A discourse of the torments of hell The foundation and pillars thereof discovered, searched, shaken and removed. With many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. By S. Richardson. Richardson, Samuel, fl. 1643-1658. This text is an enriched version of the TCP digital transcription A57245 of text R217994 in the English Short Title Catalog (Wing R1405). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 154 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57245 Wing R1405 ESTC R217994 99829623 99829623 34064 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57245) Transcribed from: (Early English Books Online ; image set 34064) Images scanned from microfilm: (Early English books, 1641-1700 ; 1999:8) A discourse of the torments of hell The foundation and pillars thereof discovered, searched, shaken and removed. With many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. By S. Richardson. Richardson, Samuel, fl. 1643-1658. [10], 194 p. s.n.], [London : Printed in the year, 1660. Many errors in pagination. Reproduction of the original in the British Library. eng Hell -- Early works to 1800. A57245 R217994 (Wing R1405). civilwar no A discourse of the torments of hell. The foundation and pillars thereof discovered, searched, shaken and removed. With many infallible proof Richardson, Samuel 1660 29187 134 5 0 0 0 0 48 D The rate of 48 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 John Latta Sampled and proofread 2005-12 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE TORMENTS OF HELL . The foundation and pillars thereof discovered , searched , shaken and removed . WITH Many infallible proofs , that there is not to be a punishment after this life for any to endure that shall never end . By S. RICHARDSON . If thou hast anything to say , answer me ; if not , hold thy peace , and I shall teach thee wisdome . Job 37. 32 , 33. Printed in the Year , 1660. To the Reader . HEre is presented to thy view things new and old , when Christ and his disciples declared the truth : Some mocked , saying ? what new doctrine is this ? Mark 1. 27. What will this babler say , Acts 17. 18. For thou bringest strange things to our eares , ver. 20. and many of them said he hath a devil and is mad , why hear ye him ? John 20. 20. When Christ declared the truth , the Priests cryed blasphemy ; the high Priest rent his clothes , saying , he hath spoken blasphemys , what think ye ? and they all condemned him to be guilty of death , Mat. 26. 56. The servant is not above his Lord . They need consider him that endured the contradiction of sinners against himself lest ye be weary and faint in your minds , Heb. 12. 3. Christ and his truth , and people are condemned and despised by the Scribes and Pharisees , and the blind world that lye in wickednesse , Acts 24. 14 , 15. they that cease from man and his traditions , are signs and wonders , Isa. 8. 18. Reproch , hazard , and losse attends them ; Christ poor , a Carpenter despised , called a blasphemer , and that came at last to be hanged : how shal his followers expect better from an ignorant and angry world ? sure they need Iobs spirit and principle , to drink up scorning take water , Iob 34. 17. for if you prove all things , and cease from man and his traditions , will they not say ye are mad ? however , were are to plead for truth , and not flatter one another in error ; the less any truth is known and the more it is despised and opposed , the more necessity there is of declaring it . No man when he hath lighted a candle putteth it in a secret place , &c. Luk. 4. 33. What thou seest writ in a Book , Rev 1 , 11. It hath pleased the father of lights not to manifest all the light of truth at once , but in severall ages & seasons , here a little and there a little , that each age and season hath its present truth , 2 Pet. 1. 12. called the word of his patience , Rev. 3. 10. it being so much opposed , who can utter those many things that are said against the truth ? and those that plead for it , sometimes they will not receive truth if not brought to them by the wise and learned , they do not consider , Mat. 11. 25 , 26. Some conceal reprochfull truths , because not willing to bear the reproches of Christ , the evil spirit in man saith , what shall I get for declaring truth ? if onely loss present it self , loss of good name , loss of profit , loss of life , loss of all will follow if some may have their will ; reason saith , it is better to be silent and act Religion by p●litick principles , to avoid the Cross and reproches of Christ , though they are great riches , Heb. 11. 26 One generation sowes and another reaps ; this shall be written for the generation to come ; whoso is wise shall understand these things prudently and he shall know them , Hos. 14. 9 they also that erred , shall come to understand , Dan. 12. 10 the Lord teach us his truth , and to receive it in the love of it , and leave us not to our own understanding ; we need pray to God herein , and to give us more thankful hearts for the great peace and ple●ty this Nation injoys ; indeed these are good dayes , blessed be God for the same , although we have not all we desire . The testimony of the learned , of the proper signification of shheol , Hades and Gehenna caused a further search , and my descent herein ; I alledge not the sayings of men for proof , but for a witnesse against themselves , because they are godly learned Teachers and instructers ; it s like their sayings will weigh more with some , then good reason , to whose interpretation many give no less reverence then to an oracle from heaven ; also to convince them , that as that I have said is not without a ground in the word of God , so it is not without sufficient ground against themselves , from the testimony of the Hebrew Doctors , learned Rabbies , and the chief of the Protestant Writers , as is expressed , that they may see that they cannot condemn that which I have said , without condemning the Scriptures , and their godly and learned devisers and interpreters . I have the testimony of my conscience , that the love of truth , and desire to learn , drew me into this search , and caused me to dissent , not for contention , but for truths sake ; the truth we ought to seek and imbrace , though we should suffer for it ; the manifestation of light and love hath overthrown many brave inventions and doctrines of men . I upon often seeking of God , and diligent search , and from the clearness of the light of the truth herein , am fully and confidently perswaded that it is the truth I plead for ; let others think and say what they please , according as it is written , I have believed , therefore have I spoken . I believe , and am willing to stand to all is writen by the Prophets and Apostles , and to hear and learn of any that knows the truth ; that which I see not , teach thou me . Truly the light is sweet , search for it ; if thou hast any thing to say answer me , if not , hold thy peace , and I will teach thee wisdom , Job 33. 32 , 33. I will teach thee being in the hand of God , with the almighty will I not conceal . I know this tends much to the glory of God , and comfort of all , especially sad , affl●cted , discouraged soule ; this is glad tidings , and as good news from a far Country welcome and savoury ; to comfort those that mourn , is the earnest desire of him , that through the exceeding riches of Free-grace , doth walk , rest , abide , and dwell in the secret place of the most high , in the Region of love in God , 1 Iohn 4. 8. where all that dwell , farewel . Of Christ's descending into hell . SOme of the learned say , Christ descended into hel , and for proof alledge Ps. 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 , page 215. Mr. William Perkins o● 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 Councills and Fathers 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 denie the faith , and are a Heretick and a Blasphemer , and you may be glad if ye can scape so ; themselves interpret hell otherwise then for a place of torments never to end ; Mr. Bucer saith , Christ descending into hell is to be understood of his Buriall ; Mr. Calvin saith , Hell is the sorrow of minde Christ was in before his death ; why hast thou forsaken me ? is Gods hiding his face when he was upon the crosse , ( saith Dr. Whitaker against Campion , pag. 211. ) for upon the Crosse he said , It is finished , John 9. 30. therefore his suffering was at an end . Some of the Papists confesse Christ suffered not after his death , Luke 12. 42 , 45. Ursinus Catechis . pag. 350. Mr. Perkins saith , Hell is the inward sufferings of Christ on the Crosse : Bernard makes the grief of Christs soul his hell . Doctor Ames , in his Marrow of Divinity , pag. 65. saith , That of the place of hel , 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 speakes , it speakes distinctly , else it could not have been read distinctly , Neh. 3. 8. That which is spoken expresly , is spoken distinctly ; The Spirit speakes expresly , 1 Tim. 4. 1. The word of the Lord came expresly , Ezek. 1. 3. That which is not spoken distinctly , cannot be understood , as appears , 1 Cor. 14. 2 , 10 17. Doctor Fulk saith plainly , That neither in the Hebrew , Greek nor Latine , there is no word proper for hell ( as we take hell ) for the place of punishment of the ungodly . Fulk Defence Translation , pag. 13. 87. 89. Is not this a full testimony 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 Religiō unless it be written . How readest thou ? saith Christ : Revealed things belong to us : Deu. 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 groundlesse conceits , fables , and traditions of men . That the word Hell is not in the Hebrew and Greek Bible ; 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 doe know . Sheol hath its signification of Shaal , to crave or require ; therefore it is one of the four that is never satisfied , Pro. 30. 15. we learn the propriety of the Hebrew word from the learned Rabbies ; saith Doctor Fulk , Def. Trans. Bib. p. 90. the Hebrew Doctors and Jewish Rabbies are for signification of words faithfull interpreters ; they say Sheol is the Grave ; Rabbi Levi , according to the opinion of the Learned , expounds Sheol to bethe 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 , & 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 , Genes . 42. 38. In Numb. 16. it is said , They , their substance , and catt●l went alive to shoolah , 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 properly signifies the grave . Doctor Fulk Answer to the preface Remist . pag. 22. so also in his Defence , pa. 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 from the lowest hell , is deliverance from the greatest danger of death ; so Fulk ans. Remist , pag. 13. 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 Doctor Willet , Synop. p. 1049. The Chaldee Paraphrast retaineth the word sheol , and translates it the house of the grave , pag. 11. 15. they interpret sheol , Keburata , the grave : Job 21. 5. 13 , 14. be i th' Keburata , the house of the grave ; p. 17. 12. Rabbi Abraham Peristsol joynes sheol and keber together , both signifying the grave ; and so doth Doctor Fulk in his De●ence , pag. 91. And so Mr. Cartwright on Act. 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 signifieth not any place of punishment ; so sayes Doctour Willet , Synops . pag. 1055. Also he saith , the word Sheol cannot bee translated but for the Grave : there are four words in the Psalmes expressing the same thing in effect that Sheol doth , yet none of them appliable to signifie any place of torment ; the first is Shacath , fovea , the Pit , Ps. 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 expresse 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 . Doctor Fulk saith , some take the Greek word for Hell , but it signifies the Grave ; Hell it cannot signifie in their speech that believe no Hel : the Greeks say plainly , that their souls shall vanish like light smoke , or light air ; Fulk Def. pag. 92. also he saith , if the Greek and Latin Interpreters had before us translated amisse , which gave occasion to divers Errours , must we ( knowing the true signification of the word ) follow them ? 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 : Doctor Lightfoot in his Epistle of his Harmony , saith , It is well known the judgement of Gehinna is taken from the valley of Gehinna , Tophet , or Gehinnom , are names of the places of Idolatry , there was the Idoll Moloch . Of Hell fire , Matth. 5. 22. and the everlasting fire , and unquenchable fire , Matth. 25. 41 , 46. Fear him that hath power to cast into Hell , Luc. 12. 5. The damnation of hell . Mat. 23. 33. Ma●th . 5. 22. The fire of Gehinna , and the everlasting fire , &c. how the Jewes understood them , it is evidently to be seen in their writings , that they understood them of the fire of the valley of Hinnom , so saith Doctor Lightfoot to the Reader in his H●rmony , because of the La● thou art delivered from the judgement of Gehennah and Baal-tur , Gen. 1. 1. The Protestant Writers confess that Mat. 5. 22. Mat. 25. 41 , 46. Luke 12. 5. is to be understood of the fire of the valley of the son of Hinnom , which is Tophet , so Mr. Carthwrite , Dr. F●lk , Mr. Trap , and the late Annotations of the Bible , and others , in danger of Hell fire , &c. read in danger to burn in the valley of Hinnom or Tophet , the damnation of Hell , of Hell Gehinnah , they interpret these places of the valley of Hinnom or Tophet , which place was neer to Ierusalem , where they offered their children to Moloch , ●osh . 15. 8. King Iosiah defiled ●ophet the valley of the son of Hinnom , that no man might make his son or daughter to pass through the fire to Moloch , 2 King. 23. 10. Iosiah commanded all the carrion of the City of Ierusalem to be carried into that valley and burnt there , that the carrion might not annoy the City : thither ( saith David Chimchy ) was carried all the filth and unburied carkases to be burned : The Synedrian of the Jewes for some offences sentenced the bodies of the offenders to lie unburied in that valley to burne with the carrion cast there , which among the Jewes was counted a great disgrace ; and for offences most criminal they burned alive in that valley ; they set the malefactor in a dunghill up to the knees , and put a towell about his neck , and one pulled it one way and another an other way , till strangling him forced him to open his mouth , then they poured scalding lead into his mouth , which went down into his body , and so burnt his bowels , Talm●d in Sanhedr . Per. 7. Mr. Cartwright saith , the Jewes sent thither their guilty to be burned in that valley , and those they burned there they dealt with as guilty , 2 Chr. 29. 3. It is confessed by all that Christ speaketh and alludeth to the Jewish practise in their Judicature ; therefore the places abovesaid concerne them . Secondly , the speech of Christ was to the Jewes by birth and education , they wrote the New Testament , and though it be penned in Greek , it speaketh the phrase of the Jewish Nation ; the Apostle preaching to the Jewes used the word Gehennah , Jam. 3. 6. Christ and his Disciples used known terms , that they might the better be understood . 3ly , Because the Jewes had not power to send them to the Hel they speak of . 4ly . Because the last of the three sins is said to be judged to the fire of Gehennah , which if it were to be understood as some would have it , it will follow , that some sins deserve not hel , & shall not be punished there , which is contrary to themselvs who teach the least sin deservs hell . Fifthly , Mat. 5. 22. sheweth the ignorance and severity of the Jewes and Pharisees , that anger without a cause : and Racha a word of disgrace , which signifies an empty fellow , or wicked wretch , as great faults , as to say Fool , if not greater , yet punished less ; rash anger in danger of the Judgement , Racha in danger of the Councel , if say Fool , in danger of Hell fire , to burn in the valley of the son of Hinnom . Of the word Everlasting . First , the fire of the valley of Tophet , is so called in that it did burn night and day , and went not out . Secondly , the word ( Ever ) and ( Everlasting ) the Greeks understand it for an age : ever and everlasting are of a like signification , and is used for a limited time , a time during life , He shall serve his master for ever , Exod. 21. 6. Lu. 24. 46. that is , untill his own or Masters death , longer he could not serve him : the everlasting Priesthood ( Exod. 40. 15. ) was but untill Christ came , then it was to ce●se , as appears Heb. 11. 12 , 13 , 14. it is said they shall inherit the land for ever ; Is● . 61. 21. that ev●r was but a little while , as appears Isa. 63. 18. Thirdly , in that fire is durable , and goeth not out until the combustible matter be consumed , may be called everlasting and unquenchable ; for the fire that destroyed the Cities of of Sodom and Gomorrah is called eternall Fire , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( a word of as large signification ) in that it consumed those Cities , for where no wood is the fire goeth out , Proverbs 26. 26. Fourthly , if Fire were everlasting , it will not follow that which is cast into it is everlasting ; the wicked are compared to Chaffe and Stubble , fire is not long in consuming them , burn the chaff , Isa. 5. 24. If any say chaffe will be ever burning , and never consumed , we know the contrary . Fifthly , consider that the Scripture sometime use words that exceed their signification , and are not strictly to be understood according to their letter and signification of those words , as John 21. 25. The things that Iesus did , if they should be written , I suppose the world it self would not containe the things that should be written ; A large expression : What! will not the whole world contain a record of the actions of one man ? the meaning is , they would be too great ; so sinne and the strength of the Aethiopian army are said to be infinite , Job 22. 5. Nah. 3. 9. that is very great ; for the world and all in it is finite , Isa. 40. 17. These considerations shew how such words are to be understood , and it may satisfie us herein . Is it not a very strange thing that themselves should confess that the English word Hel is in the Hebrew Sheol , and in the Greek Haides , and Gehenna , and that they are to be understood as aforesaid , that they should for the said words translate it in English Hell , & then expound Hell for a terrible and dreadfull place of torment never to end ; O horrible abuse and blasphemy against God and his word ! and even all men are deluded and deceived thereby : verily , verily , they deserve the name they give to others of denying the word of God . The Story of Dives , Luk. 16. 30. Is not any proof of any torments in hell , because it is a parable , not a history ; of a parable we are not to ground a doctrine ; the story of Dives is no more a proof of a punishment after this life , than Judg. 9. 8. is a proof that trees did walk and speak , though it is said the trees went forth , & said , &c. The story of Dives is not to be understood according to the letter , for these Reasons : It saith , there was a rich man in hell , yet all confesse the body is in the grave : 2. How could Dives see so far as Abrahams bosome is from hell ? Mr. Leigh saith , the great Chaos between Abraham and Dives signifie an infinite distance ; which overthroweth their seeing and speaking to each other . 3. It saith , he saw Abraham ; yet they say , hell is a place of utter darknesse : how can any thing be seen in a place of utter darknesse ? 4. By what meanes can Dives know Abraham from another , seeing as all confesse , his body is in the grave untill the Resurrection ? Fifthly , How could Dives speak to Abraham , his body being in the grave ? can any speak without the organ of the body ? Sixthly , How shall Dives hear Abraham at so great a gulf and distance as heaven is from hell ? Seventhly , How comes Dives to have such charity in hell to his Five Brethren , seeing he had none to them when on earth ? Eighthly , Dives would have Abraham to send to them , which cannot be , because Abraham knoweth us not , Isa. Ninthly , How shall Abraham send , seeing he hath no communion with us nor passage to us ? Tenthly , To what purpose will it be to send ? if they will not hear Moses & the Prophets , neither wil they be perswaded if one rise from the dead , ver. 31. it is therefore a parable , & the scope of it is , as Doctor Fulk saith , that those that will not heare Moses and the Prophets , are not to expect to be called neither by vision nor aparition , ver. 26. 30. this parable is not done , but represented , saith M. Ca●twright , on Luke 16. 30. the story of Dives in Hel , is one of their main pillars of hell-torments , and by that which is said , it is shaken and removed . Of Tophet , Esa. 30. 33. This place is no proof of hell torments , themselves being judges ; they say , hel is deep under ground , and Tophet is a place above ground , as hath been shewed . Behold , the days come , saith the Lord , that this place shall no more be called Tophet , nor the valley of the son of Hinnom , but the valley of slaughter , for in this place will I cause to fall by the sword before their enemies , by the hand of those that seek their Lives , and their Carca●es will I give for meat for the fowles of the Heaven , and they shall bury in Tophet till there be no place to bury in ; Jer. 9. 6. to 35. Jer. 7. 33. they confesse Tophet is the valley of the Son of Hinnom , Tophet , hebrew toph , timpanum that is to say gehinnom , greek gehinna , signifieth a tabret , or drum-head , or any thing that maketh a noise , ver. 32. Tophet is ordained of old , hebrew yesterday , prepared , fitted for the King , and those with him whom the Lord will there slay for their sins by their enemies , it is deep and large , fit for great Armies to meet and fight in : Fire and much wood to consume the carcases slain there ; the breath of the Lord like a stream of brimstone doth kindle it , not a stream of fire and brimstone , but like it , the destruction being from God was great and terrible , or Fire and brimstone shall be sent from heaven to destroy them there as Eze. 38. 11. Dan. 7. 10. Genes . 19. 24. Tophet is another of their chief proofs of the torments of hell , and with that which is said , it is shaken and removed . Of Isa. 66. 24. They shall go forth and look upon the men that have transgrest against me , for their worme shall not die neither shall their fire be quenched , and they shall be an abhorring to all flesh . This place is not to be understood of any punishment after this life , because it saith their carcases shall lie to be seen , and others shall look upon them ; in hell they will confess the carcases of the wicked are not now , nor hereafter shall be , for a carcase is without life , therefore not capable of suffering ; if they ●ay at the end of the world ; soul and body sh●ll be united to suffer , how is it then a carcase after the end of the world ? how shall they be an abhorring to all flesh ? for then there will be no flesh to go forth to look upon them : the late annotation of the Bible on Isa. 66. 24. say the carcase are the forces of Gog , and Magog which shall be slain neer Jerusalem , Eze. 29. 4. to 10. and 37. 36. containeth , is apparent , for after the slaughter is made of them , they shall lie along time unburied , and seven moneths shall the children of Israel be a burying them , that they may clense the Land , Eze. 39. 11. 12. Also the judgment inflicted upon them shew it to be in this life as Pestilence , overflosting Rain , great haylstones , fire and brimstone , Eze. 38. 11. and the end why God punished them , shew it to be in this life which was that God might be magnified , and sanctified in the eyes of many nations after the end of the world , he cannot be sanctified in the eyes of any , much lesse many nations , the worme hath reference to those that are bred , and fed upon dead bodies as Act. 11. 29. especially such as lie long upon the ground untill they rot and become as dung and carrion ; Job 21. 26. Jer. 4. 11. 14. 20. the fire to the burning those bodies , not fit to be stirred , and removed ; but to be consumed by fire in the place where they lay , Isa. 9. 5. Eze. 39. 6. That lie ro●ing upon the face of the earth untill they crawle all over with wormes and magets , the sight of such is a lothsom spectacle , therefore it is said they shall be abho●ring to all flesh ; the Greek renders it a sight or spectacle , it hath relation to Tophet above said ; and the Hebrew Doctors say the same on this place , they shall goe forth out of Ierusalem into the valley of Hinnom , and there they shall see the carcases of those that rebelled against me , So D. Kimchi ; and Ab. ezr. in loc. The Worme that shall not dye , and the fire that shall not be quenched , is in this life , and not as they say in hell , Mark 6. 43. 44. Rev. 14. 10. 11. Eze. 3. &c. Eze. 38. 24. concerne the destruction of Gog , and Magog as hath been shewed . Concerning Luke 5. 2. they shall not come out thence till they have paid the utmost farthing . This place Mr. Leigh doth alledge to prove hel torments , and the Papists alledge it to prove their Purgatory , and to as much purpose , for vers. 25. 26. is Christs councel to avoid differences , and to compose them that fall out between mā and man , in this life to prevent sutes in Law , and imprisonment , so the text sh●ws , and Chrisostom expounds it so ; the word in the Greek is an adversary of the Law , Pro. 6. 3. Luk. 12. 38. mention is made of the Magistrate & Gaoler , which are terms and offices properly fitting the bu●iness of this life , a like place is Mat. 18 34. to understand Luk. 5. of their hell , doth imply free will and falling from grace , and that suffering in hell is a satisfaction , and payment of the debt , they will confesse in hell there is no Gaol-delivery nor any redemption , therefore it suits not to their purpose , it is conceived that hell is deep within the earth , reason concludes it must needs be dark ; the grave is called the Land of darknesse , Job 10. 21. 22. the cruelty of the enemy is called thick darkness , Joel 2. 1 , to 14. the Greek Poets say it is dark , they compare the darknesse thereof to a certain Territory , that lieth between Baiae , and Cumae , where the Cimeria inhabit , so invironed with Hills , that the Sun never came to it , wherupon the Proverb comes , darker then the darknesse of Cimeria ; but the chief cause is , because they are in darkness without the light of the word ; for darkness is in this life , we cannot order our speech by reason of darkness , Job 38. 19. where no light is , there is utter darkness , when the eye is evil , the whole body is full of darkness , Mat. 6. 23. the d●rk places of the earth , full of cruelty , Ps. 74. 20. ignorant men are in the dark , and full of works of darknesse , Romans 13. 12. that would have others tormented with cruel tortures and death , because not of their opinion in Religion ; all unconverted men are in darknesse , they are of the night , 2 Corinth . 6 14. Gen. 5. Christ is the light , and Saints are the children of the light , what communion hath light with darknesse , 2 Cor. 4. 14. Darkness covered the earth till Christ the light came , to give light to them that sate in darkness , Isa. 61. 12. Luc. 1. 79. who hath delivered us from the power of darkness , Col. 1. 13. who hath called us out of darknesse into his marvellous light , 1 Pet. 2. 9. The people that sate in darknesse saw a great light , and to them that sate in the region & shadow of death light is sprung up , Mat. 4. 16. ye were sometimes darkness , but now ye are light in the Lord ; Eph. 5. 8. The chains of darkness are not material chains , but so called , because they are fast in darkness and cannot get out ; the Law worketh wrath , when that cometh into a dark and ignorant soul it causeth weeping and gnashing of teeth , Luk. 13. 28. ●eing sad and comfortlesse . Of burning the Tares , Mat. 13. 30. Is at the end of the world , verse 39. The Tares are the wicked , the Harvest is the end of the world ; by which it appeares , the wicked with the earth shall be consumed by fire , 40 , 42. 2 Pet. 3. 7. Is any so weak , as to imagine the earth will ever burn and never be consumed ? I have seen one burned to ashes in an houre in our cole fire ; they say our fire is but painted fire to that in Hell ; if so , then it will of necessity follow , that so much as that fire is hotter than our fire , so much sooner shall the body be burnt and consumed in that more fierce and terrible fire . The wrath to come , 1 Thes. 1. 10. 35. 9. The late Annot. Bible say , they were to fill up a full measure of their own and fathers sins , because God intended to sweep them away by the hand of the Romans , to cut them off by a temporall death , which was the wrath to come , to fill up their sins ; for the wrath is ( not shall ) come upon them to the uttermost : 1 Thes. 2. 16. We are by nature the children of wrath ; that is , liable to wrath inward and outward ; Thy wrath lieth hard on me , Ps. 88. 7. The wrath of God is the hiding of his face : Isa. 54. 8. Outward wrath is temporall destruction ; he cast upon them the fierceness of his wrath ; Ps. 78. 49. destroyed them , Deut. 7. 10. Lev. 10. 6. Jos. 9. 20. & 22. 20. Numb. 19. 40. Ezek. 3. 7. 2Chr . 19. 10. Psal. 90. 6. Of the word Cursed . It is to be barren ; so the Earth & Figtree were cursed , Mat. 11. 2. It is to be a servant of servants , Gen. 9. 25. Josh. 9. 23. to want prosperity , Deut. 28. 16 , 17 , 18 , 19. Mal. 22. to die a violent & disgracefull death , 2 Kings 2. 24. Deut. 21. 23. to be a Fugitive , a Wanderer , Ps. 59. 12. to eat in sorrow , Gen. 3. 17. to endure pain and hardship , 14. Lev. 11. 42. Of eternall Damnation . The word damned , Mar. 16. 16. 2 Thes. 22. Rom. 14. 23. in Greek is judged ; Damnation is Judgement ; eternall Damnation is eternall Judgement ; a Judgement is a Sentence , the Sentence is to a second death , called Eternal , because it is not to be reversed , The word Reprobate Is in the Greek of no judgement ; a reprobate mind is a mind void of judgement ; see R● . 1. 28. 2 Tim. 3. 8. Tit. 1. 16. See the ●otes in the margin . Of the word Fire . Fire is put for fiery trials , 1 Pev . 4. 12. inward troubles , fire in my bones , Lam. 1. 13. & 2. 4. the tongue is a fire , 2 Sam. 3. 6. & 5. 2. his word is fire , Ier. 23. 29. Gods Spirit fire , Mat. 3. ●1 . bap●ized with fire , 1 Cor. 10. 2. God is a consuming fire , ●eb . 13. last . Bellarmin , and B●llinger and others say , the fire of Hell is materiall fire , kindled with wood , and alledge for it Isa. 30. 33. Isa. 66. 24. the fire of Hell is true and substantiall fire , kept under the earth to pu●ish withall , saith Tertullian . The fire of hell cannot be corporal fire for these reasons . 1. Our fire is corporal , they say our fire is but painted fire , a shadow to that , therefore it is not corporal fire . 2. Corporal elementary Fire is light , and enlightneth the place where it is ; in Hell they say is utter darkness , if so the Fire of Hell is not corporall Fire . 3. Corporal Fire consumes speedily all combustible matter cast into it ; they say the Fire of Hell ever burneth , and never consumeth that cast into it , therefore it is not corporal Fire . 4. They say the Fire of Hell is invisible , then it is not corporal , for that which is corporal may be seen . 5. Corporal Fire may be quenched , the Fire of Hell they say is unquenchable , therefore it is not corporal . 6. Corporal Fire goeth out without wood , theirs not ; therefore not corporal . 7. They say the Fire of Hel is eternal , if so , it is not corporal ; corporal Fire is seen , things seen are not eternal . 8. They say the absence of God is the greatest torment in Hel , corporal Fire is a greater torment to the body than the absence of God . Lastly , corporal Fire cannot work upon a Spirit , the Devils are Spirits , therefore cannot be tormented with corporal Fire , saith Willet Synops . page 1023. to say God is able to make corporal Fire work upon a Spirit , and able to make to live without food or refreshment to eternity , and to make Fire burn without wood , is no proof that he will do so , and is as silly a kind of reasoning , as to say God is able to do all things , with God all things are possible , therefore he will do all things , men should not build their vaine conceits upon Gods power without his word . 2. Others say the Fire of Hell is not corporal but spiritual Fire ; but that it cannot be neither ; for there is no spiritual fire ; if it cease to be natural fire it ceaseth to be true fire ; it cannot be spiritual because they say it is natural ; it cannot be natural because they say it is spirituall , it cannot be neither of them , because they say it is partly corporal and partly spiritual , the one to burne the body , the other to burn the soul , Hell flames are materiall , yet not all materiall , saith Willet Synop. pag. 1010. if so , there are two Fires in Hell , Bernard saith Fire shall burn thy flesh , and a worm thy spirit , conscience accusing : Isidore saith , their minds burn with sorrow , and their bodies with the flame . 3. Others say Hell Fire is neither material nor spiritual , nor mixt , but metaphoricall , figurative ; so Austin and some of the modern Preachers say : Calvin thinketh that there is no true Fire in Hell , for , saith he , the wood and worm is to be taken metaphorically ; but saith another , that the Fire is so to be taken , I utterly deny . Ten opinions of the Learned of the places of Hell 1. M. Edm Leigh , Hugo , and others say , Hell is a bottomlesse pit , but there is no place without a bottom which is the earth . 2. It is generally agreed that Hel is in the lower parts of the earth ; but where these lower parts should be , Mr. Perkins on the Creed saith , no man is able to define the lower parts of the earth , is great abasement saith Dr. Fulk on Phil. 2. 7. the lowest degree of Christs humiliation , Eph. 4. 10. one part of the earth is not put in opposition to another part thereof , but to Heaven , Psal. 103. 13. David saith thou hast fashioned me in the lowest parts of the earth , Ps. 139. 15. was David born in Hell ? 3. Bish. Bilson , Mr. Wheatly , and others , say Hell is below , but how many miles it is to Hell they do not say , nor cannot tell . 4. Bellarm. Lyria , and others say Hell is in the earth neer the centre thereof ; if so , ye may know how farre it is to Hell , the earth being round , the circumference thereof being twenty one thousand and six hundred miles : the whole consisting of 360 degrees at 60 miles a degree , the diameter of the terestrial Globe is six thousand seven hundred and eighty two miles , and one eleventh , so there to the centre or middle point is three thousand three hundred and ninty miles and halfe at length deep into the earth to Hell ; but in the day of Judgement when the earth shall be consumed with fire , as 1 Pet. 3. 7. where shall Hell be ? then it cannot be in the centre of the earth when there is no earth . 5. Mr. Leigh and others say Hell is a lake , the lake is a sea , as appears Luke 5. 1 , 2. where the swine were choaked , Luke 8. 33. whose common depth is not half a mile , men seek Hell in the bottom of the sea , because they know not where to find it , Hell cannot be the lake , because Hell was cast into the lake , Rev. 20. 14. 6. Others say Hell is in the Aire , the Devil is the Prince that ruleth in the air , Eph. 2. 6. the air then is the Devils hel , saith Willet , Synops . pag. 1018. is so , then all we that are al●ve are in Hell , we do find it is not a place of so great torment , for almost all men like is well , for there they desire ●o dwell . 7. Others say Hell is above neer the third Heavens , within the view of the glorious Saints , and alledge for it Isa. 66. 42. Rev. 14. 10. if so , it is very far to Hell : Astronomers say that there are three Heavens above the Firmament , where the fixed stars are is a hundred and sixteen millions of miles above the earth , which is so high , that if a stone or weight should fall from thence , and continue falling an hundred and fifty miles an houre , it would be eithy eight yeares , two weeks four dayes five houres and twenty minutes a falling down to the earth . 8. Some say the absence of Gods face is Hell , but that is not called hell , but wrath , Isa. 54. 8. this was Cains punishmen , from thy face shall I be hid , my punishment is greater than I can beare , Genes . 4. 13 , 14. the hiding of Gods face causeth sadness and the breaking of the bones of comfort , Ps●l . 5. 81. Behold his eye-lids try the children of men , Ps. 11. 4. if shut they are troubled , if open they are comforted . 9. Some say Hell is in this life , and is a guilty accusing conscience : Dr. Willet saith , a guilty troubled conscience is a Hell and prison of the Soul ; what may rather be called Hell then anguish of Soul ? the Judges Tribunal is in the Soul , God sitteth there as Judg , the conscience is the Accuser , fear is the Tormentor , guilt in the Soul wounds the Spirit , a wounded spirit who can beare ? Prov. 18. 14. they the spirits in prison , 1 Pet. 3. 1 , 9. this is the wrath of God that abideth upon him that believeth not in the son , Joh. 3. 16. Heaven is Gods face and presence , and our greatest joy in this life , Exod. 33. 15 , 16. and so will be the next , Psal. 17. 5. thou wilt fill me with the joy of thy face , in thy presence is fulnesse of joy , Act. 2. 18. pleasures or pleasantness , that is , pleasant joyes at thy right hand , in the full enjoyment of thee are sweet delights eternal . Some say Hell is a locall place , Augustine saith it is not a place ; Doctor Willet saith the place of Hell maketh not the torments ; it is a question , s●ith he , whether the place make Hell , or the absence of the presen●e of God , Synops . p. 1056. 10. Another saith , it is in the other side of the blew cloud that appeareth to us in the air ; others say , where the place of Hell is they cannot tell , whether it be in the Earth , or in the Water , or in the Air , it is not revealed , saith Greenwood , they that have taken pains to find it out are as far from it as ever ; some of the Ministers of France affirms , that Father Co●ton the Jesuite did enquire of the Devil for a plain place of Scripture to prove Purgatory , so they are at as great a losse to prove Hel by a plain place of Scripture truly transla●ed their Hel of torments never to end . Also the learned agree not upon which Scripture to ground their Hel-torments upon ; for that place one of them alledge to prove it , another of themselves deny it , that it is so ●o be understood , Mr. Ai●sw . on Psal. 16. 10. saith , that place through custome is taken for the place of the damned , but is not so to be understood , the word being Sheol ; Ma●olat on Apoc. pag. 282. saith , the Fire of Gehenna is the place of the damned , others of them deny it ; M. Leigh saith Dives proves it , D. Fulk and others deny it . See ye not the great doubting and uncertainty they are at among themselves ? they grope in the dark without light , Job 22. 5. by their Reeling , Staggering , and Stumbling , that they are so drunke they can finde no ground to stand upon , they understand not whereof they affirm , yet each of them hugs his own apprehension ; It is very strange that in a thing so signall of which they say they see it in the Word of God , that they can no way agree concerning it . O ye learned in the 7 liberal Sciences , tell us how to reconcile these things in point of truth , or tell us in as much as ye speak contraries , as yea and nay , which of you we are to believe . Have we not all cause to say herein , Where is the Scribe ? where is the disputer of this world ? hath not God made foolish the wisdome of this world , 1 Cor. 1. 20. he frustrateth the tokens of liars , and make diviners mad , and turneth wise men backward , and maketh their knowledge foolishnesse , Isaiah 44. 25. Mr. Edward Leigh Esquire , and Master of Magdalene Hall in Oxford , presents his reasons to prove Hell-torments or punishment after this life for some to endure never to end ; let them be considered , Prov. 18. 17. Mr. Leigh saith , the conscience of man hath a fear of some pun●shment after this life , prov●s it . Answ. If they have , that doth not prove it ; because the consciences of men are as they are instructed , according to the Proverb , Such Doctor , such Scholar ; h●nce it is that the conscience of a Papist tells him it is not lawfull to eat flesh in Lent , nor of a Friday , And whoso killeth you will think he doth God good service , Jo●. 16 2. that is his conscience , the consciences of some men are almost , if not altogether , for some evill ; therefore that proves it not . Mr. Leigh . the Heathen held there was a Hell , a being and place for wicked men after this life . Answ. Why did ye not say and prove that they hold that they shall be in torment never to end . The Heathens do not believe that there is to be such a punishment after this life , for they deny the Resurrection of the body , therefore they burn the body and save the ashes in an urn for a memorial , they believe as Pithagoras the Phi●osopher ●aught that the soul goeth from one body into another man or beast , that some of the Philosophers grew so tender , that they would not kill any beast nor fowl , for they said , it may be it is my brother or my sister . These Heathen Greek Poets were long before the coming of Christ ; in their treble division of the world they fain three Gods , Jupiter the god of Heaven , Neptune the god of the Sea , and Pl●to the god of the Earth , in which they say he keeps his Court & Palace , ( no word of torment , that would make it a poore Court and Palace ) so Homer and Noninus , Greek Poets ; Homer wrote of the destruction of Troy , which was neare a thousand yeares before the birth of Christ ; Homer is one of the most ancient Records extant , it seems in his time there was no mention of a hell of torments never to end , the said Poets call Pluto Summanus , as being chief of the Maunes or Spirits below : to pacifie these ill spiri●s a feast was kept in February with wax candles burning to Pluto , called Candlemas-day , so Mr. Jess in his Almanack , the Cretians are alwaies lyars , Titus 1. 12. the greatest lyars in the world that will fancy , fain , and say any thing ; is it a thing possible that wax candles above the earth should give light thousands of miles into the earth to pacifie those ill spirits there ? it seemes they are not in any great torment if a little light will pacifie them ; the Poets say hell is twice as deep as heaven is high ; Astronomers say Jupiter the second plannet is 72. millions of miles above the earth ; if hell be twice as deep , it is a hundred and fifty four millions of miles to hell which is Fabulous ; so there Cerebrus three heads and Charons boat to row men to Pluto ; so the phantasy of Purgatory did spring first from the Heathen Poets long be●ore the coming of Christ , as appears by Plato and Virgil , who have described at large the whole Common-wealth and all the orders and degrees of Purgatory : these with their Elisium Fields and many other of their barbarisms by long use became venerable . Your opinion is fitter for Heathens than for Christians : if the Heathens do hold as you do , are we to believe in Religion as the Heathen ? I passe not what they nor any else say , unless they can read it me in the Word of God , we cry , To the Law and to the Testimony : if they speak not according to this word , it is because there is no light in them , Isa. 8. 20. Mr. Leigh saith clear reason proves it , God is just ; many abominable sinners enjoy more prosperity in this life , than those that live far more innocently , must be punished hereafter according to the multitude and hainousness of their sins , Psal. 73. 17. Answ. I see you are more bold to affirm , than able to prove ; doth reason deny the punishment to be just , except it never end ? the Scripture you alledge say they have an end , and you say they shall never have an end , that is your clear reason , to say some are worse than others , therefore they are to suffer a punishment never to end , so you exclude Mary Ma●dalen and the poor Prodigal , b●t it is but your bare affirmation without proof , your reason is that God should shew mercy to little sinners , but none to the great sinners , they must not be saved ; but this your clear reason is clear against the will and wisdom of God who is pleased to s●ve of the worst of sinners , as appears Luke 7. 47. 1 Tim. 1. 19. Acts 9. 13. if some enjoy more prosper prosper ty then others , must they therefore suffer a punishment ●ever to end ? outward prosperity is a great blessing , and you make it a great curse ; if that you say were true , there is no cause in the day of prosperity to rejoyce , Ecl. 7. 24 nor to say O Lord I beseech thee send me now prosperity , Psa. 115. 25. in saying greater sinners you judge according to outward appearances both for sin and punishment , and may be mistaken in both what they are in the inner man ; for sin & punishment you know not , the heart of unbelief and rebellion of spirit in others , nor how God punisheth them in their spirits ; sin is punished in this life . Mr. Leigh saith , its just they should suffer for ever , who if they had lived would have sinned for ever : cast them out of my sight , Jer. 5. 1. Ans. 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 , where ever they be they cannot be out of the sight of God . Your justice is not Gods , his is a death ; yours is not a death , but another thing . Mr. Leigh saith Gods intentions from everlasting , was to glorifie his justice as well as his mercy , Rom 9. 21 , 23. fitted to destruction . Ans. Know you any of the intention of God that is not revealed in his word ? Deut. 29. 29. or doth the word say that God doth not glorifie his Justice , unless he infl●ct 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 unregenerate men stand , and by which they are bound over to this wrath is everlasting . Ans. There is but two covenants , Gal. 4. 24. the old and new , Heb. 8. 13. & 12. 24. the old is no more everlasting then the Priesthood of it , the breach of the covenant of works is death , therefore not eternal life in misery . Mr. Leigh saith in that torment they curse and accuse one another . Ans. 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 revealed in the word of God , is to pre●ume above that which is written , and contrary to 2 Cor. 4. 8. Rom. 15. 4. Sacr●tes an Heathen , was more wise and modest in not affirming 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 , whereas darkness is no affliction to the eye ; also they say their eares are afflicted with horrible and hideous outcries , their noses with poysonous and stinking smells , ( of what I pray ? ) their tongues with gally bitternesse , the whole body with intollerable fire ; the damned sh●ll prize a drop of water worth ten thousand worlds ; cursing shall be their tunes , blasphemies their ditties , lamentation their songs , and shrieeking their straines , they shall lye shrieeking and screaming continually . Ye see how men set their braines awork to invent lyes ; for all they say is without warrant from the word of God . One saith their torment in Hell is so great , that they cannot forbear roaring ; and you say they curse and accuse one another ; so ●hat one of their vain imaginations contradict another , and all of them the word of God ; they will not deny that those in Hell are in the greatest trouble , and they in lesse 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 doe it is not binding to us , for we are satisfied 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 concurre , common consent sooner believed then naked 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 himselfe to God , Rom. 14. 3 , 11 , 12. Luther said , he esteemed not the worth of a Rush a thousand Augustines and Cyprians against himselfe ; all Churches erre . Pa●normitan said , more credit is to be given to one speaking the truth , then to all men in all ages speaking the contrary . They are like to concur and agree if they take the counsell they give , as not to question principles ; it seems we must take all upon trust , and hear-say , without trial , they all say it , therefore it is true ; but the Bereans would 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 cannot yield the soveraignty of my judgement and conscience to the concurring consent of blind guides , ignorant , and erroneous men , though in sheeps cloathing , 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 Hinnom , 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 Israclites , 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 judg , I for my part professe I do not ●ee how they serve to your purpose , your nak●dn●sse appeares , 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 c●n come to no surer bottom to rest upon , then supposals and imaginations , wresting Scriptures , and consent of others , your glory is , that all are of your minde , though without good ground or reason , as is shewed . Also in that you alledge reasons to prove Hell torments , it giveth me occasion to believe that in your own judgement the Scriptures you alledg 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 your proofe 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 endlesse woe in Brimstone and Fire , which thou mightest so often and easily escape , which overthrows the Doctrine of Election ; also they say the sense of losse in hell is greater then the sence of pain . So they make the sensible want of the presence of God the greatest torment in hell , and that is in this life , I am cast out of thy sight , Psal. 31. 2. it followeth by their doctrine that the greatest torment of hell is in this life . Mr. Leigh saith , in his Body of Divinity , the sense of Gods wrath , rage of Conscience , guilt , fear , dispair , the soul cannot melt with greater torment ; if so , then this is not a worse torment in hell then is in this life . Water is so scarce in hell , that Greenwood saith , the damned prize a drop of water above ten Thousand worlds , and yet they affirm those in hell shall continually weeg , &c. therefore their own sayings agree not . The first Author of the opinion of the torments of hell never to end , was Marcion the Heretick , that held that Christ was not a man but in semblance , and that there was two beginnings , two Gods , one good , one bad ; that there was torments for some in hell , was first invented by him , he determined the reward of the creature , either in torment or refreshment , to be laid up for them in hell ; he was the first author thereof , by Tertullians confession , as ●aith Dr. Fulk in his Defence , pag. 83 , 84. see and behold the Originall of your opinion of the ●orments of hell , an evil man out of the evil treasure of his heart bringeth forth that which is evil , Luke 6. 45. The seven pillars of Hell shaken and removed . The Greek Fathers were the first pillars of Hell-torments ; this came to pass by reason of the ignorance of the Fathers in the Hebrew tongue , their not understanding the word Sheol deceived them , so saith Dr. Fulk in his Defence P. 77. The second pillar of Hell-torments were the writers of the Hebrew and Greek Copies of the Bible ; their defect hath put us to a great losse ; the original copy the Apostles wrote is not onely unknown to us , but to the learned , we do not heare of any alive in England , that can produce the New Testament the Apostles wrote , it s not enough that they say that we have books in Hebrew and Greek , unlesse wee could certainly know that these copies as they call them , agree word for word with those that were wrote by the Prophers and Apostles ; many boast of Gods preserving the Hebrew and Greek Bible amidst so many enemies , as God hath beene pleased to deliver up Christ and his people , so also the Scriptures into the hands of sinners , to be used at their pleasure ; it is wonderfull to consider , what adding and altering the Scriptures have been subject unto ; one Pope publisheth what he please for scriptures , as Pope Urban the 5. and within 2 yeares after Pope Clement that succeeded him calls them in , and burneth them , and puts out what he pleaseth and calls it the holy scriptures , if ye will believe the Testimony of the learned and godly Protestant Writers , who have not been esteemed Blasphemers nor Hereticks , as Dr. Fulk , M Beza , M. William ●erkins , Dr. Amis and others ; Dr. Fulk saith that some Greek copies are altered ; it is not unlike in his answer to the Remist to the Reader , pag. 43. And which is more , he saith corruption hath happened to all copies , this day extant in his answer to preface , page 11. 15. 16. whole verses omitted in some copies , as 1 Joh. 5. 7. is not in some copies , nor in the Syriack , which is ancient as Apostles , read not this verse at all , but is extant in others , and that there is at least sixteen various Greek copies of the New Testament , Jus Divinum , pag. 66. Dr. Lightfoot saith Mr. Beza was a man that alwayes questioned the Text , to see so many differing Copies would put any one to a stand , which to believe . Master Perkins saith it must not seem strange that words in the Margin have crept into the Text ; Doctour Amis saith , Helps governments in the first of the Corinths 12. 8. are not in the Original , he supposeth it to be done by the Prelates in favour of their Government ; the Preachers , who call themselves Divines , have assumed and challenged Divine Authority to frame all Copies and Translations , and to expound all Texts according to their own mindes , to maintaine their own Doctrine and Practises , to uphold their Power and standing ; hence it is that each differing parties Translation agree not , that party that would have the Magistrate punish Idolatry , &c. h●ve made a Text for it , Job 31. 28. to be punished by the Judges : but these words are not in the Hebrew , but are an addition of their own , as appears by the Bible printed in LONDON by the Assignes of John Bill , in the yeare 1640. and the Geneva Bible differs from this , and from the translation printed by the Stationers , LONDON ; the English Translation hath variety of differences , not without evident contr●dicton among divers places that might be instanced ; see verse 9. 18. of the seventh of Daniel , in the Geneva Translation , verse 9. is I beheld till the thrones were set up , and in the Kings Translation , printed by the Company of Stationers , LONDON , the same verse is , I beheld till the thrones were cast downe , and ver. 18. it is [ But Saints of the most High shall take the Kingdome ] and in the Geneva Translation the same verse is [ And they shall take the Kingdome of the Saints ; ] both cannot be true , which of these is an English man to believe ? some say Luther added the word onely to the text , being asked why he did it , said , he did it to make the Apostle say more plainly , Faith onely justifieth ; Dr. Fulk defence English Translation , page 80. saith , we follow in our Translation as neer as we can the holy Scripture in such sense , if any thing be doubtfull as the proper circumstance of the place will lead us unto , that we may attain to the meaning of the holy Ghost ; so then it seemes if the Translator do think the holy Ghost meaneth this or that , he may translate it so ; is not this a large liberty ? the Jews take no such liberty . The Ministers of Lincolne Diocess in the abridgement of their grievances delivered to King James , pag. 11 , 13 , 14. say , that the English Translation of the Bible is a Translation that takes away from the Text , and ads to the Text , and that sometimes to the changeing and obscuring of the holy Ghost ; and Mr. Broughton the great Linguist , in his Adverisement of Corruption , tells the Bishops that the publick Translation of the Scriptures in the English , is such , as that it perverts the Text of the Old Testament in eight hundred fourty and eight places , and that it causeth millions to reject the Old Testament ; and Dr. Fea●ly D. of divinity , in his Dipper dipt pag. 1. saith , no translation is simply authenticall , or the undoubted word of God ; in the undoubted word of God there can be no errour , but in the translation , there are and may be errours , the B●ble translated therefore is not the undoubted word of God , but so far onely as it agreeth with the Original , the writings of the prophets and Apostles , and in as much as our English translation as he saith , is not the undoubted word of God , what is that preaching worth that is proved by it , the false glosses , and interpretations which are put upon the scriptures by men learned in the languages , who have made inconsiderate and bold assertion without proof , in not keeping to the true and proper signification of the words thereof , hath caused many errours and great trouble and confusion , they put the word LUCIFER for the day-star , Isa. 14. 12. They have forsaken the fountain and digged to themselves cisterns , as Jer. 2. and we see the people are willing to give up themselves to a Ministry of fables , 2 Kings 4. 4. 2 Pet. 1. 16. that makes the scriptures say and unsay , which being interpreted is to make them say just nothing ; the force of education and the custome the country-men live in , is such as ordinarily ingageth them to a prejudice and evill opinion against all principles contrary thereunto , though of divine inspiration ; hence the Papists , Turks , and severall sor●s of Protestants cry down and censure each others judgment and opinion as abominable Errour , Heresie , and Blasphemy . The third Pillar that upholds hell torments are fond Expositors that interpret sheol for hell-torments , so Dr. Fulk calls them in his defence , pag. 90. I would know why interpreters understand and translate a hell of torments from the Hebrew and Greek as is not in them , as themselves confesse , as hath been shewed : they will take sheol figur●t●vely , and say by Tophet hell is figured , which is a fancy , a fable , and delusion that is strong in many , that expound scripture without sense or reason , it is as improper to interpret sheol for a place of torment , as to interpret the word house to signifie a horse ; the scripture is not of private interpretation ; a sense arising out of the brain of an interpreter is a private interpretation , and as the Scriptures are not of man but of the holy Spirit , so the interpretation of them is not to be of man but of the holy spirit : oracles signifie the answer of God , Rom. 3. 2. see John 12. and how readest thou , Luke 10. 26. to interpret words figuratively that are to be understood literally , and words literally that are to be understood figuratively , is licencious and destructive to the faith of the Gospel ; we are not to interpret any place figuratively unless that figurative sense be expressed in a plainer place of scripture ; if a man will have an erroneous perswasion whatsoever the scripture saith to the contrary , he will have it to be a figurative sense , they will be left in the clouds of their own perswasion , so instead of proving their hell of torments never to end by the scriptures , Ruffinus and others say they that will not believe it shall seal it ; which is no proof , but a meer shift , as very a lye as Nurses use to still children by telling them of a great Bulbegger , and that a man will come downe the chimney and carry him away ; but not any but children and fools will be scared with such Bulbeggers . The fourth pillar that upholds their Hell-torment , is the consent of their Preachers , their learned and godly men agree herein , but their weak , and various , and uncertain grounds , declare that they have not studied the point , but when teachers and hearers are ignorant any thing will serve and pass for truth , the simple believe every word ; all sorts of Priests agree and abuse the people , the Mahometan Priests blow a powder into their eyes that come to see Mahomet hang , that maketh thē quite blind , that for ever after they are led and the Priests say that the glory of the sight of Mahomet is so great that it taketh away their sight for ever after , and about Easter-time for ten dayes there is great joy about a great fire for their Priest Mahomet , and those that cast themselves into the fire and are burnt to death are counted Martyrs , and once a year the tomb of Mahomet is carried abroad upon a cart , and his Priests say that those that put themselves under the wheel of that cart and are crushed to death , they say to dye Martyrs , and some are so simple to do so , that so they may dye Martyrs , so the antichristian-priests and a●l sorts of Priests have greatly deluded and deceived the people , blowing something into their eares that for ever after they are not able to hear and receive the truth ; but as M. Beza did detest the Papists Limbus and purgatory , so do I their dreams of hell , it being a device of man without scripture , with all their uncertain brain-sick fancies , for the imaginations of men have no end . The 5. pillar of hell is their wresting the scripture to uphold their hell of torments ; this cozeneth and deceives many under colour of divine authority , when it s but humane , though they are not pleased publickly to say so , because it streams not to their purpose , the Scriptures they alledge to prove it , is above considered , if any say I wrest Scripture , I appeal to the learned in the Langu●ges , for to them concerneth the decision of the signification of words , who ( as I have shewed ) testifie with me . The sixth pillar of Hell is their Arguments and Reasons they bring to prove Hell-torments , which have been considered . The seventh pillar of Hell is a strong Perswasion that is in men that the believing Hel-torments is a great means to leave sin and to live a holy life ; and the not believing Hel-torments is a means to commit all sin with greedinesse , and to live as they list , for they say men live as though there were no Hell . Carnal hearts of men taketh offence of every thing , except the Law of Workes , doing to be saved , the Doctrine of Ele●tion , Gods free Grace and Salv●tion only and alone by Christ , without Wo●kes , Rom. 4. 6. is changed to be one of the greatest Doctrines of liberty to ●in that ever was , and is by the ignorant made a stumbling-block and rock of offence ; and a cause of carelesness in many . Ludovick said , if I be saved , I be saved , If I be damned I be damned ; the Papists say , if good works save us not , to what purpose shall we doe them ? then we may live as we list , if we be appointed to life we shall be saved , though we sin never so much , if we sin we have an Advocate , 1 Joh. 2. 1. not any thing can separate us from the love of God , Rom. 8. if we be not appointed to life , we cannot be saved though we should doe never so much good , ye see how this truth is turned to wantonnesse , the Apostle exhorts not to turne this grace of God into wantonness , Rom. 6. 1. 15. the corrupt heart of man is ready to do it , there are many things in Pauls Epistles which the ignorant , unlearned ( that know not God in Christ ) wrest to their own destruction ; will any therefore say that the Doctrine of Election and Salvation by Christ alone is not a doctrine fit to be taught nor come abroad ? if so , the Scriptures must not come abroad . Moreover , the Doctrine of the Protestant Ministers is charged , not onely 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 , Synops . 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. Act. 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 hath subjected the same in hope , Rom 8. 20. Dr. William Whitaker against Campion the Jesuite saith , now answer me Campion , do you think that which any one doth , how wicked soever , is done whether God will or not if you hold that any thing is done against Gods 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 confesse 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 Gods decree , and the being of all things , the will and pleasure of God is the Wombe 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 onely foreseen of God , but decreed , saith Mr. Par in his grounds of Divinity : we are not saved from sinne , except we have committed sin , therefore salvation from sinne is not without committing Sinne , saith Fulk , pag. 121. God willed and decreed his glory and mans 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 sinne had not been , how should the goodness of God in giving man eternal life in glory appeared , his love in sending Christ to die ? if there had not been sinne , there had been no need of Christs coming , nor of his death and righteousness ; most of the great works of God in this world and that to come , have dependence or reference to sin ; how should we have lived by Faith , exercised the fruits of the Spirit , or have any happinesse or glory in the world to come , if it had not been for Christ ? and Christ had not been , if there had been no sinne : he that willeth the end , willeth those things that are necessarily referred to that end ; taking away sin was decreed before the world , therefore the being of sinne 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 Gods will , and so man shall be the originall 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 man 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 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 possible for man to stand , and so to frustrate the decree of God : for if man had not sinned , Gods decree of sending Christ had been void and of none effect : Mr. Perkins saith , God decreed the fall of Adam ; if the fall was decreed , if man had power to stand , then he had power to frustrate Gods decree , which no wise man will affirm ; and then that saying that Adam had power to keep the Law , is without truth ; if he had , consider Ezek. 18. 2 , 3 , 4. Jer. 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 so set upon the Popish principle to be saved for their works , that they count all prophanenesse that crosseth their way ; some have burned the Bible ; and Doctor Crisps book of salvation by Christ alone , Mr. Archers , late of All-hallowes London , his Treatise of comfort to believers , against their sinnes and sorrow , was burnt by the Hang-man ; 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 . 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 greedinesse , the greatest sinners , they do believe there are hell torments ; for though 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 said that he was now in the state of damnation , but he said he would be in the state of grace to morrow , so he comforted himself . The lives of many Heathens that have denyed the resurrection of the body , and therefore did not hold a hell of torment after , have been better then many that seek to escape Hell and get Heaven by their works . 2. If fear of hell were a preserver against sin , then those that are delivered from the fear of hell , that believe they shall be saved , they should sin more then others ; but we find the contrary , that none more free from sin then these . 3. Experience teacheth , that the fear of hell , though at first it startleth & frighteth men , yet that is soon over , and is no preserver against sin . I knew one set before him the the torments of Hell to keep him from sin , and finding that would not do , he added vows and curses to keep him from sin . I knew another wished the Devil to take him soul and body , if he did not doe the thing he spake of ; and I knew he did it not : another wished he might sink into Hell presently if he did the thing he spake of , yet did do it before he went from the place ; the reason is , because the lusts of men are stronger than the fear of hell , resolutions and curses . 2. Because men are given up to their own hearts lusts ; it may be that they may find that liberty to sinne is the greatest misery and bondage in the world , it hath all misery in it , whether they sinne with more or lesse feare , and could enjoy all the pleasures of sin for a season , they will finde they have made a bad bargain of it . What fruit had ye of those things whereof ye are now ashamed ? Rom. 6. 21. If I sin thou markest me , Job 10. 14. Be sure your sinne will finde you out , Numbers 32. 23. In keeping thy commands there is great reward , Psal. 19. 11. in breaking them a great punishment , loss of inward peace and comfort , a guilty accusing conscience , disgrace , affliction , losses , crosses and death ; the bloody and deceitful man shall not live out half his dayes , Psal. 53. 23. I will curse your blessings , Mal. 2. 2. see Deut. 28. 3. Men sin beeause they are led captive by the Devil at his will , 2 Tim. 3. 6. & 2. 26. also men sin because they are under the Law ; so long as a man is under the law , sin will have dominion over a man , Rom. 6. 14. Sin shall not have dominion over them that are under grace . 4. Men sinne because they have not received power from on high against sinne ; untill they receive that power , they cannot but sin , Thou hast led captivity captive , and given gifts for men , Psal. 68. 18. untill Christ by his spirit set the soul at liberty , it is in bondage ; and enthralled to base lusts ; But if the son shall make you free ye shall be free indeed , John 8. 36. but not till then ; see Eccles. 8. 11. the punishment of the Magistrates keeps men from abusing others , more than fear of Hell ; men would be exceeding dissolute if under no Discipline of Superiours . 5. Men go to sin for comfort , sweetnesse and satisfaction ; but when satisfied , they goe not to sin ; to act for life is no love to God , nor self-deniall , nor any spiritualnesse ; nor will it do them good , it 's not accepted of God , nor will it continue ; such so restrained , oft-times do exceed all others in sin , the spirituall soul that lives in the enjoyment of the love of God , needs no such weights to procure its motion ; he acts from a new life and principle to the glory of God and good of others ; and in this work and labour of love is more sweetness than is in all the pleasures of sin , which are but for a season . It is great ignorance for any to think that it is in the power of any man to sinne as much as he will ; if this be proved , all Objections are answered ; and this the Scripture proves , that without the will of God men cannot do any thing , not so much as go to a City , unlesse God will , Jam. 4. 13 , 15. God worketh , governeth , and disposeth all things after the counsel of his own will , Ephesians 1. 11. 1 Ioh , 5. 21. Acts 18. 21. Rom. 9. 18. Who hath resisted his will ? Gods will is done , Luke 11. 2. Hebr. 2. 4. Eph. 1. 5. Ac●s 13. 20. the measure of mens sins are set● ; men cannot do more nor less than their measure , they fill up their measure alway , 1 Thes. 2. 13 it was determined how oft Peter should deny Christ , Luke 22. 31 , 34. wi●h ver. 61 , 64. God saith , if you will believe him , The wicked shall do wickedly , Daniel 12. 10. they cannot cease from sin , 2 Pet. 2. 14. That which is determined shall be done , Dan. 11. 26. he that restraineth the clouds that they drop not down rain , he made a decree for the raine , Joh 28. 26. and the earth that it bring not forth grass , Deut. 2. 23. He that stilleth the winds and the tempest , Psal. 107 29 , 30. that saith to the waves of the sea , Hitherto shalt thou come , but no further , and ●ere shall thy proud waves be stayed , Job 38. 11. he r●straineth men from doing their wills when he pleases ; they would go further , but he restraineth them , Job 18. that they cannot doe the things they had appointed to doe ; Genes . 20. 6. & 31. 24. & 35. 5. & 30. 10. Revelat. 20. 3 , 12. O Lord , I know the way of man is not in himselfe ; it is not in man that walketh to direct his steps , Jerem. 10. 23. Psalm 73. Prov. 4. 12. A mans heart deviseth his way , but the Lord directeth his steps , Prov. 16. 9. The preparation of the heart and the answer of the tongue is from the Lord , Prov. 16. 1. The heart of the King is in the hand of the Lord , as the rivers of waters , he turneth it whithersoever he will , Prov. 12. 1. Man his dayes are determined , Jo. 7. 1. 14. 5 , 14. and the bounds of his habitation , Acts 17. 26. So are his works and sins ; surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain , Ps. 76. 10. Setting aside the opinions and conjectures of mens devised Fables , I am fully satisfied with the testimony of the word of God ( besides their own testimony , which is sufficient against themselves ) with which I see through the thick darkness of the inventions and traditions of men . Severall Considerations that there is not to be a punishment after this life that shall never end . 1. We doe not finde the place of Hell mentioned in any of the Six dayes work of God ; if it be a place , it is a created place , and so a part of the Creation of God ; the Whale is mentioned in Scripture ; if there be a place of Hell , it is a greater thing , and in 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 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 yeares , which is in the world to come hee blessed , because in the seven thousand years all souls shall be bound up in the bundle of life in the world to come ; Ainsworth on Gen. 2. a Day with the Lord is as a thousand yeares , 2 Pet. 3. 8. the Jewes say , as the world was made in six dayes , so it should continue six thousand yeares , and no more , and that the seventh day is the seven thousand yeares 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 fountaines 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 Jewes 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 confesse to have deserved any such punishment ; they confesse [ to us belongs confusion of face ] Dan. 9. 8 , 11. [ its the Lords 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 deliverance , it could not but appear the greatest deliverance any could enjoy , and that it did require the greatest acknowledgment and thankfulnesse ; nor doth it appear that ever they did pray for , or express any desire of any such deliverance ; 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 , it should not have been hid from them ; they admired the deliverance of saving their lives from death , as the greatest 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 rased out of the book of life ] Exod. 32. 33. and [ to be separated 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 , spake 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. & 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 punishment of Idolatry set for an example , 2 Pet. 2. 6. [ be instructed , lest my soule depart from thee , & I make thee desolate , because of thy sins ] Mich. 6. 13. see Jer. 9. 11. [ abomination that makes desolate ] D●n . 3. 20. [ he turned the Cities of Sodom and Gomorrah into ashes , condemned thē with an overthrow , making them an example ] 2 Pet. 2. 5 , 6 , 7. he that threatned death , would have threatned a punishment never to end if there had been such a punishment to be infl●cted upon any . 7. Because Gods punishment of sinne is not of so large an extent as his mercy , for his punishing of sinne is but [ to the third and fourth Generation ] Deut. 7. 9. [ thy mercy is great above the Heavens , and thy truth unto the skies ] P●al. 108. 4. by Truth in this place understand the punishing of sinne , because the word Mercy is put in opposition , which lieth in forgiving sinne ; 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 name is his glory , [ his glory above the Heavens ] Psal. 8. 1. Why is it said he punisheth the iniquity of the father upon the children to the third and fourth G●neration , and not to the tenth and twentieth Generation , but to declare that his justice 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 called the [ terror of God ] Gen. 35. 3. [ the King of terrors ] Job 18. 11 , 14. therefore death is the greatest punishment and most terrible ; but if there were to be a punishment never to end , not death , but that were the King of terrors ; for death 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. H●s . 12. 2. & 13. 11. Jer. 50. 25. & 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 punished in this life , see Isa. 65. 3 , to 16. Deut. 10. 17 , 18. Mich. 6. 10. Hag. 1. 6. Lamen . 4. 6. I le punish the World for their iniquity , they shall fall by the sword Isa. 13. 11 , 15 , to 22. outward calamity & death , the punishment of sin , Lam. 3. 39 1 Pet. 2. 14. [ recompence their sin to the ful ] Jer. 16. 18. for the violence of the sin of man when all flesh had corrupted 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 Gods fury , anger , and wrath ; and these are poured out in this life ; God doth not onely 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 , Eze 8. 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 Accomplished , Lam. 4. 22. Ezek. 5. 13. & 7. 8. & . 20. 21. 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 Aohan 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 Lords 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 , Deu. 29. 29 Proof 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. Lest 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 promised and given by Jesus Christ , eternal life by Jesus Christ , Rom. 5. 21. and [ He that eateth of this bread sh●ll live for ever . ] Joh. 6. 58. [ Because I live ye shall live also , ] Iohn 14. 19. God sent his Son that we might live through him , 1 Joh. 4. 9. onely believers have eternal life , he that believeth on the Son hath eternal life , he that believeth not the Son shall not see life , Joh. 3. 36. whosoever believeth shall not perish , but have everlasting life , 1 Jo. 3. 14. 15 I give unto them eternal life & they shall never perish Jo. 10 28. the wicked abide not for ever , 1 Joh. 2. 17. [ if ye live after the ye shall die ] Romans 8. 13. [ him will God destroy ] in the Greek it is corrupt , 1 Cor. 3. 17. the preaching of the Crosse is to them that perish Foolishness 2 Thessillon . 2. 10. utterly perish 2 Peter 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. Joh 4. 20. if they perish and have not eternall 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 shall 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 for ever , and never die , which is to say , God is the lyar , and that which the Devill said is truth : the Word saith , Him will God destroy , Math. 21. 41. 1 Cor. 3. 17. & 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 destroyed , die , nor end , which is no destruction : The Word saith , ( the last enemy is death , ) 1 Cor. 15. 26. Their Opinion saith , that is not the last , there is an after that is much worse , never to end : it saith Gods anger is for ever , he will never turn from it , contrary to Jer. 3. 12. Psal. 50. 5. & 89. 5. & 78. 18. Mr. Bolton saith , they sha●l suffer so long as God is God : if so , then they have eternall life ( though in misery ) whereas the Scripture doth not declare eternall life to be for all men , Joh. 6. 45 , 47. Promised us eternal life , 1 Joh. 2. 17 , 25. I give unto them eternal life to as many as thou hast given him , Joh. 17. 2 , 3. in hope of eternal life , Jo. 3. 15. As many as were ordained to eternal life believed , Act. 13. 48. they that have done good unto the resurrection of life , Joh. 5. 29. If it be granted that the wicked have not eternall life , as hath been proved , it wil follow , that they cannot suffer for ever so long as God is God ; and therefore all their building of a punishment never to end falls , 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 naturall body , 1 Cor. 15. 44. that which is natural is not eternal , v. 46. ( he was of the earth earthly ) 57 , 48. therefore mortall and corruptible , 53 , 54. Secondly , Man in his first being was corporall and visible to be seen , things ●een are not eternall Mr. Bolton saith , if Adam had stood , he could not have conveyed to us a body immortall or not dying , in his Treatise of Heaven , page 131. Basil saith , if God had given Adam an immutable and unchangeable nature , he had created a God and not a Man : Augustine in his Book of Confessions saith , because the Lord created 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 upon perishing things , at last perish ; and herein man by the first Adam hath no preeminence above a beast : Heaven 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 continued in this world , he should not have gone to the world to come ; therefore by his fall he lost no happinesse nor eternall life in that world ; for he could not by that fall lose more than he had , and was to have ; death is according to nature , but to attain immortality is above nature . Adam being earth and from the earth , his enjoyment , life , and loss , and punishment , must of necessity be earthly ; how cometh he then by his fall to be capable of a punishment never to end , unless by his fall he could purchase eternall life , which none will affirm ? eternall life cannot be by the first man , much less by Sin . I deny not but the wages of sin is death , Rom. 6. 23. there is a difference to be put between a naturall death and a judiciall death ; the first is from nature , the second is from sinne , if the common death that all die , Hebr. 9. 27. were the punishment of sin , as most men think , then Christ by freeing his from the punishment of sin , by bearing death for them , of necessity he must free them from dying a naturall death ; but Christ freeth not his from a natural death , yet freeth them from the punishment of sin ; therefore to die the common death is no part of the punishment of sinne : for where sin is satisfied , or pardoned , or forgiven , the punishment is not inflicted ; if it be , how is it forgiven ? even men when they pardon inflict not the punishment ; all confess , some mens sins are pardoned , how then cometh it to passe that they die for sin , whose sin is pardoned ? [ He that keepeth my saying shall not see death ] John 15. 21. is not to be referred to a naturall death , but to perish , a judiciall death , John 3. 16. the Scripture declares that there shall be a Resurrection of the dead , the just and unjust , Acts 24. 15. the unjust would enter into life , but shall not , John 5. 20. [ Unto whom I swore in my wrath , that they should not enter into my rest ] Psalm 94. 11. Hebrews 4. 7. [ and your selves thrust out ] Luke 13. 28. when they rise to judgement at the last day , they shall be consumed with the earth by fire , that 's their end ; so that not to enter , to be thrust out , the second death , and to perish , is one thing , if they live for ever , and have eternal life , how do they perish ? and how is the end of those things death ? Rom. 6. 21. if there be no end , to be carnally minded is death , Rom. 8. 6. how is this true if they live for ever , and not die ? Sin being a transgression of the Law is a legall sin , and so is to have a legall punishment : for some sins is death , Rom. 6. 23. inflicted by God , as Gen. 38. 9 , 10. and by man ; a legall death is not from nature , but from sin , and is a second death ; if a man for murder be put to death , in dying he dieth the first and second death , for in dying he dieth a naturall death , and a judiciall death : this later is a second death , in that it is not from nature , but from sin . Men put the stresse of the punishment of sinne upon the second death , but what that second death is they cannot agree among themselves ; the Ministers in their late Annotations on the Bible on Revel. 20. 9. ( on such the second death hath no power ) interpret it not to be destroyed by Antichrist , nor by the Turk , v. 9. so then according to their interpretation it is not a punishment never to end . Mr. Perkins saith the second death is a totall separation from God ; if so , it is not a punishment without end , and in that God is every where , Psal. 139. 7 , 8. if they be anywhere , how are they absent from God ? If the second death be a death , it is not a life of misery never to end ; that is not a death , unless eternall life be a death ; they confess eternall life in misery is worse than death ; if so , then it is not a death , but another thing . The fi●st death is the destruction of the body , a separation of soul and body ; the second death must be like it ; the second death is an image of the first , else how is it a death , and a second death ? the second Adam being man , was an image of the first ; the Scripture saith , the second death is like the first , Luke 6. 1. the second is like to it , Matth. 22. 39. Therefore as the first death , so the second is a separation of soul and body , else how is it a death or a second death ? Reuben by going into his fathers bed , deserved a judicial legal death , but did not die for it , Gen. 49. 3 , 4. & 35. 22. 1 Chron. 5. 1. ( let Reuben live and not die ) Deut. 33. 6. a judicial or second death : the Jewes Onkelos read Deut. 33. 6. ( let Reuben live , and not die the second death ) and Ionathan on Isa. 65. 6. ( I will deliver their carkasses to the second death ) vers. 17. ( the Lord will slay them with the second death ) by which it appears , the Jewes count the second death is to be slaine ; and if so , it is not a life of misery never to end as some say ; the book of the Revelation speaks of the second death ; Doctor Featly and Dr. Ligh●foot , and others say , that book treats of the Church and things done in this world ; and if so , then the second death is a punishment of this life , they also interpret Heaven in that book to be the Church , and the late Annotat. Bible , and Mr. Brightman and others on Apo● . 20. 10. say , that the Devil in that place is the great Turk . It is their opinion that say the wages of sin is not death , they say it is a life of misery never to end , which is worse and more than death ; therefore their opinion is contrary to the word that saith it is death , filled with all unrighteousnesse , haters of God , despitefull , proud , inventers of evill things , they that commit such things are worthy of death , Rom. 1. 31 , 32. these are great sinners , yet the word saith not that they are worthy of more then death ; and therefore why should any say they are worthy of more then death ? and if the end of these things are death , Rom. 6. 21. therefore there is not any thing to come after death , 2 Kings 7. 4. the soul that sinneth shall die . Ezek. 18. 14. 26. that is all that sin doth bring forth . God in giving his Law did express the punishment of the breach of it , saying ; in the day that thou eatest of that tree thou shalt surely die , Gen. 2. 17. dying thou shalt do , that is , naturally and judicially , not touch it le●t ye die , Gen. 3. 3. to bear iniquity is to dye for it , Levit. 22. 9. Numb. 18. 22. that one man dye for the people , Joh. 18. 14. the body is dead because of sin , Rom. 8. 10. he that is dead is freed from sin , Rom. 6. 7. neither sin nor punish●ent hath any thing to do with a dead man ; this iniquity shall not be purged from ye till ye dye , then it is purged from them , if this iniquity be purged from you till ye dye , we learn that death acquitteth , Talm. Jerus . Sanched . fol. 27. Col. 3. After man had sinned , God expounded the punishment of the breach of his Law , Gen. 3. 14. to verse 20. it is evident that the punishment of the old Serpent the Devill , and of the woman and of the man for their sin , are onely punishments of this life ; there is not the least word of any punishment after this life , much lesse of a punishment never to end ; so that by that which is said we may judge of that Mr. Bolton and others say , of being everlastingly in a red hot scorching fire , depriv'd of al possibility of dying , or of being ever consumed in torment eternally ; they say the fire of hell burneth far hotter then ten thousand r●vers of brimstone ; how know they it , seeing they never felt it , nor they that told you so ? three drops of brimstone will make one so full of torment that one cannot forbear roaring out for pain , yet it must be born so long as God is God . O eternity , eternity , eternity ! if so , they shall have eternall life , which is contrary to the Scripture , as hath been shewed , and is therefore to be rejected ; also they say that the soul of the wicked goes immediately at d●ath to hell to the Devills , contrary to E●cles. 3. 21. & 12. 7. Gen. 2. 7. H●b. 12. 9. Ez●k. 43. 13 , 14 , 15. Zach. 12. 1. if the Devills are in hell in torment as they commonly and vainly imagine ; hell is in the wicked ; the devils evill spirits are there and rule there in the children of disobedience , Eph. 2. 2. 1 Pet. 5. 8. Math. 8. 28. Jud. 14. Math. 25. 29 , 30 , 31. Adam in innocency being a naturall man , he had the Law of nature written in his heart ; the breach of that naturall Law caused a temporall curse and punishment , and not any eternall ; they that think eternall life is to be had for our works , our well doing , are prone to think eternall life may be lost for our not well doing ; but the way of the Gospel places not eternal life and ete●nall death in misery upon our doing , Rom. 4. 2 , 3 , 4 , 5. Also the Scripture speaketh not of an eternall death , and therefore there is no such thing . Proof III. Their opinion of a punishment after this life never to end , makes not sin , but Christ to be the cause of their so suffering : this is evident ; because if Christ had not come , there had been no Resurection , and if no Resurrection there could be no suffering of any torment after this life : for if no resurrection they should have perished , in the grave there had been their end , If Christ be not risen , they which are fallen asleep are perished ] 1 Cor. 15. 17 , 18. that the Resurrection came by Jesus Christ is also evident ; for Christ saith , [ I am the Resurrection ] Joh. 11. 75. by man , that is , Christ came the Resurrection , ver. 21. [ Therefore it is called the Resurrection of Jesus Christ ] 1 Pet. 3. 21. [ His Resurrection ] Romans 6. 5. Philippians 3. 16. 1 Pet. 1. 21. Christ is called the first-fruits , because he first rose from the dead , after him others ; if Christ had not risen , no man should ever have risen from the dead , therefore it is said [ They came out of their graves after his Resurrection ] Matthew 27. 5. and in that Christ is the Resurrection and the cause of it , in that it came by him , sure none will deny , that if there had been no Resurrection from the dead , there could be no suffering after death , so long as God is God , therefore it followes , if any shall so suffer , Christ is the cause of it ; for without him they could not have lived for ever , and therefore not suffer for ever ; and is it not very hard and unreasonable , and contrary to the word to charge Christ to be the cause of their so suffering ? seeing Christ came [ in love to the world ] John 16. 36. [ to save , not to destroy ] Luke 9. 59. & 19. 10. not to make any miserable , [ he came to save sinners ] 1 Tim. 1. 15. Lu. 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 tast death for every man ] Hebrews 2. 9. See Lu. 4. 18. [ the last enemy is death , he abolished death ] 2 Tim. 1. 10 he hath promised deliverance from death and grave ; I wil redeem thee from death , Hosea 13. 14. that keeps my sayings shall not see death , Iohn 8. 51 , 52. O death where is thy Sting ? O grave where is thy Victory ? 1 Cor. 15. 55. I will ransome thee from the power of the grave ; he saith not from the torments of hell , nor from the punishment never to end : O death I will be thy plagues , O grave I will be thy destruction , Hos. 13. 4. so that if there be a punishment after death and grave , there is no mention of Christs delivering us from that ; and in that the Scripture saith [ He is able to save from death ] Hebrewes 5. 7. is as much as to say , salvation from death is sufficient , and that there is no farther thing to be delivered from than death and grave , if there were deliverance from them had not been satisfactory , because not sufficient ; for if there is to be a punishment after death , who shall deliver us from that ? Christ delivereth from death and grave , no further deliverance from any thing is mentioned : therefore he hath not delivered his from more , and therefore there is no further thing to be delivered from ; so that ye may see that their opinion makes void Christs suffering , and the Saints comfort ; for if a punishment for ever be due to man for sinne , Christ must for ever suffer that torment to free us from it , or we must suffer it ; the Protestant Writers confess , that the way and means that Christ freeth us from the punishment of sin , is by his suffering that punishment we were to suffer : to this the Scriptures agree , Galatians 3. 13. Isaiah 53. 4 , 5 , 6 , 7. so that if Christ our surety hath not suffered the said torments for ever , then hath not Christ suffered enough ; namely , that which we were to suffer , and so not delivered us from the said punishment . That Jesus Christ hath not so suffered is evident , and confessed by the Protestant Writers ; some of the Protestants say the repro●a●es in ●ell suffer the w●nt of the v●sion or sight of God for ever , finall rejection . 2. They shall be perplexed with the horrour of a guilty C●nscience . 3. Deprived of the gifts of the holy Spirit . 4. Instead of Vertues , they are defiled with Wickednesse , Indignation , Desperation ; Christ suffered none of these , saith Willets Synopsis , pag. 1010. far be it from us so to conceive , p. 1014. also they say in Hell is inward and outward darknesse . 2. A l●ke of Fire and Brimstone . 3. Fire unquenchable . 4. Worm and prick of Conscience . 5. Malediction . 6. Desperation , second death ; Christ suffered none of these , therefore Christ suffered not the torments of Hell to be ever , in these in that place , they will not say Christ is how in ; if Christ had suffered the pains of the damned , yet unlesse he suffer them without end , Christ suffered not the punishment of the damned in Hell , which they say we were to suffer ; also they say , they suffer not those torments without sinne and desperation ; will any say Christ so suffered also ? they say in Hell they shall see the story of their sins before their eyes , the wrath of God lying upon them for their sinnes , cruell indignation , horrible outcries , blasphemies , fretting for horrible torments , endlesse pains , without all hope or comfort ; who dare say Christ suffered any of these ? some that are for the torments of Hell , confess that it stands not with the dignity and worthiness of Christs person , nor with the holines●e of his nature , nor the dignity of his office to suffer in that locall place eternally : finall rejection with desperation , with the worm of conscience , agreeth not to the holiness of his person ; finall rejection Christ suffered not , nor eternall flames , nor the second death : for Christ to suffer these , were to destroy the work of our Redemption ; Christ could not be subject to destruction . Willet . Synops . p. 1009. Christ suffered none of these punishments , therefore he suffered not the torments of Hell . Christ was heard in that he feared . Christ did not fear the torments of Hell , therefore he did not partake with us , nor deliver us from them . Christ did not deliver us from any thing which he suffered not ; eternal fire in Hell : he suffered not : nor are the pains of this life the paines of Hell therefore if there be any such Hell or punishment , Christ suffered it not , and therfore we must suffer it ; see ye not whither this their Doctrine tends ? to overthrow the sufficiency of Christs suffering and our comfort , in leaving us to suffer the said torments our selves . Christ leaving his suffering an example , if we suffer with him , &c. Rom. 8● . 17. Must we suffer the torments of Hell ? I believe Christ hath born the whole punishment of sinne ; in it I am saitisfied , and desire no more ; but how Christ suffered the torments of Hell , I nor them selves see not : they say Christ being God , made an infinite satisfaction , paying at once upon the Crosse , that which we should have been ever a paying : I grant Christ is God ; but the Godhead did not , nor could not suffer ; if the Godhead of Christ was to make satisfaction to God , is to say , God satisfieth God ; and if Christ as God was to make satis●act●on , to what purpose was Christ to be made man and die ? if ye say Christ was to make satisfaction in both , his Godhead and Manhood : doth the Godhead need the help of the Manhood to make satisfaction ? It is not proper to say God was to be satisfied : for he was never unsatisfied ; God is perfect , infinite , happy , unchangeable ; how is he so , if he were ever unsatisfied ? to say God is , or ever was unsatisfied , is in effect to deny the being of God , to say he is not happy ; for satisfaction and content belong to happiness ; where there is no satisfaction , there is no content , because no perfection : God is one to us , there is but one God ; God was in Christ recon●iling the world to himselfe , 2 Cor. 5. 21. that is , Father , Word and Spirit , God is one ; not one Divine Nature in Christ satisfying , and another in the Father satisfied , but the Father in the Son , God in Christ : the essence of God is one and the same , reconciling the world to himselfe ; God was never unreconciled to the world : its onely man that is at enmity and unreconciled , therefore it is said , he reconciled them to him ; the change is in the Creature , not in God , Mal. 3. 6. if the Manhood of Christ was to make satisfaction to God , how can man that is finite , satisfie that which is infinite , unlesse you will affirm the Godhead of Christ did suffer ? there was not any thing to suffer , but the Manhood of Christ ; can the suffering of man satisfie God ? man is finite , so is all he doth , sin is a transgression of the Law , sin is a disorder of the Creatures first and chiefe being , which stands in righteousness , and is an eclipse of the glory of man . Sinne is a defect and discovery of the weaknesse and mutability of the reasonable Creature ; sin cannot impeach God : If thou sinnest , what do●st thou against him ? or if thy righteousnesse be multiplied , what doest thou unto him ? if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? thy wi●kedness may hurt a man as thou art , and thy righteousnesse profit the Son of Man , Job 34. 6 , 7 , 8. God hath all satisfaction in and from himself , not from any thing without or besides himself ; God gave not a Law to himselfe to satisfie , but to man , the Law belongs onely to the humane nature , therefore Christ was a man : He took on him the form of a servant and became obedient to death , the dea●h of the Crosse , Phil. 2. 7 , 8. a body , Heb. 10. 10. obedience belongs to the humane will ; The man Christ made a curse for us ; hee was bru●sed for our iniquittes ; and with his stripes we are healed , Isa. 53. 5 , 10. it was blood that washed away our sinnes , Rev. 1. 5. therefore it is said , By the obedience of one [ man ] we are made righteous , Rom. 5. 10. the word saith , not by the obedience of God , nor of God Man , God is satisfied ; but by the obedience of one man we are made righteous , the man Christ Iesus , 1 Tim. 2. 5. the worthinesse of Christs person did not abolish the equity of the Law of God , and exempt him from suffering that he ought to suffer , Luke 24. 25. Some say the suffering of Christ was infinite , but the Word saith not so ; the punishment of sin is death , he tasted death , he died for us ; it is no infinite thing to die : they reply , the sin of man is infinite , because against an infinite God ; to say sin is infinite , in a strict sense , is to attribute too much to sinne , and too little to God , to give that to sin which is proper to God ; to equall sin with God , is in effect to deny the being of God , because there can bee but one infinite ; also to say sin is infinite , is to make all sin alike equal : for there is no degrees in that which is infinite ; sin not being infinite , needs not an infinite satisfaction : they say infinite Majesty offended , infinite punishment imposed : but it 's but their say so , because it is without and besides the Word of God : the punishment of sinne is not to be taken from the in●initenesse 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 , Gods fury is like fire ; in the fire of his jealousie he shall make a speedy riddance of all them in the day of the Lords wrath , Ezek . 1. 18. but to contiuue in torment for ever , is no speedy riddance : therefore there is no such punishment to be : the pouring out of the fiery anger of the Lord , is a day ; Zeph. 1. 15 , 18. Rom. 6. 17. Ezek. 13. 14. & 22. 22. James 2. 21. Isa. 13. 9 , 13. the day of the Lord is at hand , Deut. 33. 34 , 35. Job . 20. 28. a punishment never to end , no-way a grees to a day : therefore there is no such punishment to be . Proof VI . The opinion of the torments of Hell never to end , hath and doth daily cause much sin : For , First , it causeth feare : feare hath punishment , 1 John 4. 8. He that feareth is not perfect in love , 1 Joh. 4. 18. a servile and a slavish fear is sin . 2. It causeth many evill and hard thoughts of God . 3. Fear troubleth the hearts of many of the Lords people , and makes them sad with their lyes ; this God complains of , Ez●k. 13. 22. their lies cause them to erre , after which their Fathers walked , Amos 2. 4. Ch●ist saith , ●et not your hearts be troubled , Joh. 14. 1. the fear of hell doth greatly trouble the hearts of many ; it is Gods will to comfort the sad ; to release those that are bound , Isa : 61. 1 , 2 , 3 , 4. & 40. 5 , 9. a word fitly spoken , is like apples of Gold in pictures in Silver , P●ov. 25. 11. 4. Fear distracts , and greatly discourageth the soul , hinders faith , that which freeth the soul from fear , fits the soul to serve God without fear , in holinesse and righteousnesse , all the dayes of our lives , Luk. 1. 74. 5. Fear unfits and disableth the soul to every good work to God or man ; fear unfits for any outward occasion ; fear is a weight that depresses the soul , and makes it weak , it straitneth the heart , but hope comforteth and enlargeth it . 6. The opinion of hell torments , provokes the soul to envy and unbelief , and hinders subjection to God ; if the soul apprehends it self lyable to so great and everlasting punishment , it cannot submit to God ( nor be quiet ) This caused Francis Spira to wish hee were above God : the light of this truth causeth the soul lesse to sinne , and lesse to be troubled , to have lesse hard thoughts of God , and lesse to fret against the Lord . 7. Their opinion causes an exceeding and unreasonable trouble of minde and melancholy ; such trouble is sinne , John 13. 1. [ a merry heart doth good , Prov. 17. 22. ] the knowledge of the truth herein easeth the fearful mind , and causes , as it were , a Heaven upon Earth . 8. Their opinion hath caused many to murder themselves in taking away their own lives by poyson , stabbing , drowning , hanging , strangling and shooting themselves , casting themselves out of windowes , and from high places to break their necks , and by other deaths , that they might not live to encrease their sin , and encrease their torments in Hell . 9. Their opinion provoketh to the greatest sins , as despair : also to the wickednesse that the world lieth in , namely , working for life , to do duties to escape Hell and get Heaven , which is to tread under foot the blood of Christ as an unholy thing , Heb. 10. 29. in seeking to be justified by the law of works , and not alone by the perfect righteousness of Jesus Christ , Rev. 1. 5. Jer. 23. 6. Heb 10. 10 , 14. 10. Freedome from feare causeth love ; love causeth service ; the love of Christ constraineth ; it tends to the comfort of many that through weakness of faith give way to Satans temptations ; to fear the torments of Hell causeth a feeble mind ; comfort the feeble mind , 1 Thes. 5. 14. its a comfort to many whose children and friends die and leave no testimony of their conversion , the fear that they are to suffer so great and endlesse torment hath greatly sadded and troubled the heart of many a parent and friend . Proof VII . The Reason that God gives , that he will not contend for ever , nor be almayes wroth : for the spirit would faile before me , and the souls I have made , Isa. 57. 16. man is not able to dwell with everlasting burning , Isa. 33. 14. to be in so great a torment as they speak of without end , ease , and refreshment , the spirit must needs fail ( a small thing will make the spirit fail ) if so , then the reason is the same against the being of a punishment never to end . Proof 8. It is not agreeable to the God of nature , to go contrary to the law of nature , that he hath written in mankind ; there is planted in man an universal love to man , especially to their Off-spring , be they obedient or disobedient ; what bowels of love is there in Parents to their Off-spring , when in misery , and to others in misery and want ? sure no man doth desire any man nor creature to indure the torment they speak of one year , much less their own of-spring ; how then may I , or can I , think so of God , to be lesse pittifull , lesse mercifull then cruell man ( Jer. 50. 24. and 6. 23. Hos. 4. 1. ) to his Off-spring ? we are all his Off-spring , Acts 17. 28. sure God exceeds man in goodnesse ; if ye which are evill know how to give good things to your children , how much more shall your heavenly Father give good things to them that aske him ? Math. 7. 8 , 9 , 10 , 11. thou Lord art good and dost good , Psal. 119. 68. Math. 5. 45. though they were evil , and did evil , God did good and gave rain , Act. 14. 17. They say the fire , Dan. 3. 21. is nothing to Hell , and that the greatest torment man can devise , is scarce a shadow to that in hell , by which they declare God to be more cruel than man . Proof IX . If man had deserved so great punishment , why may not God shew that mercy as not to inflict it , as well as to let his Sun to shine , and his rain to fall on them that no way deserve it , seeing he could ( if he so pleased ) hinder it ? we do see men shew more kindnesse to a rebellious and disobedient child then he deserveth ; may not God do the same , so much as God is greater than man , so much greater is his mercy , love and goodnesse , than that in man , yea than that that is or ever was in all men ; all that came from him , and all is but the least drop to that great sea and ocean of mercy and love that is in him ; how little a portion is heard of him ? Job 24. 14. All nations before him are as nothing , and they are counted to him lesse than nothing , vanity , Isaiah 40. 12 , 15 , 17 , 22. O how great is he that hangeth the earth upon nothing ! Job 24. 7. he can and will doe for the worst creature far above that which it is able to ask or think . Proof X. Because Gods general goodness in the creation of the world is to all his creatures , and also in his ordinary dispensation is towards and for the whole Universe of mankinde ; he hath provided room enough for all men and creatures , and all good things for all ; the profit of the earth is for all , Eccles. 5. 9. God hath commanded us to doe good to all , he that hath two coats is to impart to him that hath none , and he that hath meat must do so likewise , Luke 3. 11. all which doth hold forth Gods good will and care to mankind , he that would not have them suffer the torment of misery and want , that taketh care to prevent that little and short misery , will not impose a far greater never to end . Proof XI . Their opinion lesseneth the goodnesse of God , and limiteth to a few , whereas the Scripture declares it to be to all , Romans 5. the creature it selfe shall bee delivered from the bondage of corruption , into the glorious liberty of the sons of God , Romans 8. 19. the whole Creation and every creature is Angels and men , Jewes and Gentiles , verse 20. Mark 16. 15. in bondage to corruption , subject to vanity , Idolatry , and delusion of the Devil , that know not , nor partake of the glorious liberty of the sons of God , shall be delivered from this bondage into the said liberty ; for God was in Christ reconciling the world to himself , 2 Corinthians 5. 19. this is spoken to perswade them to be reconciled to God , verse 20. which shewes it to concern mankind ; the Protestants in Poland understand by every creature , Angels and men ; they say there will come a time when the Angels and wickedest men shall be freed . Origen , one of the Fathers , held , that at last all should be saved , men and Devils ; the generality of the Fathers held , that all souls shall be purged by fire of the last Judgement , and so passe to salvation , Moulin , pag. 135. see Rom. 11. 22 , 23 , 27. [ All flesh shall see the salvation of God ] Romans 8. 19. see 1 Timothy 2. 3 , 4 , 5. Isaiah 47. 17. [ The glory of the Lord shall be revealed , and all flesh shall see it ] Isaiah 40. 5. the times of the restitution of all things God hath spoken by the mouth of his holy Prophets since the world began , Acts 3. 21. they shall in time be delivered from their bondage , for which deliverance they groan ; are not all Angels and men , obedient or disobedient , the creation of God ? if so , the worst shall partake of the liberty of the Sons of God : as the whole creation came from God , or rather is in God , for in him we live , it shall be taken up into the same glory ; a good the larger it is the better , if it be good to shew mercy to some , is it not more good to have mercy on all ? Romans 5. 18. Plato could say , God being a supreme good , there was no envy in him to any of his creatures , but rather a desire that all might be made like him : this is so great and glorious a discovery of God , and that all men are in God ; for in him we live , and move , and have our being , as certain also of your own Poets have said , for we are all his off-spring , Acts 17. 28. I have wondred how the Heathen Poets came to know this truth ; sure God did manifest it to them : if all men are in God all men are in Christ ; for Christ saith , [ I and my Father are one ] John 10. 30. also if all men are in God , for in him we live and move , &c. if so , then all men are in Christ ; for God was in Christ reconciling the world to himself , 2 Corinth . 5. 9. all confess that all that are in Christ shall be saved [ as in Adam all die , so in Christ shall all be made alive ] 1 Corinthians 15. 22. I see God is good , and doth good , and that it is suitable to the being of God to do good to all , and that no such torment of such continuance any way agrees to the mind and will of God . Romans 5. puts the second Adam in opposition to the first in saving to his sinning ; if all Nations be blessed , as Gen. 22. 18. every p●rticular is comprehended in the generall word All ; it is a great lessening of the greatness and glory of the fulness and riches of Gods grace , to say that God hath made this world for all who are many , and the best world to come but for a very few ; shall the fruit of Christ the Son of Righteousness be more narrow and confined than the Sun in the firmament , whose excellency is , that its bright raies and beams are dispersed into every corner of the Universe ? Proof XII . It doth no way agree to the spirit of a Saint ; we may know the mind of God by the mind of a Saint , [ we have the mind of Christ ] 1 Cor. 2. 16. He that is turned to the Lord is one spirit , 1 Corin. 1. 17. God is in them of a truth , 1 Cor. 14. Christ in us , Coloss. 1. 27. Stephen when stoned , cryed [ Lord lay not this sin to their charge ] Acts 7. 58. [ Saints they are ever mercifull ] Psalm 36. 17. [ The desire of the righteous is onely good ] Prov. 11. 22. such torment , of such continu●nce , in the least agree not to the gracious mind and mercifull heart of a Saint ; he desires not any man nor creature to be in such torment an hour : therefore it doth no way agree to the mind of God ; we find the more the Lord manifests himself in any , the more their minds and spirits are humbled , the more loving and mercifull they are , even to their enemies , and can do them good for evil . Proof XIII . Such torments do not in the least agree to the mind and will of Christ ; Christ is full of love and mercy to the worst men ; it was truly said of Christ [ He was a friend to Publicans and Sinners ] He , the best friend to them that ever was ; when they crucified him , he said [ Father forgive them ] Luke 23. 34. when the Disciples would have had fire to come down from Heaven to consume Christs enemies , he rebuked them , Luke 9. 54. he that will by no meanes suffer his enemies to suffer a short de●th by fire , will not inflict upon them a more terrible fire never to end ; ye may know the mind of God by the mind of Christ , for Christ is God , a like equall , Acts 28. Heb. 1. 3. and as one [ I and my Father are one ] Joh. 10. 30. Proof XIV . Such punishments agree not to the fruits of the holy and blessed God ; [ the fruit of the spirit is love , joy , peace , goodnesse , &c. ] Galatians 5. 22 , 23. the fruit of the spirit is in all goodnesse , Eph. 5. 9. [ The words of the Lord are pure words ] Ps. 12. 6. [ The words of the pure are pleasant words ] Prov. 15. 25. good words , comfortable words ; the holy Spirit is cal●ed a Comforter , not a tormenter , the pure spi●it of love sends forth only love and sweetness . Proof XV . No such torment no way agrees to the nature of God ; God is love , 1 Iohn 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 , doe not the Publicans the same ? Mat. 5. 46. all that is in God is God , is infinite ; God is love , love is infinite without bounds and limits ; though we in our shallownesse and n●rrowness , have often set bounds and limits to infinitenesse ; 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 sinne : that is his strange act , Isa. 28. 21. Christ died to answer the Law we brake . Christ did not purchase the love of God ; he loved us before the world began , and ever will , Joh. 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 , Joh. 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 mercifulnesse 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 Ps. 148. 8. Your heavenly father is mercifull , Luk. 6. 36. rich in mercy , Eph. 2. 7. the Lord is gracious , of great mercy , the Lord is good to all , and his tender mercies are over all his works ; all thy works shall praise thee , and thy Saints shall blesse thee , Psal. 145. 8 , 9 , 10. he is good to all , he despiseth 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 much 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 sinne abounds in them most ; and where sinne abounds , grace abounds 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 sinne 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 tender mercies are over all his workes ; 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 overcome with evil , but to overcome evil with good , he wil not be overcome with evil , but will overcome all evil with his infinite goodnes : that which is finite , cannot possibly overcome that which is infinite . Proof XVIII . God he is just , therefore he will not do any thing but that which is just and right : the greatest punishment of the breach of his law is death ; he will not inflict another , much less a worser punishment then he hath expressed in his Law : Justice is in number , weight & 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 , Exodus 21. 24 , 25 , 26. How much she hath glorified her selfe , and liv●d deliciously , so much torment and sorrow give her , Rev. 18. 7. what measure you mete to others shall be measured 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 shed deth mans 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 sacrifice , ] Mich. 6. 6. if so , he desires not any should be so sacrificed in a torment never to end . God abhors cruelty , Amos 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 abhorred by the light of nature ; Glory lieth in great mercy and forgivenesse , 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 transgre●sion seeketh love , Pro. 17. 9. if man his glory is to passe 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 h●s glory in his exceeding greatness and riches of his grace , Ephes. 2. 7. it is more for his glory to save all , then to save a few ; the righteousness of one , the free gift came upon all men unto justification of life , Rom. 5. 18. sin could not hinder Manasses , Mary Magdalen , persecutors & 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 , farre above all we can ask or think : there is such a confused noise among men of the grace & love of God , so many several voices that we are in confusion , and know not what to make of it : look above and hearken to the sweet voice above 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 onely a voice of love and good will ; it s enough to satisfie any in this doubt : and suddenly there was with the Angel a multitude of Heavenly Hosts praising God , & saying , glory be to the highest , on earth peace , & good will to men , Luk. 2. 13 , 14. not onely to some men , but to all people , v. 10. this is glad tidings 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 understand 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 lessen the goodness of God , or contrary to the gracious spirit 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 contradict 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 onely wise should doe and teach contrary things . Sure I am , from hence arise no inconveniency to the Gospel , nor is it any dishonour to God , nor any grief , nor hinders 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 plaine then 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 tradition of their Fathers ; this their way is their folly , and their posterity approve their saying , Psal. 49. 13. [ who hath believed our report , and to whom is the arm of the Lord revealed ? ] Isa. 53. 1. Some believed the things that were spoken , and some believed not , Acts 28. 29. they make a man an offender for a word , and lay a snare for him that reproveth in the gate , and turn away the just for a thing of nought , Isa. 29. 21. O God the Lord , the strength of my salvation , thou hast covered my head in the day of battel , Psal. 140. 7.