Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	condemnation_n	law_n	sin_n	6,247	5	5.5620	4	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

instructions who can help it such bad consequences are not the legitimate Children of Gods sacred Truth but the bastards of mans own corruption to whom they are to be brought and by whom to be fathered for their maintenance Sure I am if we take a right course with it there is good use to be made of it 1. The glory and comfort of eternal life doth more and the more manifestly appear hereby This is a significant and delightful demonstration which one contrary gives to another when they are diametrically opposed The day would not seem half so clear if the departing Sun should not leave night to follow it The foil adds grace to the Jewel It no less then glorifies Learning that the malicious Tongue of ignorance doth bark at it He knows the benefit of heat that hath felt the sharpness of a freezing cold If there were no sickness to trouble us health it self would not be precious to us Even their opposition is an Exposition of their nature The consideration of the deformity and darkness of Hell doth add a greater and more glorious lustre to the beauty and brightness of Heaven and those heavenly Mansions which the merits of Jesus have purchased for the righteous 2. This Doctrine for so Alstedius calls it is very necessary for the Godly that they may be moved in the serious consideration thereof to acknowledge with the greater affection the mercy of God in Jesus Christ by which they are freed from so great a misery as this of eternal damnation which we affirm though Anonymus do deny it and by that if there were nothing else to do it Ex ungue leonem discovers what he is that Christ our surety in our place and stead did suffer for us And that this is an undoubted truth at which none but the Children of darkness can take exception that which followeth will I hope sufficiently testifie First That Prophetical speech of David Psal 88.4 5. c. where are fully and emphatically described the grievous torments and infernal dolours which Christ our Saour sustained in the time of his passion being such as no Saint was able to undergo And that the Psalmist doth there prophesie of the sufferings of Christ the circumstances of that Psalm do evidently declare Secondly The Type and Figure thereof in the person of David who by the instigation of wicked men the Sons of Belial was exceedingly troubled and of which in many of his Psalms he sadly complained manifestly prefigured the future sufferings of the Lord Jesus in especial Psalm 18.6 The sorrows of Hell compassed me about and the snares of death prevented me compared with that of Psalm 116.3 where we have the like expressions Thirdly The description it self of the passion of Christ what horrible anxiety he suffered in his Soul what consternation and contristation in regard of those infernal torments with which he violently conflicted even to this death for the sinnes of all the Elect and the wrath of God due unto them for the same which lay so hard upon him that his sweat was great drops of blood and an Angel was sent to comfort him Mat. 26.36 Luk. 22.43 Fourthly The surrogation of Christ in our place forasmuch as he suffered instead of all the faithful and all those things which should have been sustained by us he in our place sustained for us as Mat. 20.28 The Son of man came to give his life a ransom for many Ioh. 11.51 52. speaking concerning the prophesie of Caiaphas he foretold that Jesus should die for that Nation and not for that Nation only but that also he should gather together into one all the Sons and Daughters of God that were scattered abroad 1 Tim. 2.6 Also 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust But among all those things which he suffered for us the chief was the infernal death which by reason of our transgression was due unto us without which all his sufferings had been to no purpose And to this our Doctrine tends what ever wicked men think of it or speak against it and therefore confidently and comfortably affirm that Christ our Mediator in our stead hath undergone this also for us Fifthly The susception and taking of our sin which was by imputation laid upon him seeing he hath taken our sinnes upon himself and born them for us as plainly appears by that place of Isai 53.6 and 2 Cor. 5.21 It is necessary also that he bear the punishment of the same the principal part whereof is this infernal death and condemnation Deut. 27.26 6ly The execration which he underwent for he was made a curse for us who were under the curse of the Law Gal. 3.13 Concerning which I have already declared my self else where sith then this Curse doth inferre that we were liable to eternal death and condemnation from which Christ becoming a curse for us did graciously deliver us It is manifest that the death of Christ was different from the death of any of all Saints whatsoever who in all their sufferings were neither made sinne nor a curse nor were they forsaken of God nor tasted the cup of his indignation but were onely fatherly chastised by him nor did they colluct or wrastle with Hell and the powers of darknese unless it were as with Enemies already foiled whom Christ by his death had vanquished and subdued Lastly The confession of Crellius and other of the Socinian brood to whom Anonymus though he vvish vvell must necessarily subscribe as not being vvorthy to carry their Books after them vvho saith that Christ suffered death instar maledicti à Deo let him crack that Nut the effect vvhereof must have been our punishment unto all eternity We had spoken to this purpose before and had then done vvith this Argument but that Anonymus vvould needs make the vvorld believe that vve are they that labour to over-flow the sufferings of Christ when indeed we are so far from overthrowing them and the sufficiency thereof by leaving any part thereof unperformed by him or to be compleated by us that we magnifie them rather and his love to us that undergoing such misery for us we might thereby be eternally freed from the same This is a truth against which the Gates of Hell shall never be able to prevail much less the slight assaults of such poor and feeble undertakers as Anonymus who while he chargeth us with undervaluing the sufferings of Christ doth himself by a Socinian trick that he hath undervalue the person of Christ by that corrupt gloss which he puts upon the words of S. Paul Rom. 5.19 By the obedience of one many are made righteous It is not saith he by the obedience of God nor by the obedience of God-man but by the obedience of one man vvhich vvord man is not expressed in that verse though it be vvith note of distinction or opposition in some verses before are many made righteous 'T is true not 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

heavy weight of his wrath in the same land out of that place of torment as he did and is manifest by that prophesie of Isaiah 53.10.12 What contrariety then is among the learned concerning the descent of Christ into Hell is principally in opposition to the Papists who affirm that he went down in Soul to deliver the Patriarks and the Souls of just persons there detained in bondage till his death and passion for otherwise it is fully agreed among them that Christ by virtue of his death and sufferings did vanquish and overcome Hell and the Devil with all the powers of Darkness This saith Willet pag. 1050. being taken for granted that Christ by his descent into Hell shook the infernal Powers and triumphed over them as is by some of our Reverend Fathers and Learned Brethren upon great perswasion of many forcible Reasons and Arguments affirmed is not by me impugned So then I shall proceed Solomon Prov. 5.5 saith of his Harlot That her feet go down to death her steps take hold on Hell where Scheol is translated Hell and in the judgement of Lavator is well translated to Foveam vel infernum passus ejus tenebunt which saith he is spoken not so much of natural death as of spiritual and that eternall destruction which followeth thereupon And he gives this for a reason of so understanding the place Whoredom being an abominable sin defiling the members of Christ dissolving and making void the Covenant between God and Man must needs be accompanied with an equivalent judgement even excluding those that are guilty thereof without repentance the Kingdom of Heaven into which pure and undefiled place no unclean thing can enter Heb. 13.4 and mark the words Whoremongers and Adulterers God will judge If man will not God himself will and give them a portion of misery answerable to their transgression To second this we read Prov. 9.18 Nescit convivas tandem in profunda tartara deturbari ut in aeternum cum impiis sceleratis affligantur So Lavator and is well translated by us she knoweth not that the dead are there and that her guests are in the depth of Hell What can be plainer then this and yet Anonymus sees it not That the Greeks Translate Scheol into Haides is most true but that Haides comes from Adam is far fetcht and very suspicious who would not rather conclude it to proceed from the primitive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non videre not to see or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the darkness and obscurity of that place And if the word Hell be not as he either ignorantly or impudently affirms to be found in Greek I would fain know how he would better Translate these words of our Saviour Christ Mat. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Hell shall not prevail against it Beza and Pareus read it Portae inferorum non superabunt eam That is saith the one Quicquid consilio vel viribus potest Satan Whatsoever the Devil by policy or power can bring to pass potentia aut Machinae Satanae saith the other The strength or the crafty and subtile devices of the Devil shall not be able to prevail against that Church which is so founded upon the Rock Christ In the New Testament the Pharisees having put a false gloss upon those words of the Law Mat. 5.21 Thou shalt not Kill our blessed Saviour as the heavenly Doctor doth strenuously oppose it by his authority ver 22. But I say unto you that whosoever is angry with his Brother without a cause c. teaching them and in them us that a simple forbearance of the real and actual slaughter of our Neighbour is not sufficient to satisfie the strictness of that command but that the violation thereof is to be extended even to the very heart and tongue For besides exterternal murder there are three kinds of internal murder which are all forbidden by the same every one of which makes a man liable to the judgment of God Now as these three degrees of internal Murder do differ in weight so doth he proportion a punishment agreeable to the heynousness of the same The first is rash anger against our Brother by which we are moved to an unlawful revenge and for this allots the danger of judgment declaring thereby that look what punishment they in the Sanhedrim inflicted upon actual and apparant Murderers the same were they liable to and did deserve at the hands of God who were guilty of this secret kind of Murder being angry even to revenge against their brother which Doctrine the Scribes and Pharisees were altogether ignorant of and did not would not apprehend The Second kind of inward or secret Murder is to say to our Brother Racha which word be it Hebrew Syriack or Caldee it matters not we suppose it and that upon very good grounds to be some apparent manifestation of a mind beyond measure incensed against our Brother by outward countenance gesture or motion either of the mouth or hand declaring thereby the rancour and malice that we have conceived in our heart against him such an one our Saviour saith is in danger of the Council That is contracts as great guilt unto himself and is subject to as severe a judgement in the Court of Heaven as any capital Crime that is censured in the Sanhedrim or high Court of the Jews For here again as before is an allusion to the great Sanhedrim which took a cognizance of such notorious crimes as were committed and inflicted deserved punishment upon such offenders for the same The Third kind of secret Murder is an open reviling and reproaching of a Brother for the word in use among the Hebrews doth not onely signifie one bereft of Reason as we commonly understand it but also a wicked and ungodly wretch Psal 14.1 The Fool so Translated or the wicked and wilful Atheist hath said in his heart there is no God Now such an one saith Christ is in danger of Hell fire In which he again alludes to the great Sanhedrim and the highest degree of punishment that was inflicted by them namely to be burned in the valley of Hinnom which by a known Metaphor is transferred to Hell it self and the inexpressible torments thereof For as those poor wretches being enclosed in a brazen Idol heat with fire were miserably tormented in this valley of Hinnom so the wicked being cast into Hell the prison of the damned shall be eternally tormented in unquenchable fire This valley by reason of the pollution of it with slaughter blood and stench of carkasses did become so execrable that Hell it self did afterwards inherit the same name and was called Gehenna of this very place And that 1. In respect of the hollowness and depth thereof being a low and deep valley 2. For the fire which poor souls here did the wicked there do miserably sustain 3. Because all the soil and filth was cast into this place and so are all unclean

of Lights and the God of all comfort present and present in an action of mercy and yet a horror of great darkness fell upon Abraham the father of the faithful When God talked personally and presentially with Moses Moses hid his face for saith that Text Exod. 13.6 He was afraid to look upon God When we look upon God in those terrible judgements which he hath executed upon some and see that there is nothing between us and the same judgements for we have sinned the same sins and God is still the same God what can we do but stand in awe of him that we sin not He urgeth that place in John 1.4.18 to prove this fear and sin but to little purpose for the wise man saith Prov. 1.7 Timorem domini esse initium sapientiae The fear of the Lord is the beginning of wisdome and therefore Jonah to the Ninivites Joh. 3.4 and John Baptist to the Jewes Mat. 3.10 and all the Prophets to sinners have used to provoke them to this fear by threatning the dangers that were imminent if they repented not But yet afterwards when men are reclaimed from their iniquities converted to God and have made some progress in his service then do they change every day more and more their fear into love until they arrive at last unto that state whereof S. John there speaketh which cannot be suddenly nor fully expected of any S. August hath a pretty expression to this purpose He saith That fear is the servant sent before to prepare place in our hearts for his Mistress's love who being once admitted into and possessed thereof fear departeth and gives place unto love But where this fear never entereth at all it is impossible that ever love should take up a habitation And albeit this fear of punishment be not in those that are come up to that degree of perfection of which the Apostle there speaks or is at leastwise less in them then in others yet being joyned with that reverence that becomes it it is most necessary and profitable for such Christians whose life is not so perfect nor love so great This appeareth by that of our Saviour Christ Luk. 12.5 Fear him who after he hath killed hath pomer to destroy both body and soul in hell Also S. Paul testifieth of himself 1 Cor. 9.27 That he kept under his body and brought it into subjection least that by any means when he had preached to others himself should be a cast away meaning thereby that notwithstanding all those favours which he had received from God yet he retained such a fear of God as that he was careful of those relapses which considered in their own nature deserved exclusion out of those heavenly habitations the glory whereof in a very great measure he hath had some ocular demonstration of Now my friend Anonymus if such a man as S. Paul did thus stand in awe of the justice of God notwithstanding his Apostle-ship and those rare endowments with which he was plentifully furnished for the execution and administration of the same a man so holy as he what ought we to be in whose consciences remaines the guilt of many thousand notorious impieties This know saith the same Apostle Ep. 5.5 That no Whoremonger or unclean person or covetous man which is an Idolater hath any inheritance in the Kingdom of Christ and of God And as though this had not been sufficient he adds Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience As if he should say Those that flatter you in your sinnes and boulster you up in your iniquities with this tush God is merciful and is easily won to pardon these or the like impieties notwithstanding a delightful continuance therein These men do but deceive you for the wrath and vengeance of God cometh upon the Children of disobedience for these very things The Author to the Hebrews tells us Horrendum esse incidere in manus Dei viventis That it is a fearful thing to fall into the hands of the living God The same Apostle rendring a reason Deus enim noster est ignis consumens for our God is a consuming fire They then that will not believe Gods justice nor are in any measure terrified with his threats against sin but presuming of his mercy do continue in their impiety shall suddenly be surprised and irrecoverably be confounded when Gods judgments do seize upon them I but saith Anonymus this causeth Melancholly and exceeding trouble of mind Truly if we consider the condition that we are in by nature we have very small cause to be jovial For 1. There is a captivity wherein we are violently detained under the slavery of sin and Satan S. Paul knew it and speaks of it Rom. 7.25 and in the sense thereof cryeth out O wretched man that I am who shall deliver me I hope Anonymus will not be so fool-hardy as to say this trouble of the Apostle was a sinne who being sensible of it could not but be troubled with it Indeed there is no Turk so hurries his Gallie-slaves and puts them to so base services as sin doth her Captives Give me one that hath been in this Captivity and by the mercy of God is freed from it scit quod dico He knows what I say is certainly true 2. There a Prison too Ask David else who never was in any Goal what he means when he said Psal 88.8 I am so fast in prison that I knew not how to get out What else caused him to cry out so passionately Psal 142.7 O bring my Soul out of Prison And S. Mat. 4.16 saith of some to whom Christ preached here That they sat in darkness and in the shadow of death even as men in a Dungeon use to do 3. There are Chains too A sinner is tyed with the Chains of his own sins Prov. 5.22 With the bonds of iniquity Acts 8.23 And these are they for which David gives thanks to God Psal 116.16 That he had broken them in sunder A man need no other bonds if once he come to feel them The galls that sinne makes in the conscience are the entering of the Iron into his soul But perhaps these are not felt by some no not felt Take this then for a Rule If Christ heal them that be broken-hearted broken-hearted we must be ere he can heal us He is Medicus cordis the Physitian of the heart indeed but it is cordis contriti of the broken heart it is a condition ever annexed to make us the more capable and likewise a disposition it is to render us the more curable It is our fault and a great fault it is that we are more ready to laugh with the merry Philosopher then to weep with the mourner Mirth seldom knocks twice at our doors without entrance but sorrow shall not in so long as we our selves with all the miserable helps that we can muster up can