ments; very little was understood of biblical criticism; and the most extraordinary licenses were indulged in the interpretation of the sacred writings. The reader will, therefore, wonder, not that the author was some. times wrong, but that he was so often right; and that he grasped the whole of the subject in his mind, arriving at the same conclusions, in regard to the principal facts, to which critics of the present age have come, with all their multiplied advantages. It does not appear, however, that he was perfectly clear on all points. There are a few passages in the work which seem to favor the notion of the annihilation of the wicked. They ought not however to be understood as giving the author's opinion decidedly on that point; because in other parts of the work he openly and indisputably teaches the doctrine of universal salvation. He must be regarded as an undoubted believer in the final restoration of all mankind. It will furthermore appear, that he did not hold the doctrine of punishment in the future state, in any sense.

The publication of the original edition of this work, called out the friends of the doctrine of endless torment in its defence. Nicholas Chewney, published in London 1660, a work entitled 'Hell's Everlasting Torments Asserted.' There came out also in 1675, in London, another work, in octavo, bearing the title, 'Causa Dei, or an apology for God, in the perpetuity of infernal torments,' by Richard Burthogge. And also in 1679, John Brandon, Rector of Finchamstead, Berks, published a work in London, in answer to the Torments of Hell, entitled 'Everlasting Fire no Fancy.'

In regard to the other two tracts which I have connected with the above in this work, it is necessary only to remark, that they had never been published in this country before. The article from the Harleian Miscellany I have given entire. This was probably written about the same time with the work already noticed, but remained in manuscript in the Earl of Oxford's Library until 1744, when it was first published. This is the second edition. The extract from Dr. Hartley's work on Man consists of two chapters, and embraces all that work contains on the subject of Universalism. Those who are acquainted with Dr. Hartley's book will remember, that it is almost entirely occupied with the subject of man's physical and moral constitution; and it is not until the close that he discusses man's expectations concerning the future. As it is doubtful whether this work will ever be re-published in this country, or if it should, whether it will fall generally into the hands of Universalists, we have ventured to publish separately all that part of it which relates to the salvation of all mankind.

TORMENTS OF HELL.

CHAPTER 1.

SECTION I. Of Christ's descending into Hell.

SOME of the learned say, Christ descended into hell, and for proof allege Psalm xxi. 10, Acts ii. 27. Dr. Willet says, that those words of Christ (descended into hell) are not found in the most ancient creeds. Dr. William Whitaker says, I could produce fifty of the most ancient creeds that have not these words, (descended into hell,) in his answer to Campion, p. 215. Mr. William Perkins on the creed saith, It seems likely that these words (he descended into hell) were not placed in the creed at first, and that they crept in by negligence; for above threescore creeds of the most ancient Councils and Fathers want this clause, (he descended into hell) among the rest it is not found in the Nicene creed, nor found in the Romish Church, nor used in the church of the East.

Also some of the learned say, Christ descended not into hell, yet it is an article of their faith: but if you say he did not descend into hell, they will

say you deny the faith, and are a heretic and a blasphemer; and you may be glad you can escape so. They themselves interpret hell otherwise than for a place of torments never to end. Mr. Bucer saith, Christ descending into hell, is to be understood of his burial. Mr. Calvin saith, Hell is the sorrow of mind Christ was in before his death. Why hast thou forsaken me? is God's hiding his face, when Christ was on the cross, saith Dr. Whitaker against Campion, p. 211. For upon the cross he said, It is finished, John xix. 30; therefore his suffering was at an end. Some of the Papists confess Christ suffered not after his death: Luke xxii. 42, 44. Ursinus Catechis, p. 350. Mr. Perkins saith, hell is the inward sufferings of Christ on the cross. Bernard makes the grief of Christ's soul his hell.

Dr. Ames, in his Marrow of Divinity, p. 65, saith, that of the place of hell, and manner of torture there, the scripture hath not pronounced anything distinctly. If so, then the word of God saith not anything at all of them: for that which the Scripture speaks, it speaks distinctly, else it could not have been read distinctly, Nehem. viii. 8. That which is spoken expressly is spoken distinctly: the spirit speaks expressly. 1 Tim. iv. 1, 3. The word of the Lord came expressly, Ezek. i. 3. That which is not spoken distinctly, cannot be understood, as appears, Cor. xiv. 2, 17.

Dr. Fulke saith plainly, that neither in the Hebrew, Greek, nor Latin, is there a word proper for hell, (as we take hell for the place of punishment of the ungodly.) Fulke's Defence Translation, pp. 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 anything in religion, unless it be written. How readest thou? saith Christ. Revealed things belong to us, Deut. xxix. 29. As it is written, I believed. 2 Cor. iv. 13. They confess it is not written: then sure I am it is not to be by any affirmed nor believed. Meddle not with things not revealed; they are but groundless conceits, fables, and traditions of men.

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 do know. Sheol hath its signification of shaal, to crave or require therefore it is one of the four that is never satisfied. Prov. xxx. 15. We learn the propriety of the Hebrew word from the learned Rabbies, saith Dr. Fulke. Def. Trans. Bib. p. 90. The Hebrew Doctors and Jewish Rabbies are for signification of words faithful interpreters; they say, sheol is the grave. Rabbi Levi, according to the opinion of the learned, expounds sheol to be the lowest region of the world, opposite to heaven If I descend into sheol, thou art present. So R. Abraham on Jonah ii. And David Chimchi, and R. Solomon, read Psalm ix. 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. ii. 2, 3. Rabbi Solomon Jarchi, on Gen. xxxvii. 35, saith, that the true and proper interpretation of