Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	heaven_n	word_n	6,641	5	4.7023	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33236	A brief view and survey of the dangerous and pernicious errors to church and state, in Mr. Hobbes's book, entitled Leviathan by Edward Earl of Clarendon.	Clarendon, Edward Hyde, Earl of, 1609-1674.	1676 (1676)	Wing C4421; ESTC R12286	180,866	332

had created And now he finds contrary to his former confession pag. 236. That the Magicians of Egypt were Impostors and did no great matter for that when the rod seem'd a Serpent or the waters Blood because it was not to the edification of Gods people which his definition requires nor the rod nor the water was enchanted but the Spectator so that the Miracle consisted only in this that the Enchanter had deceiv'd a man which is no Miracle And so Pharaoh and his whole Court who were the Spectators and are thought to have understood as much of Natural Causes as any who have succeeded them and from that excess of understanding believ'd God the less as they still do who look too much into Natural Causes and those learned Egyptians must be all deluded and cheated by the deception of their o●n eies Methinks the Text cited by himself If a Prophet rise among you c. and shall pretend ●he d●ing of a miracle and the miracle come to pass thou shalt not hearken unto him c. Deut. 13. is a sufficient evidence that such Miracles may be don contrary to Mr. Hobbes's Assertion Nor is it easie to imagin how he will answer or avoid that Text For they are the spirits of devils working Miracles c. Revel 16. 14. which shall suffice for answer to his magisterial definition of Miracles and argumentation thereupon Mr. Hobbes had don well to have communicated the reason or autority if he hath any besides his own definition that induced him to determine pag. 235 that the end of all the mir●cles of Moses of the Prophets of our Saviour and of his Apost●es was to ad● men to the Church not all me● b●t s●ch as should be sa●ed that is to say such as God had elected And upon that assumtion he takes upon him to declare that t●● reason why our Saviour could not or would not work any Miracles in his own Country was pag 235 because our Saviour being sent from his Fa●he● he could n●t use his P●wer in the conversion of those whom his Father h●d rejected which is a new Doctrine and besides the barb●r●ty of it is irrational to think that all the People of Nazareth where our Saviour had vouchsafed to live and conver●e above thirty years of his life should be reprobated by God to everlasting damnation Besides that his Greek Criticism which he dislikes that puts he would not for he could not it is evident enough that our Saviour did work Miracles even there for he laid his hands upon sick folks and healed them Mark 6. 5. which was amongst his greatest Miracles and it may very probably be believ'd that some of his Disciples if not of his very Apostles were of his own Country Surely the making it incapable of receiving any benefit by the ransom he paid seems to be against the literal and declar'd end of his Sufferings and the Promise of his Father The Survey of Chapter 38. WHEN the Wisdom of God himself hath erected two Pillars for the support of Religion and the propagation thereof and to defend it from being invaded by Profaneness and Atheism the one of Heaven for the reward of those who serve him with devotion and integrity and the other of Hell for the punishment and terror of those who neglect his commands and contemn his menaces and when all the Prophets in the Old and the Evangelists and Apostles in the New Testament have even contended to make the joies of the one as great and everlasting and the pains of the other as insupportable and eternal as their sacred faculties could enable them to do that men might be allured to chuse that which is so pleasant and to tremble at that which is so terrible and that most of the Fathers of the Church and all the Doctors and Preachers of Christianity of how different Opinions soever in other Points of Faith have still prosecuted the same method as the best Argument to dispose men to virtue and the love of God and to restrain them from vice as the way that leads to the Devil it may appear very wonderful and no less scandalous to dis-passioned men that after sixteen hundred years Mr. Hobbes should arise a new Evangelist to make the joies of Heaven more indifferent and the pains of Hell less formidable then ever any Christian hath before attemted to do by impertinent inquiries where the place of either of them is to be as if he would be well content that they should be no where and to determine by Philosophical mediums that there can be no eternity of pain in the one how lasting soever the joies may be in the other I do not complain of his bringing down Heaven to the Earth nor his raising and placing Hell upon the same level in which some Learned Men seem not to differ much from him tho it seems to me to be contradicted by the very words and expression of the Creation For if God divided the waters that were above the firmament from the waters that were under the firmament and the waters under the firmament became dry Land and was Earth and the firmament was called Heaven Gen. 1. it is not conceivable that the Heaven and the Earth can be upon one and the same level Which seems likewise to be oppos'd by that Text But those that seek my soul to destroy it shall go into the lower parts of the Earth Psal. 63. 9. which implies somwhat that is deeper then the grave and at least that Hell is either under the Earth or that it cannot be understood that it is upon the same level with Heaven if it could descend to keep Court upon the Earth which yet methinks receiv'd a greater confirmation by St. Paul Now that he ascended what is it but that he also descended first into the lower parts of the Earth Eph. 4. 9. Let the place be where it will we know Gods habitation and residence in the one must make it as glorious as any body hath conceiv'd it to be and his absence and hot displeasure must make the other as painful Nor am I concern'd in his assigning Christs Reign to be upon the Earth which as it was an opinion that had many partizans in the first Ages of Christianity so it seems to get much ground in the minds of many Learned Men in the present tho he makes his Reign longer upon Earth then ever the Millenarians imagin'd it to be and indeed confines him to it for ever But that Mr. Hobbes should perswade men to believe pag. 240. that the Kingdom of Heaven is nothing else but the Kingdom of the King that dwelleth in Heaven by which he is himself already as much in Heaven as he desires to be and pag. 243. that all that is said in the Scripture concerning hell-fire is spoken metaphorically and that a proper sense should be enquired after since all Metaphors may be expressed in proper words both of the place of hell and the nature

of the torments and tormentors methinks it should be thought a matter of that consequence as is more fit to be confuted by censure and chastisement then by refelling the Arguments of his presumtion In the mean time as he professes to find nothing in Scripture that makes it apparent to him that the soul is immortal and a living creature independent upon the body so he seems much pleased with the mortality of the whole human Nature which Iob complains of There is hope of a tree but man dieth and wasteth away yea man giveth up the ghost and where is he Man lieth down and rise●h not till the heavens be no more Job 14. 7 12. From whence he seems to conclude if his very wo●ds do not make it plain that the soul as well as the bod● is buried in the grave at least till the resurrection This monstrous liberty and license in forming a new Faith for himself without any Soveraign advice or approbation a Faith never before own'd or avowed by any Christian may make men wonder why he is so severe against Atheists whom he will not allow pag. 186. to be Subjects in the Kingdom of God nor they that believe not that God hath any care of the actions of man kind because they acknowledg no word for his nor have hope of his rewards or fear of his threatning They he saies that believe there is a God that governs the World and hath given precepts and propounded rewards and punishments to man-kind are Gods Subjects all the rest are to be understood as enemies whereas in truth there is very little difference between a man that understands no Precepts of his and him who believes those to be his Precepts or his Permissions which are contrary to his Commandments or between those who have no hope of his reward or fear of his threatnings and those who believe and perswade others to believe that the rewards which he hath propounded are of much less value then they are esteemed to be and the punishment which he threatens to be less terrible and of shorter duration then they are understood and take upon them to suspend the inflicting of any punishment at all upon the greatest sinner until the end of the World by the mortality of the Soul equal to that of the Body and so to undergo no farther trouble till they are again united in the Resurrection and even then not to be in so ill a condition as most men apprehend which is a consolation wicked men stand not in need of and which no Christian Casuist before Mr. Hobbes ever presum'd to administer And he may find for the support of his Atheists who should not be so churlishly abandon'd by him as many pregnant Arguments against Christianity and as rationally pressed and as many Texts of Scripture as well of the New as the Old Testament as appositely urg'd to maintain their Doctrine as any which are made use of by him for the propagation of his Opinions little less dangerous He is the first man since Virgil accompanied Aeneas thither that hath taken pains so accuratly to rescue and vindicate Hell from the prejudice that men might have to it from some expressions they find in Scripture relating to it which he endeavors by his Interpretations to make not altogether so severe as they are generally understood to be And least any apprehension of the bottomless pit should too much amuse men he do's assure them from his Art in which he would be thought to excel pag. 243. That in the Globe of the Earth which is not only finite but also compar'd to the heighth of the stars of no considerable magnitude a pit without a bottom that is a hole of infinite depth is a thing the proportion of Earth to Heaven cannot bear which perfection of Science enabled him to discover that if Adam had not eaten of the Apple he had bin immortal and had he never died of which he makes not the least question he should not then continually have procreated his kind pag. 239. for if immortals should have generated as man-kind doth now the Earth in a small time would not have bin able to afford them place to stand on Besides there being other places of Scripture which he cites to imply that the place of Hell is under water so besides the comfort that is in the uncertainty they need the less fear the bottomless pit and he doth at last free them from the waters too and the company that makes the waters the more unpleasant St. Iohn thought he had terrified some Classes of sinners to the purpose when he declar'd That they should have their part in the lake that burneth with fire and brimstone Apoc. 21. 8. But for their comfort Mr. Hobbes assures them pag. 243. that all that is but a Metaphorical expression and signifies not any certain kind or place of torment and gives them another Text to raise their spirits That death and hell were cast into the lake of fire pag. 243. that is he saies abolish'd and destroied as if after the day of Iudgment there shall be no more dying nor no more going into Hell which must be very comfortable Doctrine to those whom he had before secur'd till that time by the not existence and nothingness of the Soul after its dissolution from the Body So that he had don well that there might some fear still have remain'd in them to have told them That it is the opinion of very Learned Men that the day of Judgment it self is to last one thousand years That the darkness which St. Matthew attributes to it and which makes the most beautiful place the less pleasant may not make them think Hell a worse place then in truth it is he tells them that tho the Translation hath rendered it into utter darkness the Original will not bear it pag. 243. and do's not signifie how great but where that darkness is to be namely without the habitation of Gods elect In the careful Inquisitions which he makes into the torments of Hell and into the Tormentors he finds the Devil hath wrong don him by not having his names of Satan Devil and Abaddon translated into English by which he conscientiously doubts that men imagining them to be proper names of Demons may be seduc'd to believe the Doctrine of Devils which was the Religion of the Gentiles whereas those hard words are not proper Names but Appellations which only set out the office and quality as Satan only signifies the Enemy Devil accuser Abaddon the Destroier So that Heaven being to be after the Resurrection upon the Earth which he saies he hath shew'd by Scripture that it is like to be pag. 244. Hell must likewise be upon the Earth too and so by Satan is meant any earthly Enemy of the Church and that the torments of Hell which are express'd in Scripture by weeping and gnashing of teeth by the worm of conscience fire where the worm dies not and the fire