Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30629	Cavsa dei, or, An apology for God wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the Gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by Richard Burthogge ...	Burthogge, Richard, 1638?-ca. 1700.	1675 (1675)	Wing B6149; ESTC R17327	142,397	594

Homer's For my part I am apt to think that Hell is of a Vast Extent and that the bounds and limits of it are not so strict and narrow as the most imagine It may not be confined within the Air nor within a certain Cavity and Hollow under the Earth Happily it is as large and comprehensive as the whole Elementary World which that indeed it is what already hath been urged about it upon the several Opinions does in some degree Evince And it may be Hell hereafter will not be the same with that which now is Hell But secret things belong to God This for the Place of Hell and for the Kind and Nature of the Punishment which is therein It doth not only consist in Loss and Deprivation but also in Pain and Exquisite Torments For this Reason it is called Fire and the rather called so because that Hell it self is styled in the Sacred Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word deriv'd from others in the Hebrew which signifie the Valley of Hinnon a Place wherein the superstitious Israelites with an Inhumanity that cannot be expressed did offer up their Children in the Fire to Moloch Not that Infernal Fire is Material and Corporeal or that it is a Proper but only Metaphorical Fire A Fire it is but such an one as is prepared for the Devil and for his Angels which if it were Corporeal or Material since Corporeal and Material Beings act not on Incorporeal Immaterial Spirits it could not be imagined to be Again as the Worm that never dyes is Metaphorical and Figurative so is the Fire that never goeth out Besides Hell is generally called Tartarus and that as Plutarch tells us for the Coldness of it ex frigore Tartarus appellatus est Nor is this a Fancy only of Poets or of some few Philosophers 't is Scripture That in Hell is Weeping and Wailing and Gnashing of teeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est algentem quassari contremiscere to shake and gnash ones Teeth for cold In Plato's Hell which he describes in his Ph●do there is both Fire and Water But though in Hell there be no Proper Fire yet since the torments in it are frequently compared to Fire and with the addition of Brimstone it must needs consist whatever some imagine in some thing equally as Dire as Insupportable as Tormenting and as Vexatious as that Which that it does we have not only Plato's Testimony but if we will believe him the common sentiment of all the World to Evince and Prove i● It is saith he a Common and Receiv'd Tradition that Infernal Torments are most Atrocious and Insupportable a Tradition so received in his time that he most Pathetically inveighs against the Irreclaimable Obdurateness and Obstinacy of men whom that Consideration could not awe and terrifie You may read it in his own terms in his Book of Laws Again Infernal Torments are not only most Atrocious and severe but extended both to body and soul. And it is so great Reason that the Body should as well suffer as the Soul That some have thought it not unlikely that the soul as it did not sin but in the Body so it doth not suffer but with it That 't is Soul and Body in conjunction that do make man and it is man not the Soul without the Body not the Body without the Soul but Soul and Body soder'd into one Compositum that sins and that which sins must suffer The Man sins and the man must suffer But I drive it not so far for the Soul in state of Union to the Body as it liveth in it so it acteth by it the Soul as so is Actus corporis and is nothing but what relateth to the Body and consequently all its Actions are Organical yet since it can be separated and though not as Anima yet as Ens can subsist alone without the Body It is in that Estate Responsible and just it should for what it did in the other I say just it should For the Soul it guides the Body it governs it and to use a comparison that hath had the Honour to have been a Philosophers is to it as a Rider to his Horse who though he goeth no where but where the Horse carries him and Acteth nothing but by it yet since he governs the Horse which goeth as Directed no wonder if unhors'd and on his own legs he suffer for the Trespasses he made his Horse to commit He suffers on foot for what he did on Horseback All I infer is That 't is highly Reasonable that the man who sinned with his Body should suffer in it as well as in his Soul and that 't is Just that they who were together in the Crime should also be conjoyn'd in the Punishment as indeed they shall for we must all Appear before the Iudgement seat of Christ that every one may receive the things done in his Body 2 Cor. 5.10 So much for the first Particular that there are Eternal and Atrocious Punishments ordained to be inflicted in the other World both on Soul and Body for the sins of Men committed in this I am now in Prosecution of the Order I proposed to my self to Evidence the Second which is That there is not any Inequality in the Punishment ordained to the sin but great Equality and Proportion Which to effect with all imaginable Evidence and clearness I will first lay down a Truth acknowledged by all that know any thing viz. That every sin is committed against God who not only is most Excellent Majesty but also Infinitely Good unto the sinner himself and consequently that 't is Infinite in Aggravation Then in the second place I will make it Evident and Undenyable that that Infinite Aggravation which is in every sin by Reason of its Object is the Bottom Ground and Foundation whereon the Perpetuity of its Punishment is Erected Thirdly I will fully prove to Obviate some exceptions which may lye before me that though Insernal Punishments be all of them Perpetual and consequently Infinite protensively and in duration yet that Intrinsecally and Subjectively they are but Finite And when I have acquitted me of what I promise you on these points then in the fourth place I shall lay before your eyes in a full and more express delineation the great Equality and Proportion between the Sin and Punishment which I will abundantly confirm by many more considerations I shall add And for the first That every Sin is committed against God who not only is most Excellent Majesty but also Infinitely Good and to the sinner himself cannot be denyed by one that Understands the Nature of sin Against thee the Royal Psalmist saith thee only have I sinned The Wrong and Injury may be against man as that of David was against Uriah but the Sinfulness therein is only against God There is in every sin a Transgression Their Transgressions in all their sins or a Breach and Violation of the Law of God

expect I should say something not to mention that Pherecides Syrus Master of Pythagoras is said by some by others Thales to be the first that asserted it which I will then credit when I am convinced that before them there was neither Worship nor Theologie I affirm it a Doctrine so Universally believed and known to be so that it were superfluous to be much in Citations You shall therefore have the trouble but of reading one Testimony which for Pregnancy and Fulness of its Sense and its Conformity with that of Holy Writ will supersede all others It is Moschion's or as some Menanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permit the Dead to be covered with Earth And every thing whence it came into the Body Thither to Return the Spirit to Heaven And the Body to Earth So Solomon Then shall the dust Return to the Earth as it was and the Spirit shall Return unto God that gave it And Socrates was sure of it that he should go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods Lords As for Iudgement 'T is manifest by a Passage which I cited out of Iamblicus upon the first Argument that the great Pythagoras both believed and taught it And what Apprehensions the more Antient Times had and how conformable to those that Christians have from Christ in Matthew is deduceable from the Old Story of Erus Son of Armenius which we have in Plato and which I mention'd in the Preface to my former Treatise The Story is this Erus Son of Armenius was in a great Combat slain with many others and after ten dayes when the Bodies of the rest all purified and rotten were removed his was found as sweet and as found as ever which his friends carrying home in order to perform to it all the requisite Funeral Ceremonies on the twelfth day from his decease as they were laying him upon the Funeral Pile Behold Erus reviv'd and being reviv'd related all that he had seen and heard from the time that he first departed His Relation follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said That after the Separation of his Soul from the Body he went with many in his company and at last arrived at a certain Divine Place whence he saw two Openings or Hiatus in the Earth one near another and as many also above in Heaven right opposite to them That betwixt these Openings there sate Judges That these Iudges after they had taken Iudicial Cognizance of all Persons and Matters and accordingly had passed Sentence commanded the JUST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go to the RIGHT HAND up into Heaven Which they did carrying on their Breasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Records of all the Good things acknowledged in that Iudgement to have been done by them But the Wicked and UNJUST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ordered to the LEFT HAND and to descend to the Infernals they also bearing but upon their backs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intimations as it were Records in writing of all that they had done That Erus himself for his part when he came before the Iudges was told by them that he must return again to Mortals to Report to them all that he had seen and heard and therefore that he should exactly observe c. And how agreeable I say is this Relation of Erus for so much of it as concerns Judgement to that we have from Iesus Christ who tells us that in the last day there shall a Separation be made as of Sheep from Goats The Sheep shall stand at the RIGHT the Goats at the LEFT HAND and that then the Good omitted by the Wicked as that performed by the Just shall come to Light and stand Eternally Recorded with the Sentence passed on them to shew Divine Justice You have another Old Story to Demonstrate the Antient Faith of Gentiles in the point of Iudgement who maketh Socrates to tell it to one Callicles Therein he speaks of Two wayes one to Heaven another to Hell Of three Iudges Rhadamanthus Judge of the Asians Aeacus Judge of the Europeans and Minos presiding over both with a many other not impertinent matters But as he tells the Tale it is so prolix and after what I have already said from Erus so unnecessary here that I will not give my self the trouble to Transcribe or you to Read it only there is a passage in it that imports how Just and how impartial a Judgement that shall be which for that it is Important and concerning I think not fit to omit For Socrates having in Discourse on some part of his Relation said what the Holy Penmen in many places also do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That many of the Dynastes or Rulers of the World are wicked thence he takes occasion to resume his Story and to tell how Uprightly how Equally how Impartially Judge Rhadamanthus does Acquit himself towards them and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the foresaid Rhadamanthus taketh such an one in hand to examine him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He taketh cognizance of nothing in him neither of what Rank or Quality he is or from whom descended but only that he is Wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finding him so dismisseth him to Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putting on him ● Mark to signifie that he is Curable or else Incurable It seems they held Purgatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he see another soul that of a man that hath lived Holily and according to Truth and Justly whether it be that of a plain and Unlearned man or else of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Principally I say O Callicles if it be a Philosophers I had almost rendered it if a Christians One that minds his own matters and is no busie-body in other mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he huggs and sends to the Islands of the Blessed AEacus does the like Minos sits by superintending according to Ulysses in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holding a Golden Scepter and ordaining Right to the Dead This for the Iudgement to come But if any urges that the Testimonies I have cited do concern the Particular one which every soul assoon as it abandons and forsakes the Body undergoes rather than the General wherein all men all together souls and bodies re-united shall appear at the Bar I say 1. Particular Judgement and General differ not essentially but accidentally 2. And who knows but that they meant both But 3. If they apprehended not the Article in all its Circumstances so distinctly as we now do it will not much matter if for all they did believe the substance That All must answer one day for what they do in the Body and be Rewarded accordingly Since this sufficeth for both the Ends of that Discovery namely to Influence the Humane Life and to Justifie Divine Procedure As for the two States of heaven

performed in so little a time as the offence is excepting the fourth which yieldeth every man the same measure that he meteth unto Others according to that of the Law An Eye for an Eye and a Tooth for a Tooth Indeed one may lose his eye by this Law in as small a time as he put out another mans by violence But if a man kiss another mans Wife and be therefore adjudged to be whipt is not that which he did in a moment paid for by a good deal longer sufferance Is not his short pleasure paid with a longer pain And what for Imprisonment Is every one judged to lye there no longer than he was a doing his Villany Nay that Servant who hath but violently touched his Master is by a Just Law doomed unto many years Imprisonment And as for Damages Disgraces are not many of them dateless and lasting a mans whole life wherein they bear a Proportion with the pains Eternal Thus the Father Further I propose it to the serious consideration of Intelligent and Prudent men if that Punishment how great how long soever be too great or too long which for all its greatness and for all its length is Unsufficient in the threatning of it to deterr from the sin it is the End that Measures and Proportions all the Means that lead to it and the sole Intention Design and End of God in menacing and threatning Punishment is to Deterr and fright from sin If the End be considerable enough the Punishment threatned can never be too great Besides it argues great malice when great Threatnings can't deterr However It becomes God to threaten and punish too as a God Sin is Indignity and Gods Anger is his Defence if mortal men kill the Body Temporally in their Anger it is like the Immortal God to Damn the Soul Eternally in his In fine What if in an Age wherein Hypotheses are taking I should offer this which yet what I have proposed already evinces to be more than so that perhaps the Constitution of the other World may require that what ever state is in it be Perpetual as the Make of this requires that all things in it should be Otherwise and consequently that 't is as agreeable and natural that all Punishments as well as all Rewards should be Eternal in the Future Life as that all in this should be Temporal But when I say it may be as agreeable and as natural that all Punishments in the other Life should be Eternal as that all Rewards I would not have you to conceive I think that to be a Demonstration which is generally current and passeth with the most for One namely That because the Rewards of Heaven are Eternal therefore the Punishments of Hell are also so I acknowledge that it will not follow For to do Good for so it is to Reward or to Remunerate it carries in it more Agreeabless and more Congruity to the Divine Essence and is an Emanation from it more Connatural and consequently more Free than to Punish is or to inflict Evil This being call'd his strange work which that is not It is for this Reason that God is so much more Benign and Liberal as the Holy Scriptures plainly shew us in Assigning Large Rewards than He is Severe and Rigorous in Ordaining Dreadful Punishments For if as he is said to do in the second Command He visit the Iniquity of the Fathers upon the children unto the third and fourth Generation of them that Hate him He sheweth Mercy to the thousandth of them that Love Him So wide a Difference there is The Allotment both of Rewards and Punishments depends on the Divine Will and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lenity Moderation Propensity to Favour is the Natural Vertue of the Will And thus much by way of Demonstration of this Great Truth that there is no Inequality or Improportion in the Punishments Ordained though Endless to crimes or sins but great Equality and Proportion and that the Soveraign Rector was neither Arbitrari●us and Wilful nor Unjust but both Wise and Righteous in assigning them What I am next engaged to Perform is to evince him Good therein as well as Iust and that in ordaining and threatning Endless and Eternal Punishments to sin he has as much Consideration of the Humane Interest and Concern as of his Own But before I may Proceed to argue and Evince this Verity it will be necessary for a clearer and fuller stating of it to distinguish between the threatning of Eternal Punishments and the inflicting of them Which I note here because I hold my self obliged but to demonstrate now that there is Goodness in ordaining and in threatning of Eternal Punishments as hereafter I shall prove that there is great Justice and no want of Goodness in the inflicting on laying them on and those who merit them And who can question the Goodness and Benignity of God appointing and threatning unto men Eternal Punishments if he seriously consider that his doing so was absolutely necessary for the whole World to Regulate it and to keep it in order by awing mens minds and by repressing their exorbitant and wild Emotions and consequently by preparing and qualifying of them for Instruction in and for Performance of the common Offices and Duties of the humane life as well as of the divine The Fear of the Lord is the beginning of Wisdom saith Solomon Knowing the Terror of the Lord we Perswade men saith the Apostle Plato in his Politicks makes the Establishment of Punishments in another Life fundamental to Government in this And even Mr. Hobbs acknowledges that the Punishment instituted before sin serveth to the Benefit of mankind because it keepeth men in peaceable and vertuous conversation by the Terror and Pythagoras knew as much for he so pressed this consideration of a Judgement and Wrath to come in order to the restraining men from Vice and to the inciting of them to Vertue that he is celebrated for it by Iamblicus as Author of the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he speaking of Pythagoras invented another way and method of Reclaiming men from Injustice which was to threaten them with Future Judgement to be passed on Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He understanding it of Infinite Advantage to strike fear of wrong and Injustice c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith Clement of Alexandria is a Gracious Method to strike men with fear and terror that they may not sin Now no scruple can be made of This that to design the Present and the Future happiness of man is a worthy and adorable effect of infinite and transcendent Goodness and if the End be so how can the most agreeable and proper means to compass and effect it be the contrary It is the Goodness of the End that makes the means Good Certainly we ought to hold belief that God hath very much obliged and engaged us by dealing with us in a way so congruous as that of menacing