Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

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

to see them participando by a blessed partaking of them such a sight is not permitted to the children of perdition They see them to the grief of their hearts and terror of their souls that they cannot enjoy them but are for ever deprived of them But how could that rich Man spoken of in the Gospel or how can other damned spirits be said to see the glory of Heaven when as they want those luminary Organs of the body the disposition of sight besides the great distance between the several places and the the thick darkness interposed which is a great question with Anonymus I shall easily remove this block out of the way for even Spirits see though not with bodily eyes they have the eyes of intelligence and apprehension by which they are able to distinguish matters of intricacy and perplexity and that at distance too much more between Light and Darkness They apprehend this Glory either universally or particularly An universal apprehension they have whereby they perceive the Saints to be in great glory in particular what this Glory is they know not They see it and they see so much of it as shall augment their torment Tam propter invidiam alienae faelicitatis quàm propter carentiam illius quietis both in regard of others gain and their loss the transcendent happiness which the Saints are for ever made partakers of and their own want of the same Now if it be granted That the damned shall see the glory of Heaven then it will probably follow that Hell is in the Air onely separated with a great unpassable gulf that either may not come to other And I have read of certain Hills whose tops have bin so near one to another that men might talk one to another but could not without many days travel come one to another If they do not see it then it is as probable that it may be in the bowels of the Earth However it is below down-wards in the more inferior parts of the workmanship of him who as the Poet styles him is Ille opifex rerum the great Creator of all But precisely to determine whether in the Air or in the Water or on the face of the Earth or in the Center of the Earth or in the center of the worlds Center Tegitur non legitur periculose disquiritur tutò ignoratur is kept secret and not discovered is safe to be ignorant of cannot but be dangerous to dispute That saying of Scaliger would be a seasonable curb to restrain us from a curious indagation and scrupulous enquiry after the place it self if it were minded of us Nescire velle quae Magister optimus Docere non vult erudita inscitia est What the great Master will not have made known Our greatest Wisdome is to let alone Yet thus far may we boldly conclude concerning it That as just Spirits separated from their bodies do presently ascend into the Emperial Heaven there to possess joy and happiness so the Souls of hard obdurate and impenitent sinnets whose hearts neither the mercies of God could mollifie nor his Judgements terrifie are confined below to the inferior Elements there to remain in everlasting miseries and torment And this as I take it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise to sobriety according to the wholsome advice of the Apostle But to determine positively where Hell is and to measure out and to dispose of every foot conteined in the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audacious curiosity and is carefully to be avoided by us Now because there is a difference among some that are more nice then wise about the Ubi Anonymus concludes against the Quod to the bewraying either of his ignorance or infidelity or both because men will not be rash in it therefore such Atheists will rashly deny it If any then shall ask further concerning the local place of Hell I answer with Socrates I was never there my self and my hope is never shall be nor spoke I with any that came from thence and therefore cannot satisfie his curiosity herein I confess many doubt concerning Hell Ubi sit where it is none can describe Quid sit What it is but all all I mean in their right minds do agree Quod sit That there is such a place where the damned shall be imprisoned and in which tormented unto all eternity Seeing then as we have upon good reason concluded that Hell is a descent downwards let us keep our selves so far as we can from it while we live that it may never devour us when we dye Sin is a burden that presseth down-ward The Prophet Zachary 5.7 compares it to a Talent of Lead how heavy was it on the back of Judas it never left him till it had pressed him down to his own place As the heaviest bodies draw to the Center of the Earth so do the saddest and heaviest spirits such as the mercy of God hath quite forsaken draw down to the Center of Hell Sinne brings a man easily down Facilis descensus Averni Things nearest Heaven take less care for Earth The Fowls of the air neither plow nor sow nor carry into Barns But men most love that which they must shortly leave and think seldom or never of that place where they must after the consummation of a short time here abide for ever O Lord give me the grace to consider the evil of my wayes Et semper cogitare Gehennam ne in gehennam incidam If nothing else will work me to repentance to think often of Hell here that I may not fall into hell for ever hereafter The life of the damned is a death without end the death of the damned is to live in eternal Torments VVhen the wrath of God shall cease towards them then shall Torments cease to be inflicted on them But the wrath of God is Eternal therefore their plagues must needs be eternal also VVhen those damned wretches shall repent of their impieties then shall they be freed from their miseries But the space of repentance was by them neglected and the grace of repentance is now denied Therefore there is no deliverance to be expected O Eternity eternity thou alone dost add to and aggravate the punishments of the damned beyond all measure Their misery is grievous in respect of the acerbity and sharpness thereof more grievous in respect of the variety and diversity thereof but most grievous in respect of the eternity and everlastingness thereof Anonymus how advisedly and upon what grounds I know not for all his pretended reasons make nothing to that purpose saith That this opinion as he calls it to wit of the everlasting duration of Hell torments hath caused much sin I answer How lightly soever he seems to set by it by the term he puts upon it it was a real substantial truth before his Cradle was made and will be so when his Coffin shall be rotten And if corrupt men will draw hellish conclusions from heavenly

constrained to ease himself by his just vengeance For though he suffer long in mercy there is no reason that he should suffer alwayes in justice Mercy having had her time Justice must have hers also Indeed the Cup that God gives to his own for their sins is full of mixture as Psal 75.8 tempered by his medicinal and fatherly hand with the sweetness of mercies and comfort in the end whereas it is far otherwise with wicked and impenitent sinners Thirdly the quantity of it It is a cup of indignation full to the brim in which God seems to deal equally and proportionably with them as they filled the cup of their iniquity so he fills the cup of their misery They shall see I and feel too with what a proportionable Analogy their sinning meets with their suffering whereby he manifests a very great difference between his punishing of the wicked in wrath and the correction of his own in love upon whom he will lay no more then they are able to bear and whom he ever corrects in mercy and in measure Fourthly The effect and operation of this direful and dreadful draught The Cup of the Lords indignation and that is Misery and Torment and that in the highest degree as of burning by fire mingled with brimstone as the fewel thereof which is found to be 1. Most obnoxious to the eyes 2. Most loathsome to the smel And 3. Most fierce in burning well therefore doth he speak of it who said Facillimè incenditur pertinacissimè fervet difficillimè extinguitur It is easily kindled violently fewelled and hardly very hard indeed which is never extinguished Fifthly This their tormenting shall be in the presence of the holy Angels and of the Lamb. 1. Of the holy Angels because in their sight they sinned and in their sight they shall be punished And 2. Of the Lamb against whom they sinned in siding with his Enemies while they professed themselves his followers Therefore saith Ribera Ipsi magis crucientur intelligentes se ab eo videri It is an addition to their misery when they shall consider that he beholds them that was once slighted and contemned by them Thus we see as clearly as if it were described with a ray of the Sun that there is a Hell a place of torment provided and prepared for all wicked and ungodly wretches and that plainly by Scripture proved I know there are and have been many besides our Anonymus that have vi armis opposed it and wrangled against it Danaeus reckons up nineteen severall sorts of Hereticks that denyed it But say what they will the wicked would give much to be sure that the scriptures in this particular were not true Credere nolunt non credere nequeunt they will not believe and yet they cannot chuse but believe truly their case is fearful The very Heathen though he deny it have prescribed to the truth thereof that there is a Hell a place of torment for those that rebel aginst the Gods Homer Iliad 8. not far from the beginning saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where Iupiter speaking to the other Gods concerning the Grecians and Trojans If any shall so hardie be To aid each part in spight of me Him will I tumble down to Hell In that infernal place to dwell For Tartarus Obscurus was then and so ever since hath been taken for hell that place of Torment appointed for the wicked Also Horace lib. Ode speaking concerning Ioves Thunder-bolts saith Quo bruta tellus vaga flumina Quo styx invisi horrida Taenari Sedes c. With which Earth Seas the Stygian Lake And Hell with all her Furies quake Nor was Virgil ignorant thereof when he said Dent ocyus omnes Quas meruere pati sic stat sententia paenas They all shall pack Sentence once past to their deserved rack The horror of which place he acknowledgeth he could not express Non mihi si centum linguae sint oraque centum Omnia paenarum percurrere nomina possum No heart of man can think no tongue can tell The direful pains ordain'd and felt in Hell They ever retained so much light as sufficed to make some discovery of that place of darkness yea some of them have been terrified with their own inventious concerning it and distracted with the sense of those very Torments which their own Pens have described As Pigmalion doted on his own Picture so were they amazed with their own Comments How much more if they had known those unspeakable miscries and intollerable horrors as they are in themselves and inflicted upon those damned spirits that must for ever undergo them Par nulla figura Gehennae Nothing can truly resemble Hell Besides many wicked wretches are punished and many as wicked escape unpunished now justum est ut qui pariter peccarint easdem paenas luerint It is fit that partners in sin should not be parted in judgement God doth not punish all here that he may shew his mercy in allowing some space of repentance nor doth he forbear all here that he may manifest his justice lest the world should turn Atheist and deny his providence Parcit ut puniat punit ut parcat He spares that he may punish and he punisheth that he may spare He afflicteth some in the suburbs of Hell that they might never come into the City it self But those evill persons which he suffers to pass on uncorrected here he reserves to be condemned for ever hereafter Sin knows its doom it must smart either in this world or in the world to come Yet further in all things natural and supernatural there is an opposition and contrariety There is good there is evil light and darkness joy and sorrow Now as there are two several wayes so are there two distinct ends Heaven a place of admirable and inexpressible happiness whether the good Angels transport the souls of the Saints such as by a holy and rectified conversation have glorified God and adorned their profession Hell a place of horror and confusion whither the black and grisly spirits do hurry the souls of wicked incorrigible and impenitent wretches when they are once separated from their bodies Again all men naturally do honour the good and punish the evil The Barbarians themselves have Laws of Castigation and Instruments of execution to cut off irregular and exorbitant persons And shall the great Creator come short in justice of his Creatures and those Barbarians too The Law of Nations doth require that Malefactors if they escape with life be banished for ever And shall not God banish such as have been Rebels on earth from his glorious presence in Heaven dooming them to that dreadful place of eternal torment If this were not stabit cum Nerone Paulus Nero were as good a man as Paul Esau should still have his birth-right in bliss and Cain be a Saint as well as Abel As believers say If in this life onely we have