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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	prophet_n	word_n	1,753	5	4.0699	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79466	Hell, with the everlasting torments thereof asserted. Shewing 1. Quod sit, that there is such a place. 2. Quid sit, what this place is. 3. Ubi sit, where it is. Being diametrically opposite to a late pamphlet, intituled, The foundation and pillars of Hell discovered, searched, shaken, and removed. For the glory of God, both in his mercy and justice, the comfort of all poor believing souls, and the terrour of all wicked and ungodly wretches. Semper meditare Gehennam. / By Nich. Chevvney, M.A.	Chewney, Nicholas, 1609 or 10-1685.	1660 (1660)	Wing C3805; Thomason E1802_2; ESTC R209913	50,666	128

the house of Israel to do it for them Thus we see the Scriptures themselves are point blanck for the performance of holy duties But his intents and his purpose his aim and his end is to undervalue the Scriptures by telling us we have not the very Books that were written by the Prophets and Apostles Nor is it enough saith he that we have Books in Hebrew and Greek unless we could certainly know that these Copies as they are called do agree word for word with those that were written by those Holy Pen-men To which I answer If his ignorance be such that he knows not whether they accord or no let him sit by and submit to the judgment of the Godly Learned let him not raise a dust to blind the eyes of others because he himself cannot discern truth from falshood But yet forsooth under a probable and plausible shew of some learning which God knows is very smal which is to strongly presumed is none at all under the pretence of zeal and devotion holiness and humility labours to obtrude his paralogisms unto the people as sugred baits of serpentine deceit which he perswades himself cannot be done but by endeavouring to overthrow Religion and the very basis and foundation thereof the holy Scriptures But that he may not out-face us with a Card of ten we affirm that the original Text the authentique Hebrew of the Old Testament with the Greek of the New is entire and incorrupt and for proof hereof do commend these ensuing Arguments to the Consideration of the judicious and Christian Reader The first whereof is drawn from the want of proof on their side who endeavour to lay so foul an imputation upon the Scriptures which they are bound to make good by some evident demonstration but hic labor They are a Tree so firmly rooted that all the cold storms of humane reluctancy and opposition could never shake They then deserve and that justly too to be branded with a vain and prophane suspicion of that for which they never yet nor ever will be able to give a reason Secondly From the testimony of Christ himself Mat. 5.18 Where he saith that one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tittle of the Law shall not pass away yea Heaven and Earth shall pass way before the word of God shall suffer the least diminution Whence it is manifest that God will not permit his word conteined in the Scriptures to suffer any the least depravation Thirdly From the incredible devotion even to superstition which the Jews bore to the holy Scriptures whence it was enacted by them that if any one should presume to change or alter any thing therein they were judged guilty of an unpardonable offence Besides if they would have done it they could not for it must have been done either before the coming of the Messias or after If before any such wickedness had been committed by them they could not have have evaded the just reprehension of Christ and his Apostles If after the Copies thereof being dispersed among the Christians would have rendred such attempts vain and fruitless And that they did it not may appear by those places concerning the coming of Christ in the flesh which above all and before all others would have been corrupted by them Fourthly From the care and vigilancy of the Fathers who have ever had recourse to and made use of these spiritual weapons against Heathens Hereticks and prophane persons insomuch that no manifest depravation of the Text could possibly creep in without publick notice taken of it and as publick clamor and scandal against it Fifthly From the consideration that almost every age hath afforded notable and famous Criticks such as Origen and Jerome of old Erasmus Beza and an infinite number of others in latter times who with an Heroick industry and diligence have weighed every tittle in the ballance of the Sanctuary and sound it entire so that there cannot be any visible corruption found in it or apparent depravation of it Lastly From the providence of God If God could and would preserve the Original and Authentique Scriptures inviolate and propagate them to posterity there is no doubt to be made but that they were preserved But that God could none can none dare deny That he would his providence to the Church doth testifie to whom he so delivered his holy Word that without any suspition of error it might receive instruction and information from it Mat. 28. ult Lo I am with you by my word and spirit unto the end of the world Now for Translations I confess they cannot have that propriety and delicacy and harmony and melody of language which the Holy Ghost delighted in and made frequent use of in the penning of the Scriptures We know that when the Grecians and the Romanes and S. August himself undervalued and despised the Scriptures because of the poor and beggerly phrase that they seemed to be written in the Christians could say little against it but turned still upon the other and safer way we consider the matter and not the phrase because for the most part they had read the Scriptures onely in Translations which could not maintain the Majesty nor preserve the Elegancies of the Original But howsoever the Christians were at first fain to sink a little under that imputation that their Scriptures had no Majesty because those imbellishments could not appear in Translations with which the Originall did abound yet now that a perfect knowledge of those languages hath brought us to see the beauty and to behold the glory of those Books and to come up so near unto the same in our Translations Let a man that is endued with the spirit of discerning read the Books in our Translation he shall apprehend the Author to be God the matter to be divine and absolute that is therein contained the manner and form to be no barbarous or trivial or market or homely language but as full of Majesty as possibly could be rendred in the simplicity of words And the end whereat they aim to be the glory of God alone may thence conclude these are the Scriptures and the very word of God By the Scriptures themselves then in the Original and by Translation as near and agreeable to the Original as the best and ablest Expositors could possibly render them have we proved that there is a place prepared wherein all wicked and ungodly wretches shall be tormented with the Devil and his Angels and that for ever I but God delights not in the death of a sinner Ezek. 18. much less in the eternal damnation of any of his Creatures Answ Yet as mercy hath had her place and day so Justice must have hers whom mercy saves she saves for ever though their works were short and nothing unto God yea the very effects of his own grace Therefore whom Justice condemns she condemns for ever not so much respecting the persons that have sinned as the person against whom they have sinned Almighty God

admiration is now adayes reputed but home-spun divinity made up onely of humane Learning so much decryed as that they hold it not necessary for carrying on the great work of instruction and edification Let us know say these high-flown men what God meant to do with man before ever God meant to make man we care not for that Law which Moses hath written that every man can read and that he might have received from God in one day Let us know that Cabal that which passed between God and him and all the rest of the forty daies We care not for Gods revealed will his Acts of Parliament his publick Proclamations Let us know his C●binet Councels his bosome his pocket dispatches Is there not another kind of Predestination then that which is revealed in the Scriptures May not a Man be saved though he do not and may not a man be damned albeit he do perform those conditions which seem to make sure his salvation in the Scriptures How many miles are there between Earth and Heaven and where is that very place that is called Hell Our Country man Holkot upon the Book of Wisdome sayes well of that Wisdom which we seek in the Book of God All wisdome is nothing to me if it be not mine and I have title to nothing that is not conveyed to me by God in his scriptures And in the wisdom manifested to me there I rest as in other things so in this concerning the local being of Hell Now the Scripture saith and that frequently too that it is downward Psa 140.10 Let them be cast into the deep pits that they rise not up again Bring them down into the pit of destruction Prov. 9.18 They are in the depth of hell Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath So the terms declare it and the words describe it Scheol is sometimes taken for a pit sometimes for the Grave and sometimes and that significantly too for hell as we have already shewed all down-wards Mercerus upon Gen. 37. saies that Scheol generally signifies all places under the Earth whence perhaps arises that conceit that Hell is in the heart of or under the earth without doubt it is below because it is every where opposed to heaven which is above It is therefore called Abyssus a deep Pit a vast Gulf such a pit as by reason of the depth thereof may be said to have no bottom The Devils entreated Christ that he would not send them to this place Luk. 8.31 In abyssum which is saith Beza upon Mat. Immensae profunditatis vorago quasi absque fundo A Gulf of an immeasurable depth c. The Apostle that preached to the Jews used the word Gehenna Jam. 3.6 Where speaking of an unruly Tongue saith It is set on fire à Gehenna of Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Piscator that is it is set on fire by the Devil and that by a Metonymie of the subject as on the contrary we find Coelum Heaven put for God in Heaven Luk. 15.21 I have sinned against Heaven So Hell is put for the Devil But Piscator upon James tells us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Hebrews corruptly called Gehinnom that is the valley of Hinnom For so in the time of Christ and his Apostles was the place of the damned called which is vulgarly termed Infernus and by prophane Authors is called Orcus and so indeed as Anonymus affirms the Apostle spake to them in a known Dialect and used an expression that was familiar among them They also that preached to the Gentiles when they spake of this place used the word Haides which they then took and sure they could not be mistaken for a place of darkness and obscurity wherein the wicked were everlastingly to be tormented The Apostle 2 Peter 2.4 speaking of the Angels that sinned saith God cast them down into Hell So Beza in his Annotations telleth us the Greeks called that place which was ordained for the Prison and torment of the damned And reason it self doth teach us that it must needs be opposite and contrary to that place in which the spirits of just men made perfect do reside which on all hands is granted to be above therefore Hell must needs be below But against this it is objected That Dives in Hell saw Abraham and Lazarus which he could not do if Hell were so deep and so remote a place as commonly is affirmed I answer That albeit Hell is below and down-ward in respect of Heaven yet as some think it may not be so in regard of Earth Rev. 12.12 Woe unto the Inhabitants of the Earth for the Devil is come down among you so that he was cast no lower then the surface of the Earth I know there are divers Arguments on both sides As that they that live know not the state of the dead so the dead know not the state of the living much less of the Saints in heaven But against this is opposed That if they in Hell had not the sight of Heaven their own sufferings would less afflict them for their most grievous torment shall arise from the vision of what joyes they have eternally lost Wisd 5.2 When they see it they shall be tormented with terrible fear and be amazed at the Saints salvation So Ber. The faithful shall have a sight of Hell and the Reprobate a sight of Heaven Ut illi magis laetentur videntes quid evaserint hi gravius crucientur videntes quid manserint That the one may be the more comforted by seeing what miseries they have escaped the other the more afflicted by seeing what happiness they have forfeited Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Bar then the sight of their eyes and you mitigate the grief of their hearts That weeping and gnashing of Teeth of which our Saviour speaks Luk 13.28 proceeds from sight when you shall see Ahraham Isaac and Jacob and all the Prophets in the Kingdom of God and your selves thrust out It is their exile from the presence of the Lamb from the society of Saints and Angels from the felicity and joyes which they behold that shall most bitterly molest and trouble them else could they not be under the misery of that which is called paena damni the punishment of loss On the other side it is said That the sight of Heaven is never afforded no not to Saints but as an high an inestimable favour It was S. Pauls greatest grace and that which had like to have transported him beyond the limits of his holy profession to be wrapt up into the third Heaven and to behold the life which the blessed live with God But what extraordinary grace or favour is this if it be also granted to the Reprobates The answer is easie S. Paul saw that life and had a sight of those joyes experiendo by tasting them and hoped again