Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	sin_n	word_n	4,388	5	4.1531	3	false

Text snippets containing the quad

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

liable to I am sure Mollerus was of another mind who saith The Psalmist there declars the miserable condition of all those who live and die in their sins Aeternis punientur paenis They shall be everlastingly punished And Musculus reads the place thus Animi impiorum cruciatibus debitis apud inferos punientur The Souls of the ungodly shall be punished in Hell with deserved Torments Also Psal 18.5 The sorrows of Hell compassed me about Some read the bands or ropes for Chebel signifies both but in the plural number Cheblee rather signifieth Sorrows as of a Woman in Travail The word Scheol is Translated Hell Osiand Pellican So the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ropes or Bands of Hell And they so apply it first to David Credebam me ob peccata mea inferno proximum I thought sometimes by reason of my sinnes that I was nigh to Hell So Pellican And what let but that this good man might justly fear the indignation of God when he considered the heynousness of his impieties Then to Christ as prefigured in David Qui peccatum maledictum factus propter nos inferni dolores cruciatus sensit Who being made a sin and curse for us did feel those sorrows and torments of Hell which we had deserved So Osiander also Videbar captus in laqueis inferni quasi in infernum detrudendus c. I seemed as taken in the snares of Hell as like to one thrust down and deteined there because of the burden of sin which lay upon me But if it be Objected that this punishment and these sufferings and that death which our Saviour Christ endured cannot be said to be eternal because they lasted but a time which being expired they were likewise finished I answer that a thing may be said to be eternal two waies either in respect of the Substance or in respect of the Circumstance the being or continual being of a thing in the former sense Christ suffered eternal death not in the latter He suffered the essential part of those Torments which all the Elect should have suffered unto all eternity though not the circumstantial in respect of duration Besides eternal death in the phrase and dialect of the Scriptures doth not signifie the perpetual dissolution of body and soul as some do understand it for so the damned themselves do not suffer eternal death but either the immeasurable greatness of infernal torments or the everlasting continuance of the same The first of which is Essential the other but accidental that Christ suffered this he could not ought not to undergo Could not because he is Eternal Life it selfe God blessed for ever Amen Ought not because it was his office and his great undertaking in the same to free us from death by conquering the power and taking a way the sting thereof Lastly Christ may be said to suffer eternal death potentially if we may borrow that expression to declare our full and direct intention though not actually that is a death alwayes enduring though not by him alwayes to be endured There is this proportion between that death which we should have suffered and that which Christ did suffer for us the one being infinite in time the other infinite in weight and measure The Son of God then truly suffered eternal death in respect of the greatness of those miseries which he endured and the sense of Gods wrath in those sufferings which he sustained This may be more clearly illustrated if we consider wherein this eternal death of which we speak doth principally confist which on all hands is acknowledged to be in these two things namely the punishment of loss and the punishment of sense both which Christ our Redeemer suffered for us Of loss when being fastned to the Cross he was as it were at least for a time cast out from the presence of God and deprived of the apprehension of his favour as appears by that sad complaint and doleful exclamation which he made Mat. 26.46 My God my God why hast thou forsaken me Nor are they competent Judges of the condition of the Lord Jesus who thus sadly cryed out that say it was because God had left him in the hands of the wicked Jews to use him at their pleasure for many of Gods servants have been exposed to like malice and mischief and yet never so passionately affected with it as to cry out in the midsts of their sufferings that God had forsaken them because their enemies have prevailed against them No no it was the sensible apprehension of Gods dereliction that constrained him to break out into that dolorous exclamation Of sense when he drank so deep of the Cup of divine wrath that as Mark 14.33 expresseth it he was sore amazed and he himself complaineth Mat. 26.38 that his very soul was heavy unto the death And in this sense if there were no other may we maintain that Article of our Creed and in spight of Opposition truly affirm that Christ descended into Hell At which Anonymus doth shrewdly carp and with which boldly quarrels saying These words are not to be found in the most ancient Creeds and so would beat us with our own rod But admit they be not yet can we not believe as some do think and say that they crept into our Creed by negligence for they came not in at a heat or hand over head but with grave advice and great deliberation were there inserted And as Calvin Just 2.16.8 saith of them They were received with the common consent of all the Godly and that there are none of the Fathers but do make mention of them So that it matters not when or by whom they were inserted seeing there is nothing therein contained setting aside some unnecessary interpretations thereof but what is consonant to the analogy of faith proposed to us in the most sacred word of God And if the bitterness of some against them be such that they will not suffer them to have admittance Calvin in the place fore-cited doth undertake to make it plain that there is so much of our Redemption interressed therein that they cannot be omitted without an apparent loss of much fruit and benefit conveighed to us by the sufferings of our Saviour who in the working out of our Redemption underwent the heavy burden of Gods wrath and felt those very infernal pains as an effect thereof which we had deserved that we might everlastingly be freed from the same Thus David Psalm 116.3 speaking in the person of Christ saith Angustiae infernales invenerant me The pains of Hell gat hold upon me Nor is it impossible saith Willet to feel the Toments of Hell though not in the proper place For the place considered in it self conduceth little to the suffering of the wrath and curse of God saith Polyander If Christ saith he tormented the Devils as themselves complain Mat. 8.29 in the Land of Judea out of that infernall place God could bruise Christ for our sinnes by the

continuance of punishment is limited with the continuance of the fact Among men Adultery is but a short pleasure yet often pursued with a long pennance But the duration of torment respects the disposition of the delinquent Poenae singulorum inaequales intentione poenae omnium aequales duratione Aquin. The pains of all are equal in continuance unequal in grievance But Secondly and more particularly I answer It will appear to be most just both in respect of the mind and intention of the sinner of the matter wherein he sinneth and of the person against whom he sinneth First The mind and intention of the sinner considered it will appear to be most just for though the act it self the sin committed be but temporal and finite yet the mind of the sinner is eternal and infinite insomuch that if he could live ever he would sin ever and therefore as Gregory saith Quia mens in hac vita nunquam voluit carere peccato justum est ut nunquam careat supplicio Because the mind of man in this life would never be without sinne it is just that it should never be without punishment in the life to come 2. If the matter and subject of sinne be considered we shall find it to be of and in the soul like as then the wounding of the body causeth the death and destruction of the same by reason of which there is no returning unto life again so sinne being the death of the soul it must necessarily follow that it be perpetual and everlasting 3. Sin as it is a transgression of the Law of God is so much the more heynous As he that smiteth the Prince to whom principally and especially he ows his Allegiance doth more grievously offend then he that striketh a private person So every sin is of an infinite nature because of the infinite dignity of the person and his glorious Majesty against whom it is committed and therefore it deserveth an infinite punishment which because it cannot be infinite secundum intentionem in the intention and greatness of it it remaineth that it should be infinite secundum durationem in respect of the duration and continuance of the same Now further the equity of Gods justice in punishing the temporal act of sin with eternal torments Hugo doth fitly illustrate by these examples Like as saith he when marriage is contracted per verba de praesenti By words uttered in the present-tense though the contract it self in respect of the ceremony thereof be soon done yet the marriage as the substance thereof remaineth in force all the life long So when the Soul and Sin are contracted together it is no marvell this contract holding so long as the soul endureth if it deserve everlasting punishment And like as where the fewel and matter of the fire continueth the flame still burneth So sin leaving a blot in the soul being the matter of Hell fire is eternally punished because there is still matter for that everlasting fire to work upon Thus then we see it 's no injustice in God to punish sin eternally he doth but reward them whom he so punisheth according to their works For though the action of sinne be temporall Voluntas tamen peccandi quae per paenitentiam non mutatur est perpetua saith Gorrhan Yet the will to sinne which is not changed by repentance is eternal and perpetual For the further description of Hell the Scripture useth three principall terms The Worm that never dyeth Outer Darkness And fire that cannot be quenched Mark 9.44 First The Worm This must not be understood of a corporal worm which if it were would be terrible enough for a man to live alwayes dying and die alwaies living with an adder sucking and stinging his vital parts But we must know that after the worlds dissolution there shall remain no mixt body but only man no generation or corruption in the revived bodies Therefore this worm cannot be corporal but spiritual the stinging of a vexed gauled tormented and tormenting conscience This oh this is even Infernum in mundo a Hell on earth and consider O consider Qualiter sentient in inferno what it shall be to their sense who shall be tormented therewith in Hell it self It is so essential a part of their torment that Christ Jesus makes a threefold repetition thereof in one yea at the close of one Sermon Mark 9.44 Where their worm dyeth not And again ver 46. Where their worm dyeth not and again ver 40. Where their worm dyeth not and their fire goeth not out Great yea very great and inexpressible must this punishment needs be which our Saviour doth so often inculcate within so smal a space The Heathen Poets made this one of those three furies which they fictioned to torment the damned Scindes latus una flagello Alter a tartareis sectos dabit anguibus artus Tertia fumantes incoquet igne genas One brings the Scorpion which the conscience eats T'other with Iron whips the back flesh beats While the third boils the soul in scalding heats But if the testimony of a Heathen will not pass for currant or bear no weight at all with us hear then what an ancient Christian Poet Prudentius by name saith to this purpose Praescius inde Pater liventia tartara plumbo Incendit liquido piceasque bitumine fossas Infernalis aquae furvo suffodit Averno Et Phlegethontaeo sub gurgite sanxit edaces Perpetuis scelerum paenis obrodere vermes The prescient Father black hell burns With scalding lead and ditches turns Into a flame with sulphur mixt Th'internal streams rolling betwixt And gnawing worms hath put therein To torture wretches for their sin Some take this worm to be recordatio prateritorum the remembrance of things past and they are either sins committed or good things enjoyed Of sins which shall so long gnaw their souls and bodies like a vulture preying on their hearts as the remembrance of former iniquities committed shall continue which will be for ever Of good things enjoyed S August observes that of the rich mans pleasure Omnia dicit Abraham de praeterito He speaks of all in the time past and gone Dives erat vestiebatur epulabatur recipisti There was a rich man did lare did go had received all past and vanished away all like the counterpane of a lease expired or like wages received and spent before hand This fuisse felicem the remembrance of what he had been must need be a sharp corrosive to him So that for these poor rejected and damned wretches to remember the evils they have done is bitter the good they once had more bitter the good they might have had most bitter Therefore fore it is good councel for us now pravidere mala futura ne recordemur bona praeterita to foresee with fear the evil that shall be hereafter least we remember with grief the good that hath been heretofore O that our fore-sight were but half so sharp as our sense Let us now

and polluted persons into Hell To this last judgement of the Sanhedrim doth Christ appropriate that kind of murder which is by open reviling of a Brother that he might notifie the heynousness of this sinne then which more is the pitty none commonly is accounted lighter nor more familiar And that no man might justifie himself but that every man laying his hand on his heart may acknowledge that by evill will rancour and reproache against his brother he hath violated the commandement and thereby hath deserved death and damnation in the judgement of God as much as open and notorious murder did deserve condemnation in the judgement of men The Gloss that Anonymus puts upon the words thereby to carry them to another sense and wring from them another signification is corrupt and his reasons alledged to that purpose not worth the answering Again Luk. 16.23 speaking of that rich Man And in Hell he lifted up his eyes being in torments c. This he saith is no proof nor the less because he saith it but why not because saith he it is a Parable not a History We have but his bare word for it for Marlorate calls it a History in which saith he Christ describes spirituall things under such figures and in such terms as he knew would be most obvious to our capacity and so best apprehended and applyed by us Besides Tertullian contra Marcion Hillar in enar Psal 2. Ambr. on Luc. and many others call it so Now whether we shall believe Anonymus his single report and repute of it or all these pious and learned Authors in their joynt issue concerning it let the Reader judge For my part I think it no less then blasphemy to say that it is a fabulous and feigned story for Christ who is truth it self used not to sport with fictitious tales to allure with vain pollicitations or terrifie his Auditors with idle disguises or phantastical appearances as the Poets of old in their Fables of Sisyphus Tantalus and the Elisian fields these were the whole heaven wide from truth but this of our Saviour was most true Yet grant it to be a Parable why then saith Anonymus we are not to grant a Doctrine upon it to which I reply that the scope and proper intent of Parables is either manifest and certain or else conjectural and uncertain if uncertain then may not a Doctrine be founded thereon unless we have some supply from other places of Scripture for the clearer illustration and more firme confirmation of the same and in this sense it is as is commonly affirmed Theologia parabolica non est argumentativa Parabolical Divinity is not Argumentative That is to say when the scope of a Parable is doubtful as concerning those things which beyond the purpose are collected from the circumstances of a Parable But if the purpose and drift of a Parable be apparent why may not some certainty be collected and something proved thence so we pass not the bounds or wander from the purpose the scope thereof The words then of Christ in this Parable do evidently declare that the souls of the faithful immediately after they are separated from their bodies are transported to a place of joy and happiness and that the souls of the wicked so separated are cast into misery and torment As for other things which are but as it were circumstantially added they are not ought not strenuously to be urged in proving Doctrines of Faith seeing they serve for illustration onely and make little to any other purpose Moreover if all those places which consist of figurative and parabolical speeches be doubtful and uncertain and so prove nothing What certainty I pray you may be gathered out of the Scripture seeing that very many and the very necessary and material truths in the scriptures are parabolical and figurative 1. If no Doctrine may be built upon Parables many excellent Sermons of our Saviour Christ the great Bishop of our Souls were preached and penned in vain and to no purpose which were spoken in Parables to the people and are in and under the same parables commended unto us but this is most absurd to think And therefore that 2. If all Scripture given by divine inspiration be Profitable for Doctrin for Reproof for Correction for Instruction in righteousness then that scripture which is contained in Figures and comprehended in Parables is profitable for Doctrine and will also afford certain ground for the same But the first is true Rom. 15.4 Whatsoever things were written aforetime saith the Apostle were written for our learning that we through patience and comfort of the Scriptures might have hope Therefore the latter also 2 Tim. 3.16 All the reasons by Anonymus alledged to the contrary not being worth one figge I will add one Scripture instance more and then draw to a conclusion of this first circumstance Rev. 14.10 The same speaking of those wicked ones which worshipped the Beast and his Image c. shall drink of the wine of the wrath of God which is poured out without mixture into the Cup of his indignation and shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. We have here in this denuntiation or divine Anathema these particulars to be considered 1. What is denounced to wit That they shall drink of the wine of the wrath of God 2. The quality of this wrath to wit Without any mixture of mercy 3. The measure of it to wit A Cup of indignation 4. The effect of it to wit Torment by fire and brimstone And 5. In whose presence to wit Of the holy Angels and of the Lamb. First That which is denounced is That as they drank of sinne which was the wine of Babylons fornication so they should drink of Punishment wine for wine but wine of the wrath of God It was sweet though poysonable wine of which they drank first but it shall be sharp and sowre of which they shall drink next and that most justly too because as the Lord sayes Isai 5.4 He looked for sweet Grapes at their hands who owned the Christian name and claimed the priviledge to be of his Church but behold sowre Grapes therefore of such Grapes as they gave to him such wine he returns back to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation and fury as Psal 75.8 In the hand of the Lord there is a Cup and the wine is red c. And Ier. 25.15 Thus saith the Lord Take the wine cup of this fury at my hand Secondly The quality of this wrath It is without mixture to wit of any Mercy So Ribera Non erat mistum divinis miserationibus There was a time when mercy might have been had without any mixture of justice which being neglected now justice must be executed without any mixture of mercy God hath suffered much and he hath suffered long too much in burden long in continuance he hath not been eased by repentance he is