Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	great_a	place_n	7,966	5	4.2960	3	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

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

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

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

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

obedience of God for God cannot be said either to obey or suffer but by his favour by the obedience testified both by the Action and Passion of that one person which was God and Man many are made righteous For the Apostle there used the term man not understanding thereby hominem merum meere man sed hominem verum but true man It was fit that the Redeemer of man should be true man in regard of the justice of God vvhich could not punish sinne but in that nature which had offended It was fit also that he should be more then man in regard of the heavy burden of Gods wrath which vvas to be sustained by him The righteousness of vvhom by vvhich we are constituted righteous is therefore by the communication of properties saith Downam called the righteousness of God being the righteousness of that person which is God as vvell as man It is not the obedience of the God-head no nor the obedience of the Man-head but the obedience of Christ our Mediator considered as God and Man by which vve are made righteous I cannot but by the vvay lament the growth and insinuation of this pestilent Heresie of Socinianism vvhich under pretence of giving glory to Christ doth rob him of all that true glory that belongs unto him It will allow him to be a holy a thrice holy man an unreproachable an irreprehensible an admirable an incomparable man a man to whom he that should equal any other man were worse then a Devil A man worthy to be called God in a farre higher sense then any Magistrate any King any Prophet But yet he was no God saith this Heresie and these Hereticks no Son of God A Redeemer by way of example but no Redeemer by way of equivalent satisfaction S. Paul saies Ephe. 2.12 He is an Atheist that is without Christ And he is as much an Atheist still that pretends to receive Christ and not as God for if the receiving of Christ must redeem him from being an Atheist there can no other way be imagined but by receiving him as God for that onely and no other good opinion of Christ overcomes and removes his Atheism After the great day whatsoever is not Heaven is Hell He that then shall be where the Son is now if he be not in Heaven shall be as far from heaven as if he were where the Center of the Earth is now He that confesses not all Christ confesses no Christ And this is the wickedness that keeps down Anonymus and the rest of that Heretical brood that they cannot will not be raised up to the consideration of Christ as God But we proceed 3. The serious meditation of this Doctrine doth restrain wicked men from their impieties Oderunt peccare mali formidine poenae Bad men for fear of pain do ill detest The Apostle Rom. 2.4 saith The goodness of God leadeth to repentance and well are they that will be led But some there are that will not lead with whom there is another course to be taken such must be driven on whether they will or no. John Baptist Mat. 3.2 proposed the goodness of God as a special argument to perswade his Hearers to repentance do it repent and the Kingdom of Heaven is at hand hard by you One would think this would have done it have even led them to it but it stirred them not He is fain to lay Heaven by and the life joy glory to come And to betake himself to Hell to the anguish tribulation torments there for all these are in the eighth verse under those words the wrath to come so to drive them if it may be to it since leading would not serve the turn How strangely doth sinne besot men that the Kingdom of Heaven works not so kindly with them as doth the wrath to come The loss of Heaven if that were all would never restrain any from it if no Ira ventura wrath to come they would never care for the loss of Heaven Repent or you lose Heaven alas this works not any change or alteration Repent or you must to Hell the place of endless and easeless torments that bites soon This doth strike fear in their hearts and that fear bringeth forth repentance So that this fear even the fear of punishment is good though it be ignorantly condemned by some 'T is true that the Apostle saith Rom. 8.15 That the Sons of God have not received the spirit of bondage again to fear but the spirit of adoption whereby they cry Abba Father The spirit of Bondage is inferior to the spirit of Adoption yet that spirit is better then the spirit of Belial or that spirit of slumber which the Prophet mentions Isai 29.10 whereby mens eyes are closed up that thy cannot see the judgments of the Lord. It is a Maxime that actio perfecta non recipitur nisi imperfectè primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a Son yet it is better to be a Servant A door-keeper in the house of God then to dwell in the Tents of ungodliness It is good to be in Canaan the Land of promise but in the mean time it is better to be in the Wilderness then in Aegypt So fear and spare not sayes S. August for Sinondum potes amore justitiae at timore poenae Do it if it be not for love of goodness yet for fear of punishment his ground is out of Deut. 5.29 O that there were in them saith God such an heart that they would fear me and keep my Commandements Nothing brought the Jews to the love of God but the terrour they conceived of his judgements which they visibly saw before their face yet God wished that they might have such an heart in them alwayes that they would so fear him which for ought I can perceive from that place was but a servile fear procured by the terrible sights at the delivery of the Law There is no fear of God then though it have some servility in it so farre as servility imports but a fear of punishment but is good for timor est amor inchoativus saith S. August The love of God begins in fear and then amor est timor consummatus The fear of God ends in love God presents to us the joyes of Heaven often thereby to allure us but we have seen how coldly we are affected towards them and therefore as often the torments of Hell thereby to terrifie us from the evill of our wayes Gehennae timor regni nos affert coronam even the fear of hell gets us heaven and we thank that pain which gives us sight Though there may be difference between timor tremor Fear and Terror yet the difference is not so great but that they may both be found in and fall upon the best of men When God talked with Abraham a horror of darkness saies that Text Gen. 15.12 fell upon him The Father