any from Sin, from the Conſideration of Puniſhment, there is no mention of any Puniſhments but of thoſe in this Life. See 1 Cor. 10.1. to 11. [they ſhall die of grievous Deaths] Jer. 6.4,2. Chro. 19.10. 1 Cor. 4.14. Death threatned, Ezek. 3.18,19. and 33,3. to 14. Titus 3.10,11. [confounded that ſerve graven Images] Pſal. 98. a Puniſhment in this Life, Jerem. 9.19. Death for Idolatry, Jer. 44.7. the puniſh⯑ment of Idolatry ſet for an Example, 2 Pet. 2.6. [be inſtructed, leſt my Soul depart from thee, and I make thee deſolate, becauſe of thy Sin▪] Mich. 6.13. ſee Jer. 9.11. [Abomination that makes deſolate] Dan. 3.20. [he turned the Cities of Sodom and Gomorrah into Aſhes, condemned them with an Overthrow, making them an Example] 2 Pet. 2.5,6,7. he that threatned Death, would have threat⯑ned a Puniſhment never to end if there had been ſuch a Puniſhment to be inflicted upon any.

7. Becauſe God's Puniſhment of Sin is not of ſo large an extent as his Mercy, for his puniſhing of Sin is but [to the third and fourth Generation] Deut. 7.9. [thy Mercy is great above the Heavens, and thy Truth unto the Skies] Pſal. 108.4. by Truth in this Place underſtand the Puniſh⯑ing of Sin, becauſe the Word Mercy is put in Oppoſition, which lieth in forgiving Sin; the Heavens are far above the Skies. Aſtronomers ſay, the Clouds and Skies are not above fifty Miles above the Earth; but the Heavens are above a hundred and ſixteen Millions of Miles above the Skies, but the Mercy-ſeat above] Exod. 25.21. his Nam [...] [36] is his Glory [his Glory above the Heavens] Pſal. 8.1. Why, is it ſaid he puniſheth the iniquity of the Fathers upon the Children to the third and fourth Generation, and not to [...] tenth and twentieth Generation, but to declare [...] is ſatisfied therewith, and requireth not a further Puniſhment? God doth puniſh Sin in the Sinner and upon his Children, to the third and fourth Generation, but becauſe there is not to be a Puniſhment after this Life never to end. 8. Becauſe Death and the fear of it is call'd the [Terror of God] Gen. 35.3. the King of Terrors, Job. 8.11,14. therefore Death is the greateſt Puniſhment and more terrible; but if there were to be a Puniſhment ne⯑ver to end, nor Death, but that were the King of Terrors; for is not terrible at all in Compariſon of that. 9. Becauſe Sin is puniſhed in this Life to the full; if you will believe God, he ſaith, according to their Works and Doings I puniſhed them, Ezek. 36▪18. Hoſ. 12.2. and 13.12. Jer. 50.28. and 56.18. Jer. 9.9,11. Job 20.28. [every Tranſgreſſion received a juſt Recompence of Reward] Heb. 2.2. Would ye have it to be puniſhed to the full in this Life, and after in the World to come with a Puniſhment never to end? That Sin is puniſh'd in this Life, ſee Iſa. 65.3, to 16. Deut. 10.17,18. Mich. 6.10. Hag. 1.6. Lamen. 4.6. I'll puniſh the World for their Iniquity, they ſhall fall by the Sword, Iſa. 13.11,15. to 22. outward Ca⯑lamity and Death, the Puniſhment of Sin, Lam. 3.39. 1 Pet. 2.24. [recompence their Sin to the full, Jer. 16.18. for the Violence of the Sin of Man when all Fleſh had corrup⯑ted his Way, God ſaith, I will deſtroy them with the Earth? a Flood of Water to deſtroy all Fleſh] Gen. 6.11,12,17. to puniſh Sin twice, is as diſagreeable to Juſtice, as to receive the Payment of one Debt twice.

10. Becauſe there is not a worſe thing then the Dregs of God's Fury, Anger, and Wrath; and theſe are poured out in this Life; God doth not only begin to puniſh Sin in this Life; but alſo finiſh it in this Life; for it is ſaid, He poured out all his fierce Anger, he caſt upon them the fierceneſs of his anger, wrath and indignation, Pſal. 78.49. (Death) ſo it was poured out, Eſa. 42.8. Ezek. 19.22. Accompliſhed my fury, Ezek. 7.8. it conſumed them, Ezek. 43.18. for yet a very little while, and mine indignation and anger ſhall ceaſe in their deſtruction, Jer. 10.25. Wrath paſt, Job 14.13. taken away all, Pſal. 85.3. he hath poured out all his Anger, Lam. 4.10.11. Zeph. 3.3. the puniſhment of their iniquity is ac⯑compliſhed, Lam. 4.22. Ezek. 5.13. and 7,8. and 29,21. [37] the dregs of the Cup of my Fury accompliſhed, Ezek. 13.14,15. therefore there is no Continuance of it after this Life; for when Achan was dead, it is ſaid the Lord turned from the Fierceneſs of his Anger, Joſ. 6.26. but if that they ſay were true, his Death was but the Beginning of the Lord's fierce Anger.

Many infallible Proofs that there is not to be a Puniſhment after this Life never to end.

Proof I. Becauſe the Scriptures hold forth no ſuch thing, as hath been ſhewed; we ought not to preſume above that which is written; revealed things belong to us, Deut. 29.29.

Pooof II. Their Opinion of a Puniſhment never to end, is contrary to the Word of God, in that it doth maintain that the Wicked ſhall have Eternal Life. If Man was to live for ever, why was the flaming Sword ſet to keep the Way of the Tree of Life? Gen. 3.24. Left he put forth his Hand and take of the Tree of Life, and live for ever: No Eternal Life came by the firſt Adam; Eternal Life came by Jeſus Chriſt, who is the Tree of Life, Eternal Life pro⯑miſed and given by Jeſus Chriſt, Eternal Life by Jeſus Chriſt, Rom. 5.21. and [he that eateth of this Bread ſhall live for ever.] John 6.58. [Becauſe I live ye ſhall live alſo] John 14.9. God ſent his Son that we might live through him, 1 John 4.9. only Believers have Eternal Life, he that believeth on the Son hath eternal iife, he that believeth not the Son ſhall not ſee life, John. 3.36. whoſoever believeth ſhall not periſh, but have everlaſting life, 1 Jo. 3.14,15. I give unto them eternal life, and they ſhall never periſh, Jo. 10.28. the wicked abide not for ever, 1 John 2.17. [if ye Live after the Fleſh ye ſhall die] Romans 8.13. [him will God de⯑ſtroy] in the Greek it is corrupt, 1 Cor. 3.7. the [preaching of the Croſs is to them that periſh Fooliſhneſs. 2 Theſ. 2.10. utterly periſh, 2 Pet. 2.14. Luke 11.3. [to their own Deſtruction] 2 Pet. 3.16. [abideth in Death] Rom. 6.21,23. [they ſhall be deſtroyed for ever] Pſal. 99.7. John 4.20. If they periſh and have not eternal Life, then they cannot live for ever: God ſaid, Gen. 2.17. [if thou eateſt thou ſhalt ſurely die] but the Serpent ſaid, Gen. 3.4. [ye ſhalt not die;] ſo the Serpent; which is the Devil, hath taught Men to ſay as the Serpent ſaid, Now they have eaten they ſhall not die, but ſhall live [38] for ever, and never die, which is to ſay, God is the Liar, and that which the Devil ſaid is Truth. The Word ſaith, Him will God deſtroy, Matth. 21.41. 1 Cor. 3.17. and 6.13. they ſhall be deſtroyed, 2 Pet. 2.12. Swift deſtruction, their end is deſtruction, Phil. 3.13. their Opinion ſaith they ſhall never be deſtroy⯑ed, die, nor end, which is no Deſtruction: The Word ſaith, (the laſt Enemy is Death) 1 Cor. 15.26. Their Opinions ſaith, that is not the laſt, there is an after that is much worſe, never to end: It ſaith, God's Anger is for ever, he will never turn from it; contrary to Jer. 3.12. Pſal. 5 [...].5. and 89.5. and 78.18. Mr. Bolton ſaith, they ſhall ſuffer ſo long as God is God, if ſo, then they have eternal Life (though in Miſery) whereas the Scripture doth not declare eternal Life to be for all Men, John 6.45,47. Pro⯑miſed us eternal life, 1 John 2.17.25. I give unto them eter⯑nal life to as many as thou haſt given him, John 17.2,3. in hope of eternal life, John 3.15. As many as were ordained to eternal life believed, Act. 13.48. they that have done good unto the reſurrection of life, John 5.29. If it be granted that the Wicked have not eternal Life, as hath been pro⯑ved, it will follow, that they cannot ſuffer for ever ſo long as God is God; and therefore all their building of a Pu⯑niſhment never to end fails, grant the firſt and the later muſt needs follow.

If Adam had not ſinned, he ſhould have died; this is proved firſt, becauſe Adam in his Creation had a natural Body, 1 Cor. 15.44. that which is natural is not eternal, v. 46. (he was of the Earth earthly) 57,48. therefore mortal and corruptible, 53,54.

Secondly, Man in his firſt being was corporal and viſible to be ſeen; things ſeen are not eternal. Mr. Bolton ſaith, If Adam had ſtood, he could not have conveyed to us a Body immortal, or not dying, in his Treatiſe of Heaven, Page 131. Baſil ſaith, if God had given Adam an immuta⯑ble and unchangeable Nature, he had created a God and not a Man. Auguſtine, in his Book of Confeſſions ſaith, be⯑cauſe the Lord created a Man of nothing, therefore he left in Man a Poſſibility to return into nothing, if he obeyed not the Will of his Maker.

Thirdly, Man in Innocency needed Food, &c. that which depends upon mutable and earthly Things, is earthly and mutable; we ſee it in all other Creatures that live up⯑on periſhing things, at laſt periſh; and herein Man by the firſt Adam hath no Preeminence above a Beaſt: Heaven [39] and Earth were created, therefore had a Beginning; and although they have a much longer Life than Man, are to have an end, (Heaven and Earth ſhall be diſſolved) 2 Pet. 3.12.

If Adam had not died, Rom. 5.12. he ſhould have continu⯑ed in this World, he ſhould not have gone to the World to come; therefore by his Fall he loſt no Happineſs nor eter⯑nal 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 eternal Life, which none will affirm? Eternal 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 difference to be put between a natural Death and a judici⯑al Death; the firſt is from nature, the ſecond is from Sin, if the common Death that all die, Heb. 9.27. were the Puniſh⯑ment 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 natural 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 Sin: For where Sin is ſatisfied, or pardoned, or forgiven, the Puniſhment is not inflicted; if it be, how is it for⯑given? Even Men when they pardon inflict not the Pu⯑niſhment; all confeſs, ſome Mens Sins are pardoned, how then cometh it to paſs 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 natural Death, but to periſh, a judicial 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) Pſal. 94.11. Heb. 4.7. (and your ſelves thruſt out) Luke 13.28. when they riſe to Judgment 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 ſe⯑cond Death, and to periſh, is one thing, if they live for ever, and have eternal Life, how do they periſh? and how [40] 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 [...]orever, and not die?

Sin being a Tranſgreſſion of the Law is a legal Sin, and ſo i [...] to have a legal Puniſhment For ſome Sins is Death, Rom. 6.23. inflicted by God, as Gen. 38.9,10. and by Man. A legal 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 natural Death, and a judicial Death: This later is a ſecond Death, in that it is no [...] from Nature, but from Sin.

Men put the Streſs of the Puniſhment of Sin upon the ſecond Death, but what that ſecond Death is, they cannot agree among themſelves; the Miniſters in their late An⯑notations 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 Inte [...]pretation it is not a Puniſhment never to end. Mr. Perkins ſaith the ſecond Death is a total 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 any where, how are they abſent from God?

If the ſecond Death be a Death, it is not a Life of Mi⯑ſery never to end; that is not a Death, unleſs eternal Life be a Death; they confeſs eternal Life in Miſery is worſe than Death; if ſo, then it is not a Death but another thing.

The firſt Death is the Deſtruction of the Body, a Separa⯑tion 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 Dea [...]h? the ſecond Adam being Man, was an Image of the firſt; the Scriptures 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 Father's Bed, deſerved a judicial legal Death, but did not die for it, Gen. 49.3,4, and 35.22. 1 Chron. 5.1. (let Reuben live, and not die) Deut. 33.6. a judicial or ſecond Death: The Jews Onkelos, read Deut. 33.6. let Reuben live, and not die the ſecond Death, and Jonathan on Iſa. 65.6. (I will deliver their Carkaſſes to the ſecond Death) verſ. 17. (the Lord will ſlay them [41] with the ſecond Death) by which it appears, the Jews count the ſecond Death) is to be ſlain; and, if ſo, it is not a Life of Miſery never to end, as ſome ſay, the Book of the Reve⯑lation ſpeaks of the ſecond Death. Dr. Featly, and Dr. Lightfoot, 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 An⯑notations on the Bible, and Mr. Brightman and others on Apoc. 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 O⯑pinion is contrary to the Word that ſaith, it is Death, filled with all Unrighteouſneſs, haters of God, deſpiteful, proud, Inventers of evil 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 worth 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 judiciouſly, not touch it left ye die, Gen. 3.3. to bear Iniquity is to dye for it, Levit. 22.9. Numb. 18.22. that one Man die for the People, John 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 Puniſhment hath any thing to do with a dead Man. This Iniquity ſhall not be purged from ye till ye die, then it is purged from them; if this Iniquity be purged from you till ye die, we learn that Death ac⯑quitteth, Talm. Jerus, Sanched, Fol. 27. Col. 3.

After Man had ſinned, God expounded the Puniſh⯑ment of the Breach of his Law, Gen. 3.14. to v. 20. It is evident, that the Puniſhment of the old Serpent the Devil, and of the Woman, and of the Man for their Sin, are only Puniſhments of this Life; there is not the leaſt Word of any puniſhment after this Life, much leſs of a Puniſhment never to end; ſo that by that which is ſaid [42] we may judge of that Mr. Bolton, and others ſay, of being everlaſtingly in a red-hot ſcorching Fire, deprived of all Poſſibility of dying, or of being ever conſumed in Torment eternally; they ſay the Fire of Hell burneth far hotter than ten thouſand Rivers 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 Eternal 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 Death to Hell, to the Devil, contrary to Eccleſ. 3.21. and 12.7. Gen. 2.7. Heb. 12.9 Ezek. 43.13,14,15. Zach. 12.9. if the De⯑vils are in Hell in Torment, as they commonly and vainly imagine: Hell is in the Wicked; the Devil's evil Spirits are there, and rule there in the Children of Diſobedi⯑ence, Eph. 2.2. 1 Pet. 5.2. Matth. 8.28. Jud. 14. Matth. 25.29,30,31.

Adam in Innocency being a natural Man, he had the Law of Nature written in his Heart; the Breach of that natu⯑ral Law cauſed a temporal Curſe and Puniſhment, and not any Eternal; they that think eternal Life is to be had for our Works, our well doing, are prone to think eternal Life may be loſt for our not well doing; but the Way of the Goſpel places not eternal Life and eternal Death in Miſery upon our doing, Rom. 4.2,3,4,5. Alſo the Scripture ſpeaketh not of an eternal 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 Reſurrection, and if no Reſurrection there could be no ſuffering of any Tor⯑ment after this Life: For if no Reſurrection they ſhould have periſhed, in the Grave their had been their End. If Chriſt be not riſen, they which are fallen aſleep are pe⯑riſhed] 1 Cor. 15.17,18. that the Reſurrection came by Jeſus Chriſt is alſo evident; for Chriſt ſaith, I am the Re⯑ſurrection, John 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 Reſur⯑rection] [43] 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 his Graves after their Reſur⯑rection] Mat. 27.5. and in that Chriſt is the Reſurrecti⯑on 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 follows, if any Man ſhall ſo ſuf⯑fer, 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. and 9.10. not to make any miſerable, [he came to ſave Sin⯑ners] 1 Tim. 1.15. Luke 4.18. [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 taſte Death for every Man] Heb. 2.9. See Luke 4.18. [the laſt Enemy is Death] he aboliſhed Death] 2 Tim. 1.10. he hath promiſed Deliverance from Death and Grave; I will redeem thee from Death, Hoſea 13.14. that keeps my Sayings ſhall not ſee Death, John 8.51,52. O Death where is thy Sting, O Grave where is thy Victory? 1 Cor. 15.55. I will ranſom thee from the Power of the Grave; he ſaith not from the Tor⯑ments of Hell, nor from the Puniſhment never to end: O Death I will be thy Plagues, O Grave I will be thy De⯑ſtruction, Hoſ. 13.4. ſo that if there be a Puniſhment af⯑ter Death and Grave, there is no mention of Chriſt's deli⯑vering us from that; and in that the Scripture ſ [...]ith, [He is able to ſave from Death] Heb. 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 De⯑liverance [44] from any thing is mentioned; therefore he hath not delivered his from more, and therefore there is no fur⯑ther thing to be delivered from; ſo that ye may ſee that their Opinion makes void Chriſt's Suffering, and the Saints Comfort! for if a Puniſhment for ever be due to Man for Sin, 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, Gal. 3.13. Iſa. 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 ſuf⯑fer, 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 Rep [...]obates in Hell ſuffer the want of the Viſion or Sight of God for ever, fina [...] Rejection. 2. They ſhall be per⯑plexed with the Horror of a guilty Conſcience. 3. De⯑prived of the Gifts of the Holy Spirit. 4. Inſtead of Ver⯑tues, they are defiled with Wickedneſs, Indignation, De⯑ſperation; Chriſt ſuffered none of theſe, ſaith Willets Sy⯑nopſis, pag. 1010. far it be from us ſo to conceive. Pag. 1014. alſo they ſay in Hell is inward and outward Dark⯑neſs. 2. A Lake of Fire and Brimſtone. 3. Fire un⯑quenchable. 4. Worm and prick of Conſcience. 5. Ma⯑lediction. 6. Deſperation, ſecond Death; Chriſt ſuffered none of theſe, therefore Chriſt ſuffered not the Torments of Hell to be ever, in the [...]e in that Place, they will not ſay Chriſt is now in; if Chriſt had ſuffered the Pains of the Damned, yet unleſs 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 Sin 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 Sins, cruel Indignation, hor⯑rible Outcries, Blaſphemies, fretting for horrible Tor⯑ments, endleſs 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 Chriſt's Perſon, nor with the Holineſs of his Nature, nor the Dignity of his Office to [45] ſuffer in that local Place eternally: final Rejection with Deſperation, with the Worm of Conſcience, agreeth not to the Holineſs of his Perſon; final Rejection Chriſt ſuffered not, nor eternal Flames, nor the ſecond Death: For Chriſt to ſuffer theſe, were to deſtroy the Work of our Redemp⯑tion: Chriſt could not be ſubject to Deſtruction. Willet Sy⯑nopſ. Page 1009. Chriſt ſuffered none of theſe Puniſh⯑ments, 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 not deliver us from any thing which he ſuffered not, eternal Fire in Hell: He ſuffer⯑ed not; nor are the Pains of this Life the Pains of Hell; therefore if there be any ſuch Hell or Puniſhment, Chriſt ſuffered it not, and therefore we muſt ſuffer it; ſee ye not whither this their Doctrine tends? To overthrow the ſuffi⯑ciency of Chriſt's Suffering and our Comfort, in leaving us to ſuffer the ſaid Torments ourſelves. Chriſt leaving his ſuffering an example, if we ſuffer with him, &c. Rom. 8.17. Muſt we ſuffer the Torments of Hell? I believe Chriſt hath born the whole Puniſhment of Sin; in it I am ſa⯑tisfied, and deſire no more; but how Chriſt ſuffered the Torments of Hell, I, nor themſelves ſee not: They ſay, Chriſt being God, made an infinite Satisfaction, paying at once upon the Croſs, 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 ſatisfaction, to what pur⯑poſe was Chriſt to be made Man and die? If ye ſay Chriſt was to make ſatisfaction in both, his Godhead and Man⯑hood, doth the Godhead need the help of the Manhood to make ſatisfaction? It is not proper to ſay, God was to be ſatisfied, for God was never unſatisfied; God is per⯑fect, 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 be⯑long 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 reconciling the world to himſelf, 2 Cor. 5.21. That is, Father, Word and Spi⯑rit, God is one; not one Divine Nature in Chriſt ſatisfying, [46] 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 himſelf: God was never unreconci⯑led to the World: it's only Man that is at enmity and unre⯑conciled, 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, ſati [...]fie that which is infinite, unleſs 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 chief Being, which ſtands in Righteouſneſs, and is an Eclipſe of the Glory of Man. Sin is a Defect and Diſcovery of the Weakneſs and Mutability of the reaſonable Creature; Sin cannot impeach God; If thou ſinneſt, what doeſt thou againſt him? Or if thy righteouſneſs be multiplied, what doeſt thou unto him? If thou be righteous, what giveſt thou unto him, or what receiveth he at thy hand? Thy wickedneſs may hurt a Man as thou art, and thy righteouſneſs 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 himſelf to ſatisfie, but to Man, the Law belongs only to the humane Nature, there⯑fore Chriſt was a Man: He took on him the form of a ſer⯑vant, and became obedient to death, the death of the Croſs, Phil. 2.7,8. a body, Heb. 10.10. Obedience belongs to the humane Will; The man Chriſt made a curſe for us; he was bruiſed for our iniquities, and with his ſtripes we are healed, Iſa. 53.5,10. it was Blood that waſhed away our Sins, 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 ſa⯑tisfied; but by the obedience of one man we are made righteous, the Man Chriſt Jeſus, 1 Tim. 2.5. the Worthineſs of Chriſt's 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 infi⯑nite, 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, be⯑cauſe againſt an infinite God; to ſay Sin is infinite, in a [47] ſtrict Senſe, is to attribute too much to Sin, and too little to God, to give that to Sin which is proper to God; to e⯑qual Sin with God, is in effect to deny the Being of God, becauſe there can be but one infinite; alſo to ſay Sin is in⯑finite, is to make all Sin alike equal, for there is no De⯑grees in that which is infinite; Sin not being infinite, needs not an infinite Satisfaction: They ſay infinite Majeſty of⯑fended, infinite Puniſhment oppoſed: but it's but their ſay ſo, becauſe it is without and beſides the Word of God: The Puniſhment of Sin is not to be taken from the infinite⯑neſs of God, but from the Penalty expreſſed in his Law for the Breach of it, which is Death, Geneſis. 3.3.

Proof. V. The Word ſaith, God's 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 continue 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. and 22.22. James 2.21. Iſa. 13.9.13. the day of the Lord is at hand. Deut. 32.34,35. Job 20.28, a Puniſhment never to end, no ways agrees 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 Fear: Fear hath puniſhment, 1 John 4.8. He that feareth is not perfect in love, 1 John 4.18. a ſervile and a ſlaviſh Fear is Sin.

2. It cauſeth many evil and hard Thoughts of God.

3. Fear troubleth the Hearts of many of the Lord's Peo⯑ple, and makes them ſad with their Lyes; this God com⯑plains of, Ezek. 13.22. their lies cauſe them to err, after which their Fathers walked, Amos 2.4. Chriſt ſaith, Let not your Hearts be troubled, John 14.1. the fear of Hell doeth greatly trouble the Hearts of many; it is Gods Will to com⯑fort the ſad, to releaſe thoſe that are bound, Iſa. 61.1,2.3,4. and 40.5,9. a word fitly ſpoken, is like apples of Gold in pictures in Silver, Prov. 25.11.

4. Fear diſtracts, and greatly diſcourageth the Soul, hin⯑ders Faith; that which freeth the Soul from Fear, fits the Soul to ſerve God without fear, in holineſs and righteouſneſs, all the days of our lives, Luke 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 [48] weak, it ſtraitneth the Heart; but Hope comforteth and enlargeth it.

The Opinion of Hell Torments, provokes the Soul to envy and Unbelief, and hinders Subjection to God; if the Soul apprehends it ſelf liable to ſo great and everlaſting Puniſhment, it cannot ſubmit to God (nor be quiet.) This cauſed Francis Spira to wiſh he were above God; The Light of this Truth cauſeth the Soul leſs to ſin, and leſs to be troubled, to have leſs hard Thoughts of God, and leſs to fret againſt the Lord.

7. Their Opinion cauſes an exceeding and unreaſonable trouble of Mind and melancholy; ſuch Trouble is Sin, John 13.1. [a merry heart doeth 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 them⯑ſelves in taking away their own Lives by Poyſon, Stab⯑bing, Drowning, Hanging, Strangling and Shooting them⯑ſelves, caſting themſelves out of Windows, 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 Wickedneſs 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 juſtifi⯑ed 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. Freedom from Fear cauſeth Love; Love cauſeth Ser⯑vice; the love of Chriſt conſtraineth; it tends to the Comfort of many that through Weakneſs of Faith give way to Sa⯑tans 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 endleſs Torment hath great⯑ly 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 always wroth: for the ſpirit would fail before me, and the ſouls I have made, Iſa. 57.16. Man is [49] 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 VIII. 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 Miſe⯑ry and Want? Sure no Man doth deſire any Man nor Creature to indure the Torment they ſpeak of one Year, much leſs their own Off-ſpring; how then may I, or can I, think ſo of God, to be leſs pitiful, leſs merciful then cru⯑el Man, (Jer. 50.24. and Hoſ. 4.1.) to his Off-ſpring? we are all his Off-ſpring, Acts 17.28. ſure God exceeds Man in Goodneſs; if ye which are evil know how to give good things to your Children, how much more ſhall your heavenly Father give good Things to them that ask him? Matth. 7.8,9,10,11. Thou Lord art good and doeſt good, Pſal. 119.68. Matth. 5.45. though they were e⯑vil, and did evil, God did good and gave Rain, Acts 14.17. They ſay the Fire, Dan. 3.21. is nothing to Hell, and that the greateſt Torment Man can deviſe, is ſcarce a Sha⯑dow 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) hin⯑der it? we do ſee Men ſhew more kindneſs 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 Goodneſs, 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 leſs than nothing, Vanity, Iſaiah 40.12,15,17, [50] 22. O how great is he that hangeth the Earth upon no⯑thing! Job 24.7. he can and will do for the worſt Crea⯑ture far above that which it is able to ask or think.

Proof X. Becauſe God's general Goodneſs in the Crea⯑tion of the World is to all his Creatures, and alſo in his or⯑dinary diſpenſation is towards, and for the whole Univerſe of Mankind; 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 do 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 God's 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 Goodneſs of God, and limiteth to a few, whereas the Scripture declares it to be to all, Rom. 5. The Creature it ſelf ſhall be deli⯑vered from the Bondage of Corruption, into the glorious Liberty of the Sons of God, Rom. 8.19. The whole Cre⯑ation and every Creature is Angels and Men, Jews and Gentiles, verſe 20. Mark 16.15. in Bondage to Corrupti⯑on, 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 Cor. 5.19. This is ſpoken to perſwade them to be reconciled to God, verſe 20. which ſhews it to con⯑cern Mankind; the Proteſtants in Poland underſtand by e⯑very 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 Judgment, and ſo paſs to Salvation, Moulin, pag. 135. ſee Rom. 11.22,23,27. [All Fleſh ſhall ſee the Salvation of God] Rom. 8.19. ſee 1 Tim. 2.3,4,5. Iſaiah 47.17. [The Glory of the Lord ſhall be revealed, and all Fleſh ſhall ſee it] Iſa. 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 [51] from their Bondage, for which deliverance they groan: are not all Angels and Men, obedient or diſobedient, the Cre⯑ation 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? Rom. 5.18. Plato could ſay, God be⯑ing 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 won⯑dred 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 Cor. 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 Cor. 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 a⯑grees 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 particular is comprehended in the ge⯑neral word All; it is a great leſſening of the Greatneſs, and Glory of the Fulneſs and Riches of God's 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 excel⯑lency is, that its bright Rays 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 a Saint, [we have the mind of Chriſt] 1 Cor. 2.16. He that is turned to the Lord is one Spirit, 1 Cor. 1.17. God is in them of a truth, 1 Cor. 14. Chriſt in us, Col. 1.27. Stephen when ſtoned, cryed [Lord [52] lay not this ſin to their charge] Acts 7.58. [Saints they are ever merciful] Pſalm 36.17. [The deſire of the righteous is only good] Prov. 11.22. Such Torment, of ſuch continuance, in the laſt agree not to the gracious mind and merciful 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 Spirit are humb [...]ed, the more living and merciful 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 Diſci⯑ples would have had Fire to come down from Heaven to conſume Chriſt's Enemies, he rebuked them, Luke 9.54. He that will by no means ſuffer his Enemies to ſuffer a ſhort Death by Fire, will not inflict upon them a more ter⯑rible Fire never to end; ye may know the mind of God by the mind of Chriſt, for Chriſt is God, alike equal, Acts 28. Heb. 1.3. and as one [I and my Father are one] John 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, Goodneſs, &c.] Gal. 5.22,23. the fruit of the Spirit is in all Goodneſs, Eph. 5.9. [The words of the Lord are pure words] Pſal. 12.6. [The words of the pure are pleaſant words] Prov. 15.25. good words, com⯑fortable words; the holy Spirit is called a Comforter, not a Tormenter, the pure Spirit of Love ſends forth only Love and Sweetneſs.

Proof XV. No ſuch torment no way agrees to the na⯑ture of God; God is Love, 1 John 4.16. it is his nature, there is no anger nor fury in love; fury is not in me, Iſa. 27.4. God wills us to love enemies that abuſe, wrong and hate us; God will do ſo much more, love his enemies, Luke 6.35. If God ſhould only love them that love him, [53] do not the Publicans the ſame? Mat. 5.46. All that is in God is God, as infinite; God is love, love is infinite without bounds and limits; though we in our ſhallowneſs and narrowneſs, have often ſet bounds and limits to infi⯑niteneſs; there was never any beginning in God, therefore no beginning of his love; the infinite bleſſed God is one and ever the ſame; I am the Lord, I change not, Mich. 3.6. This love delights in mercy and love, and not in puniſhing of Sin: That is his ſtrange act, Iſa. 28.21. Chriſt died to anſwer the Law we broke.

Chriſt did not purchaſe the love of God; he loved us be⯑fore the World began, and ever will, John 13.1. God was never without his love, nor is ever out of that love; Chriſt ſaith, thou haſt loved them as thou haſt loved me, John 17.23. at what ſhall God be angry or unſatisfied? for God was never angry with Chriſt nor his People, nor at the being of Sin, nor at Chriſt taking our Sins upon him; for he laid them on him, the iniquity of us all, Iſa. 53.6.

Proof XVI. It is not ſuitable to the mercifulneſs of a Father to his Child, of a Creator to his Creature, the work of his hands, to impoſe ſo great a puniſhment without end, upon any of them; that were worſe then to forſake the works of his hands, and is contrary to Pſal. 148.8. Your heavenly Father is merciful, Luke 6.36. rich in mercy, Eph. 2.7. the Lord is gracious, of great m [...]rcy, the Lord is good to all, and his tender mercies over all his works; all thy works ſhall praiſe thee, and thy Saints ſhall bleſs thee, Pſal. 145.8,9,10. he is good to all, he deſ⯑piſeth not any, Job 36,5. no reſpecter of perſons, Acts 10.34.

Proof XVII. Sin cannot overcome his love; where Sin hath abounded, grace abounds muth more, Rom. 5.20. this declares the mercy of God to be greater then ſin: if ſo, the grace of God is to all, to the worſt; for Sin ab [...]urds in them moſt, and where Sin abounds, Grace abou [...]s much more; if ſo, then all their Sins ſhall be forgiven; and if any were ſo to ſuffer, how hath Grace abounded to them much more, where Sin hath abounded? anſwer this if ye can: with the Lord there is mercy. Pſal. 130.7. the Lord is good to all; therefore to the worſt of Men, his [54] tender Mercy are over all his Works; therefore to the worſt of Men alſo, for they are the Work of his Hands, Job 34.14. Iſa. 64.8. therefore there is no puniſhment for any to endure never to end: he that bids us not to be o⯑vercome with evil, but to overcome evil with good, he will not be overcome with evil, but will overcome all evil with his infinite Goodneſs: that which is finite, cannot poſſibly overcome that which is infinite.

Proof XVIII. God he is juſt, therefore he will not do a⯑ny thing but that which is juſt and right: the greateſt Pun⯑iſhment of the breach of his law is death; he will not in⯑flict another, much leſs a worſer puniſhment then he hath expreſſed in his Law: Juſtice is in number, weight and meaſure, God requires things equal; ye may ſee the mind of God in his command in forbidding any thing to be done but that which is equal and ſuitable to the fact, as eye for eye, tooth for tooth, hand for hand, foot for foot, ſtripe for ſtripe, Exod. 21.24,25,26. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her, Rev. 18.7. What meaſure you mete to others ſhall be mea⯑ſured to you again: Murder, an horrible and grievous Sin, yet it is puniſhed with an equal Puniſhment in this Life, Life for Life; he that ſheddeth Man's Blood, by Man ſhall his Blood be ſhed, Gen. 9.6. Life for Life is equal, but to loſe Life for Life, and alſo to ſuffer ſo great torment never to end, is not equal.

Proof XIX. It is no profit nor pleaſure to God for any to ſuffer ſuch endleſs torment [he hath no pleaſure in the death of any] Ezek. 18.31,32. much leſs can it be any pleaſure to him for any ſo to ſuffer, [he deſires Mercy, and not Sa⯑crifice, Mich. 6.6. if ſo, he deſires not any ſhould be ſo ſacrificed in a Torment never to end. God abhors cru⯑elty, Anos 1.3,6,13. and caſting off Pity.

Proof XX. It is not for the glory of God to impoſe ſuch a puniſhment upon any; glory lieth not in impoſing great and terrible puniſhments, that belongs to cruelty, is abhor⯑ed by the light of nature; Glory lieth in great mercy and forgivene's, Exod. 34.6,7. the greater mercy and forgiveneſs, the greater is the grace, and the more is it to the glory of God; love covereth all ſins, Prov. 10.12. he that covereth tranſgreſſion ſeeketh love, Pro. 17.9. if man his glory is to [55] paſs over tranſgreſſion, Prov. 19.11. it is for the glory of God to do ſo much more: God made all things, and doth all things for his glory; he ſeeketh his glory in his exceed⯑ing greatneſs and riches of his grace, Epheſ. 2.7. it is more for his glory to ſave all, then to ſave a few; the righteouſ⯑neſs of one, the free gift came upon all men unto juſtificati⯑on of life, Rom. 5.18. ſin could not hinder Manaſſes, Mary Magdalen, perſecutors and wicked prodigals to find mercy: I cannot admit to think any thing that is cruel to be in God in love, whoſe goodneſs is unſearchable, paſt finding out, far above all we can ask or think: there is ſuch a confuſed noiſe among men of the grace and love of God, ſo many ſe⯑veral voices that we are in confuſion, and know not what to make of it: look above and hearken to the ſweet voice a⯑bove in the Region of love, what is the voice in Heaven, they agree in one, there is no voice comes from Heaven but love, peace, and good will to man; let men ſay what they will, I reſt ſatisfied in the voice above, that is only a voice of love and good will; its enough to ſatisfie any in this doubt: and ſuddenly there was with the Angel a multitude of Heav⯑enly Hoſts praiſing God, and ſaying, glory be to the higheſt, on earth peace, and good will to men, Luke 2.13,14. not only to ſome men, but to all people, v. 10. this is glad ti⯑dings indeed, good news from Heaven, the beſt news that ever was, that God hath good will to men; there is no ill will, all is good will to men; this cauſeth peace and praiſe, glory be to the higheſt for his ſweet peace and good will to men, to all people.

Concluſion; in reading the Scriptures we are not to under⯑ſtand any text in ſuch ſenſe as is not plain in Scriptures, or contrary to Scriptures, or contrary to the Law of nature, or againſt the general Goodneſs of God to Mankind, or to leſ⯑ſen the Goodneſs of God, or contrary to the gracious Spi⯑rit and mercifulneſs of a Saint, or contrary to the mind of Chriſt which he declared when on Earth, or contrary to the fruits of the bleſſed Spirit, the nature of the Love, Goodneſs, and Mercy of God; or that ſhall tend to con⯑tradict or leſſen the glory of God, or leſſen the greatneſs and riches of his grace; for it is not to be imagined that God who is only wiſe ſhould do and teach contrary things.

Sure I am, from hence ariſe no inconveniency to the Go⯑ſpel, nor is it any diſhonour to God, nor any grief, nor hinders [56] faith and love in any good man, nor any diſcouragement to any in ſerving of God, that there is not to be a puniſhment for any to endure that ſhall never end. There is not any thing more plain than that which hath been ſaid to him that will agree to truth; ſome will not agree to any thing, though never ſo plain and certain, if contrary to the traditi⯑on of their Fathers; this, their way is their folly, and their po⯑ſterity approve their ſayings, Pſal. 49.13. [who hath belie⯑ved our report, and to whom is the arm of the Lord reveal⯑ed?] Iſa. 53.1.