Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	die_v	hell_n	worm_n	1,009	5	9.7957	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15144	The vvay to the celestiall paradise Declaring how a sinner may be saued, and come to life euerlasting. Contained in three bookes.The first second third sheweth that a sinner may be saued, & come to life euerlasting. By faith, apprehending Christ for his iustification, & applying to himselfe the promises of the Gospell made in Iesus Christ. Repentance, hauing his sins washed away in the bloud of the lambe Iesus Christ. Prayer, calling vpon God in the name of Iesus Christ. By Robert Whittell, minister of the Gospell.	Whittle, Robert, d. 1638.	1620 (1620)	STC 25441; ESTC S120396	338,769	458

not repented of their wickednesse shall be cast The second thing in the eternall punishment of impenitent sinners is the greatnesse and grieuousnesse of 1 Vniuersall their punishment the greatnesse whereof appeares in diuerse things For the torment of the wicked in Hell First shall be Vniuersall whole man shall be punished both soule and bodie shall suffer torment i Mat. 10. 28. God is able to destroy both soule and bodie in hell as saith our Sauiour Yea the wicked shall be tormented in all parts n●ne shall be free but most tormented in those members wherewith they haue most offended k Et si nihil in toto corpore habebat immune summorum cruciatuum tamen quia quo quis peccat ●●nitur lingua ●ius praecip●● torquebatur Stel. Carth. in Luc. Diues was tormented in all and euery part but most tormented in his tongue wherewith he had greatly offended We know that a man cannot endure the burning of any member of his body no not of his little finger without great paine and torment O then what an exceeding great torment will it be to be tormented not onely in one but in all parts and members of the bodie When head and heart tongue and eye hand and foote shall all and all at once feele intollerable paine and horrible torment and no part of the bodie be free from torment besides the anguish of soule vexation of minde and continuall horrour of conscience O how great will that torment be Secondly their torment is easelesse they haue no ease in hell neither feele they any metigation of their 2 Easelesse paine for there l Mar. 9. 48. Their worme dieth not and the fire is not quenched Wicked and vngodly men dying in their sins without repentance carrie with them the worme of conscience which is euer biting gnawing stinging them to the heart and will giue them no rest Moreouer they remaine in the flaming fire that is euer burning and neuer goeth out its m Mat. 3. 12. vnquenchable fire and they that are tormented in this fire haue n Rom. 14. 11. no rest day nor night Diues being in hell in torments requested but a small thing to be granted him a drop of water to o Luk. 16. 24. 25. 26. coole his tongue but it might not begranted him no in hell there 's no ease no comfort no mittigatiō of paine no asswaging of torment there 's nothing but paine anguish vexation and torment nothing but pittifull crying howling wailing and weeping and gnashing of teeth by reason of the intollerable paine and torment which they endure and can finde no ease Thirdly they are hopelesse they that are tormented 3 Hopelesse in that flame of fire haue no hope to be deliuered but must still remaine in that hellish prison and dungeon of darkenesse they haue no hope euer to come to the place of ioy and felicity for the doore is shut and they are shut p Mat. 25. 10. out Besides betwixt them that are in heauen them that are in hell there is a great gulfe as Abraham answered Diues q Luk. 16. 26. Betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence Fourthly they are remedilesse there 's no helpe to be 4 Remedilesse had from any there the nearest and dearest friend cannot helpe one another from thence the r Chrys ad pop Antioch Hō 22. Brother cannot redeeme the brother there parents cannot helpe their children nor children their parents there the husband cannot defend his wife nor the wife yeld any succour to her husband Fiftly their torment is endlesse they which are tormented 5 Endlesse For. in that flame shall endure euerlasting torment their paine shall endure for euer and their torment shall neuer haue end For this cause hell fire is called Euerlasting fire ſ Mat. 25. 41. Depart from me ye cursed into euerlasting fire S. Iohn saith t Reu 20. 10. The Diuell that deceiued them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for euer and euer Earthly paines and torments haue an end but hell torments haue no end they that are in hell are tormented day and night without ceasing for euer more The reason whereof is First because the fier of hell can neuer be quenched 1 Hell-fire can neuer be quenched but euer burneth the breath of the Lord like a streame of brimstone doth kindle it and the fire neuer goeth out Secondly at the resurrection of all flesh the soules 2 After the resurrection the bodie shall be incorruptible bodies of all men shall meete together euen of the wicked and then the body shall be changed from a corruptible to an incorruptible state then the body shall be no more subiect to corruption and mortalitie death shall no more seize vpon it for as S. Paul saith u 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortalitie x Ini●storum corpora immortalia incorruptibilia quidem passibilia tamen resurgent Bucan The bodyes of the vnrighteous saith one at the Resurrection shall be immortall and incorruptible but yet so as their bodies shall be subiect to punishment and apt to suffer torment Now because the body shall be then no more subiect to death and corruption hence it is that the bodies and soules of the damned in hell shall euer liue together that they may euer be tormented together And they shall be euer tormented in the lake of fire but neuer dead euer burning but neuer consumed The consideration hereof serues First to reprooue those who though they heare of Vse 1 hell and of the torments of hell of the lake of fire and Against those who liue so as if there were no hell brimstone and vnderstand that hell-fire is an euerlasting fire yet not withstanding liue so as if there were no hell nor any place of torment after this life They either are willingly ignorant of this or foolishly perswade themselues that they shall not come thither but without doubt there is a hell y Mat. 5. 29. It is profitable for thee saith our Sauiour that one of thy members should perish and not that thy whole body should be cast into hell againe z Mat. 10. 28. God is able to destroy both soule and body in hell Moreouer a Luk. 16. 24. Diues is tormented in the flame that is in hell-fire which flameth with brimstome And b Act. 1. 25. Iudas is gone to his owne place that is to hell the place of the damned And most certaine it is that to this wofull and lamentable place shall they goe who liue wickedly repent not of their sinns before they depart out of this life but

as vnsound doctrine because it prefers ignorance before knowledge Secondly seeing that true sauing faith is not only an Vse 2 assent to the Word of God but hath in it a perswasion To haue a particular faith applying the promises of the Gospell to our selues of the mercy of God in Christ with a particular application of the promises of Christ and his benefits this is profitable for instruction to teach vs as many as desire to be saued not to content our selues with a generall assent to the Word of God when it may be wee vnderstand it not nor yet to rest in the generall knowledge of the Word which is but an historicall faith but to labour for a particular faith by which we may so beleeue the promises of God made in the Gospell generally to all that beleeue that we can in particular apply them to our selues S. Paul to the Ephesians saith p Ephes 5. 2. Christ hath loued vs and giuen himselfe for vs. And to the Galatians he saith q Gal. 2. 20. the Sonne of God who loued mee and gaue himselfe for me The former words are generall concerning the benefit of Christs death and passion to all that beleeue In the later Paul applies the benefit of the death of Christ to himselfe in particular Whereupon a learned Diuine saith r Ab vniuersali quisque debet ad suum particulare hoc Christi beneficium transferre Zanch. in Eph. 5. From the universall euery one is to b●ing the benefit of Christs death to his owne particular and say with Paul Christ gaue himselfe for mee Christ our Sauiour makes an vniuersall promise to all that beleeue ſ Joh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life Now the beleeuing soule hauing true faith in Christ assumes this to himselfe and saith I beleeue in the Sonne of God and thereupon necessarily concludes the assurance of his owne saluation saying therefore I shall not perish but haue life euerlasting Thus true sauing faith applyeth in particular the generall promise made to all that beleeue Gods generall promise is like the Kings generall pardon wherin though no man bee named yet any offender when he heares the generall pardon read can say this clause belongs vnto me I take hold on this I apply this to my selfe So a sinner that beleeueth hearing the gracious promises of God made to sinners that beleeue and repent by faith applieth the generall pardon of Gods mercy to himselfe The hauing of this particular faith is necessary to saluation for euery man must bee saued by his owne faith Wherefore it is sayd t Hab. 2. 4. the iust man shall liue by his Faith not by another mans faith but by his owne faith The generall faith to beleeue as the Church beleeueth to beleeue as others beleeue will not saue the soule but euery man must beleeue for himselfe For this cause in the Articles of our Faith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue is prefixed or vnderstood to goe before euery article as I beleeue in God the Father I beleeue in Iesus Christ I beleeue in the Holy Ghost I beleeue in the forgiuenesse of sinnes c. giuing vs thereby to vnderstand that euery Christian is to beleeue euery article of the Faith distinctly for himselfe to apply the benefit of euery article to himselfe Faith i● then profitable when it can apply Christ so that a man may say with Thomas u Ioh. 20. 28. my Lord and my God For true faith is as a right hand to lay hold on Christ as the eye to looke vnto Christ yea the very life of the soule whereby wee liue in Christ for we x Gal. 2. 20. liue by the faith of the Sonne of God Our faith whereby we apprehend Christ and apply him to our soules should be such as that we may draw spirituall vertue from Christ grace and mercy for our sicke sinfull soules as the woman with the bloudy issue drew vertue from Christ to heale her diseased body A man that hath a wound cannot possibly bee cured though the Physician be neuer so skilfull and the salue neuer so healing except the plaster bee applied and layd to the sore Christ Iesus is the best Physician to cure our diseased soules and wonded consciences and he hath excellent healing salue precious balme for the curing of our soules euen his owne precious bloud which hee shed for the remission of sinnes but this precious balme doth onely helpe and heale their soules who reach forth the hand of faith to apprehend Christ and doe apply the merits of Christs Death and bloud-shed to their owne soules Wherefore let no man content himselfe with a generall faith but striue and labour yea haue a longing desire to attaine to this particular faith for this is true sauing faith to apply Christ Iesus vnto our soules with the merits of his death and passion Lastly whereas true sauing faith stands principally in the apprehension and application of Christ from Vse 3 hence ariseth Consolation to all them that truly haue it Consolation to them that haue true faith For by this faith euery beleeuer receiueth Christ yea possesseth Christ for himselfe as giuen for him borne for him dying for him rising againe for him who was deliuered for his sinnes and rose againe for his iustification which faith if a man haue not hee shall remaine vnder perpetuall doubtings and anguish of minde torment of conscience and terrour of the iudgement to come whereas if a Christian haue true faith and doe beleeue God to be his Father Christ Iesus to bee his Sauiour and Redeemer he may reioyce in tribulation and persecution yea by faith get victory ouer temptations and say with the Apostle y Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect it is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is at the right hand of God who also maketh intercession for vs. Such comfortable perswasion and such assurance of saluation haue all they who haue this true sauing faith CHAP. VII Shewing wherein true Faith consisteth Of the generall knowledge of God that there is a God against Atheists and such as deny God THe fourth thing in the Treatise of Faith is 4 Wherein the true s●●ing faith consisteth wherein it consisteth True sauing faith euen that faith which brings eternal life a F●des nostrain du●bus pri●●ipaliter consistit 10. J● ve●a Dei c●g●●●ion● 20. In mysterio incarnati●nis Christi Tho. Aquin. 22● q. 174. ar 6. stands chiefly in two things First in the true knowledge of God Secondly in the mystery of the incarnation of Christ grounded vpon the words of our Sauiour Christ b Joh. 17. 3. this is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent In the former part of the words there

doe arise in the heart and if at any time such euill thoughts doe arise to labour to suppresse and beat them down by acknowledging Gods diuine prouidence that hee rules and gouernes all things in the world and that most wisely by acknowledging Gods Iustice in punishing sinners and rewarding euery man according to his deedes by acknowledging Gods omniscience and omnipresence that God knowes and sees all things that are done vpon the face of the earth according to that saying of Salomon q Prou. 15. 4. the eyes of the Lord are in euery place beholding the euill and the good And therefore not to bee so foolish nor so sinfully wicked as to say with the foole though it bee in his heart There is no God The second sort of Atheists are they which in plaine 2 In words words deny God The former did but thinke euill against God they sayd but in their heart there is no God But these blaspheme God with their mouths r Psal 73. 9. They set their mouth against the Heauens These kinde of Atheists are a most wicked generation hauing mouthes full of blasphemies odious to God and hatefull to good men Traytors they are to Gods Maiesty they deny Gods Supremacy they deny God to be supreme Gouernour of the world attributing all things to Nature These deserue rather to be punished then confuted But if the Atheist would diligently consider the glorious Reasons against Atheisme frame and orderly composing of the things in Heauen and Earth if he would lift vp his eyes towards the Heauens aboue and take a diligent view of the things below hee should bee stricken with admiration and say Å¿ Psal 104. 24. O Lord how manifold are thy workes in wisdome hast thou made them all Besides the Atheist might know that there is a God by his Prouidence so wisely and orderly gouerning all things in the world Indeede we see that there is a naturall course of things in heauen and earth the Sunne knoweth his rising and falling Summer and Winter keepe their naturall course but there is a first Moouer euen that Heauenly Moouer who sits in his throne in the highest Heauens and giues motion to the things in heauen and earth whose name is t Exod. 3. 14. I am who hath a being of himselfe giues being to all creatures in whom we liue and mooue and haue our being and that must needes bee God who rules and gouernes all things in their naturall course Lastly let the Atheist knocke at the doore of his owne conscience and aske what that meaneth that at the hearing of thunder-claps at the flashing of lightning and at the mighty moouing of the earth hee is so afrayd and trembleth Yea let him aske againe and enquire what that meaneth that the worme is still gnawing and biting and will giue him no rest And his owne conscience will tell him that in all these there is something aboue nature that there is a God who sheweth his mighty power in the clowds and by the same mighty power shaketh the foundations of the earth that there is a God who because hee is a iust God will not suffer wicked men to goe vnpunished and the gnawing worme of a guilty conscience in the meane time will giue the sinner no rest but accuseth him of the transgression of the Law of God his owne conscience is as a Sergeant arresting him and summoning him to appeare before Gods Tribunall Seat there to answer for the deedes that hee hath done The Atheists owne conscience telleth him that there is a God so that he may say u Psal 58. 11. Verily there is a reward for the righteous verily he is a God that iudgeth in the earth The third sort of Atheists are they who deny God 3 By their deeds by their deedes of which denying of God S. Paul speakes to Titus x Tit. 1. 16. They professe that they know God but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate Heere is mention of denying God but who deny him they that professe they know God How may that bee that they which professe God should also deny God they professe him in words but deny him in deedes Such Atheists as these there were in the Apostles time I would there were not cause to complaine of such in our time Many yea the most men professe that they know God they acknowledge there is a God and they acknowledge that God is to be worshipped yet many deny God by their workes Consider this first in prophane people Demand of the greatest Swearer Prophaner of the Saboth Quarreller Adulterer Drunkard c. whether he know God Hee will professe that he knowes God but look to his deeds and you shall finde that they are vile and abominable his workes are such and his manner of life such as if he rather thought in his heart there were no God neither God nor Deuill neither Heauen nor Hell Secondly consider this in Hypocrites they professe that they know God they worship God publikely and it may be priuately too in the Church and in the house they read the Scriptures heare the Word and receiue the Sacraments in a word they will not be behinde in any outward religious duty of piety and holinesse And all this is godly and religious What then is wanting one thing is wanting the practice of godlinesse a good life a godly conuersation answerable to their profession this is wanting For consider in regard of the performance of the duties of piety how some doe all in outward shew and for vaine-glory pray and fast to be seen of men and giue almes to haue praise of men consider their workes of righteousnesse their dealing towards men how farre they are from doing vnto others as they would that men should do vnto them further let it be obserued how diuerse will take their times and opportunities when they are out of the company of the godly they be for all companies to doe as others doe to sweare among Swearers to game with Gamesters to drinke with Drunkards to bee partakers with the Adulterers and as the saying is among Good-fellowes to play the Good-fellow to carowse and drinke healths c. and by these things it may euidently appeare that though they professe they know God yet by their works they deny him These are no good Christians no sound Professours because their words and their workes doe not agree together their conuersation is not answerable to their profession but these are Hypocrites yea Atheists denying God They professe that they know God but in workes they deny him To conclude seeing that wicked life and a bad conuersation rankes a man either amongst the prophane or amongst Hypocrites and such as deny God my exhortation to all that know God aright and to those that make a good profession is that of the Apostle Paul to the Philippians y Let your conuersation be as it becommeth