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
A16144	The effect of certaine sermons touching the full redemption of mankind by the death and bloud of Christ Iesus wherein besides the merite of Christs suffering, the manner of his offering, the power of his death, the comfort of his crosse, the glorie of his resurrection, are handled, what paines Christ suffered in his soule on the crosse: together, with the place and purpose of his descent to hel after death: preached at Paules Crosse and else where in London, by the right Reuerend Father Thomas Bilson Bishop of Winchester. With a conclusion to the reader for the cleering of certaine obiections made against said doctrine.	Bilson, Thomas, 1546 or 7-1616.	1599 (1599)	STC 3064; ESTC S102011	337,523	436

inter redimentē redemptum dispensatio non compensatio fuit Let vs vndoubtedly beleeue that hee redeemed the whole worlde which gaue more then the whole world was worth Betweene the redeemer and the redeemed there was a dispensation of humilitie no compensation of equality And to shewe the truth of his spéech he addeth Innocency was arraigned for the guiltie mercie was buffeted for the cruell piety was whipped for the vngodlie wisdom was mocked for the foolish righteousnes was condēned for the vnrighteous truth was slaine for the liar life died for him that was dead And doe wee yet remembring who he was and what we were stagger to confesse with these Christian and Catholike Fathers that his bloud was a most sufficient price for all the world or woonder we to see death ouerthrowne by his death who was the fountaine of life and could no more bee swallowed vp of death then God himselfe could be conquered by the power of darkenesse The mightier Christs person the more able he was some will say to suffer death hell he would be partaker of our mortall infirmitie that by suffering death for the time hee might conquer the force thereof for euer but the gates of hel could not preuaile against him because the Prince of this world had nothing in him The inward man may be strongest when the outward man is weakest and when the flesh is nearest vnto death the spirit may cleane fastest vnto God Christ therefore in dying for our sakes shewed a most euident and eminent example of his obedience loue and patience but in suffering hel there is no signe of grace nor shew of vertue Uoluntarilie to forsake God or willinglie to be forsaken of God is the greatest impietie that can bee committed And against his will Christ neuer did nor might suffer anie thing for that had beene violence not obedience vengeance not patience force not loue But all constraint was farre from Christ that his sufferings might be a voluntary sacrifice to witnesse his loue and declare his merits which in compulsion could be none Since then the sonne of God neither willinglie would nor forciblie could be forsaken of his Father it is a dangerous deuise to subiect his soule to hell which is the totall and finall separation of the wicked from God and his kingdome And that wee may a little the better be thinke our selues before we growe too resolute in this assertion that Christes soule suffered the verie paines of hell I will obserue some things which the scriptures affirme of hell may not be applied to Christ without apparāt iniurie First hel is outward and inward darkenesse nowe Christ was light and in him was no darknesse of the soule As long as I am in the worlde I am sayth hée the light of the worlde Then as the light hath no fellowshippe with darkenesse no more had Christ with hell which is the power of darkenesse from whence hee hath deliuered vs. Secondlie hell is destruction both of bodie and soule Feare not them saith Christ which kill the bodie but cannot kill the soule feare him rather which is able to destroie both soule and bodie in hell In the Sauiour of both wee maie not admitte the destruction of both howe shall he saue vs that could hardlie and as some write MAXIMA CVM DIFFICVLTATE●punc with much a do saue himselfe But God sent his sonne to bee the Sauiour of the worlde We must not therefore wrappe him within the destruction of bodie and soule no not for an hower or an instant Thirdlie hell is the second death The first is of the bodie for a time the second is of the soule for euer The lake burning with fire and brimstone this is the second death saith Saint Iohn Of this death Austen saith De prima corporis morte dicipotest quòd bonis bona sit malis mala secunda vero sine dubio sicut nullorum est bonorum ita nulli bona Ideo vero secunda quia post illam primamest The first death of the bodie is good to the good and euill to the euill but the seconde death without doubt as no good man suffereth it so is it good to none and therefore it is called the seconde death because it followeth after the first Before the first death no man suffereth hell which is the seconde death and before wee maie auouch it of Christ wee must take all goodnesse from him for doubtlesse sayeth Austen no good man dooth suffer it And indéede howe pernicious it is to make the soule of Christ lyable to the death of the soule I shall afterwarde haue occasion to speake In the meane time S. Iohn affirmeth that hell goeth not before death but followeth after death I looked saith he and beheld a pale horse and his name that sate on him was death and HEL FOLLOVVED AFTER HIM and therefore it cannot stand with truth to subiect the soule of Christ yet liuing on earth to the very paines of the damned Fourthly their WORME in hell neuer dieth for so much as the remembrance of their sinnes committed against God euerlasting lie biteth and afflicteth the conscience Now in Christ as there was no taint of sinne so could there bee no touch of conscience accusing nor remorse of any transgression agaynst God With compassion of our sinnes he might be moued and troubled but worme of conscience hee could haue none who was priuie to his owne heart that he was holie harmlesse vndefiled and separated from sinners and therefore needed no sacrifice for his owne sinnes but as a faythfull and mercifull high Priest by the offering of him selfe once made an attonement for the sinnes of the people But what the paines of the damned are the sentence of the Iudge will best declare Discedite à me maledicti in ignem aeternum Depart from mee ye cursed into euerlasting fire prepared for the diuell and his Angels In which wordes there are foure things which by no meanes can agrée vnto Christ REIECTION MALEDICTION VENGEANCE OF FIRE CONTINVANCE THERIN FOR EVER As sin is a voluntary separation of man from god so hell is a totall and finall exclusion of the sinfull frō enioying the presence or patience of God anie longer The time of this life is the respite of Gods patience towards all the wicked with the ende thereof beginneth his eternall vengeaunce which wholie and for euer debarreth the workers of wickednesse from the kingdome of God This reiection the soule of Christ could not suffer beeing inseparablie ioyned to the Godhead of Christ. We must not in stead of a naturall and mutuall coniunction beléeue or teach a reall effectuall separation betwixt God and man in the person of Christ no not a perswasion thereof in the soule of our Sauiour which is all one with Desperation and sheweth the condition rather of the Reprobate then of the children of God much lesse of him that

motion of the mind is but a temptation to trie the heart or shew the strength of the godlie So was Adam tempted in Paradise by Eue and Eue by the Serpent to prooue howe mindfull they were and thankfull they would be for the blessings of God bestowed vpon them So was Christ tempted in the wildernesse by Satan and all his life long by the wicked which were to him but occasions to declare the innocencie and integritie of his humane nature But the inwarde temptation of the heart and conscience though it bee in all the children of Adam the elect themselues not excepted by reason of their flesh lusting agaynst the spirite their conscience accusing them for sinne and their fayth sometimes fainting yet in Christ wee must graunt no such thing because in him there was neither corruption of flesh nor remorse of sinne nor weakenesse of faith that shoulde anie kinde of waie bréede or yeelde to the worme that gnaweth at our consciences A desperate feare is when the wrath of God awaketh the wicked to knowe and acknowledge what vengeance is prepared for them in the life to come and so hauing lost both fayth and hope they fall to an horrible expectation of iudgement and flaming fyre which shall deuoure the aduersarie But yet euen these men whose case is most despaired are not while they liue heere on earth in the true paines of Hell but are as farre from that as expecting is from suffering The last I knowe not howe to call but by the name of a damned rather paine then feare which the wicked departed this life doe presentlie feele For paine that is present inflicteth rather torment then feare since feare is properlie the trembling at euill before it come and not the grieuing at it when it is come Of these foure impressions yee see which I attribute vnto Christ and which not Despairing or so much as doubting of his saluation we cannot ascribe to him without euident impietie And as for Christes suffering the same paines which the damned soules in Hell doe to my simple vnderstanding it is rather a dreame then a doctrine to bee taught in the Church of Christ. Did they defende as great sense and anguish of paine to haue beene in Christes bodie or soule as hell fire doth inflict to the damned though that were a verie presumptuous and audacious position yet is it not so impious as when they affirme he sufred the self same which the damned do For the damned haue many sorts of paines in hel which by no means could fasten on Christs person and since there be degrées of paine in hell euen for the damned these curious teachers must shewe vs which of these degrees Christ suffered by what warrant of gods word they a●iunge the very paines of hell to the crosse of Christ. To perswade them to hold fast the forme of wholsom words which the holy ghost obserueth throughout the scriptures I feare is but lost labor hauing lighted on a strange doctrine they are forced to vse strange spéeches such as no where are found in the word of truth expressing mans redemption by the death and bloud of Christ yet somwhat to rebate the heat of such as despise all other sufferings of Christ in respect of their hell-paines I think it not amisse to examine the weight of those allegations and reasons that are brought to support their assertion The proofs that are pretended for this opinion may be recalled to thrée principal heds which are these PREDICTIONS that Christ should suffer the paines of hell in soul CAVSES why he must suffer them SIGNES that he did suffer them Predictions that Christ should suffer the paines of hel are cited the se Thou wilt not leaue my soule in hell and againe The sorowes or streights of hell haue found me out beset me round The causes why he must suffer them are enlarged by some into many branches but may bee contracted into these two THE PART that chiefly sinned in man the VVAGES due to man for sin The WORKE of sin appeared first most in the soul of Adam therfore in y e satisfaction for sin the soul of Christ as they say must properly principally suffer The VVAGES of sin is expressely death both of soule and bodie and therfore Christ as our suretie and for our sinnes must taste of both as they affirm before he can discharge vs from both Signes that he did suffer were his AGONIE in the garden when he sweat blood which for a corporall death he would neuer haue don his COMPLAINT on the crosse that he was forsaken of God which as they thinke proouesh he felt in soule a most fearefull iudgement of God pronounced against our sinnes To euerie of these I will speake in order that finding the weaknesse of their foundation we maie the sooner see the lamenesse of their conclusion To the first I might answere with Saint Austen these words of Dauid specifie not anie suffering of hell paines on the crosse but rather a descent to the place of hell That the Lord after his bodie was dead came to hell is certaine enough for neither can the prophecie be contradicted which said Thou wilt not leaue my soule in hell which least anie man shoulde dare otherwise to interpret Peter in the Acts of the Apostles so expoundeth nor the wordes of Peter bee auoided where hee saith that Christ brake the sorrowes of hell the which could not possiblie take hold on him who then but an infidell will denie that Christ was in hell But with antiquitte I will not vrge them if the text doe not refuse their exposition I will release them this authoritie That this saying of Dauid doth not import anie paines suffered while Christ liued but some honour done to his soule after his death maie thrée waies be prooued by the wordes next praecedent by the words next adioyned and by the application which Peter maketh when he citeth this place The wordes next before which are these My flesh shall rest in hope note Christs buriall and this is brought as a reason why Christes bodie should rest in hope not on the crosse where it had no rest but in the graue after he was dead because thou wilt not leaue my soule in hell If this respected any thing endured on the crosse the holy ghost must haue saide in the person of Christ because THOV HAST NOT LEFT MY SOVLE IN HEL the paines and time were both past but he speaketh in the future tence of future things Thou wilt not leaue my soule in hell And this was the hope in which Christ died Now hope neuer tendeth to things past and known but to that which is to come This therefore toucheth somthing consequent after Christs death which he hoped for when he died and not anie paines suffered on the crosse or in the garden whiles he liued The words annexed infer the same Thou wilt not leaue my soule in

and dolent and the bodie by Gods iustice must be the instrument of her paine And here marke I praie thée Christian Reader whether this one argument doe not vtterlie ouerthrow all that this idle discourser hath doone and would doe in this whole pamphlet For nothing is more proportionable to Gods iustice then to ioine them in paine that were ioyned in sinne and to retaine the same order in punishing which they kept in offending But all prouocations and pleasures of sinnes the soule ●aketh from her bodie all acts of sinne she committeth by her bod●e therefore the iustice of God both temporallie and eternallie punisheth the soule by the bodie that as it hath beene the Instrument of her pleasure so it shall bee of her paine And if GOD obserue this course as well in his temporall as eternall vengeance on the sinnes of men whie then shoulde not the sufferinges of Christes soule by his bodie bee truelie and properlie a satisfaction for sinne which this great Doctor a little before said made not properlie to our Redemption For thy better instruction gentle Reader and my discharge that the soule taketh her occasions to sinne vseth her delightes in sinne and perfourmeth her attemptes of sinne with and by the bodie giue mee leaue in this point to bee somewhat the longer Caro est officina spiritus qui in ea et per eam quaecunque affectauerit peragit consummat The flesh saith Cyprian is the forge of the soule which in that and by that acteth and performeth whatsoeuer it affecteth Per quinque sensus quasi per quasdam fenestras vitiorum ad animam est introitus By the fiue senses of the bodie saieth Ierome as it were by certaine windowes vices or sinnes haue their entrance into the soule Nusquam animasine carne est quamdiuest in carne NIHIL NON CVM ILLA AGIT sine qua non est siquidem in carne cum carne per carnem agitur ab anima quod agitur in corde The soule saieth Tertullian is no where without the flesh as long as it is in the flesh SHEE DOTH NOTHING VVITHOVT THAT without which shee is not Euen that which is done in the heart the soule doth in her flesh with her flesh and by her flesh Yea hee presseth it farther and saieth A deó non sola anima transigit vitam vt nec cogitatus licet solos licet non ad effectum per carnem deductos auferamus a collegio carnis Et sine opere et sine effectu cogitatus carnis est actus Negent factorum societatem cui negare non possunt cogitatorum Et si anima est quae agit impellit in omnia carnis obsequium est So farre it is that the soule alone doth perfourme this life that the VERIE THOVGHTS IN THEM SELVES neuer brought to effect we take not frō the fellowship of the flesh Yea the very thought VVITHOVT ACT VVITHOVT EFFECT IS A DEEDE of the flesh Let them now denie that to be the soules companion in works which they cannot denie to bee her companion in thoughts For though it be the soule that mooueth and leadeth to all things yet the flesh addeth her seruice And least it should seeme strange that he affirmeth he pointeth to the words of our Sauiour out of the hart come euill thoughts How trew this is that Tertullian here voucheth thou shalt soone perceiue gentle Reader if thou behould men in SLEEPE in FRENSIES in LETHARGIES in APOPLEXIES where the substance of the soule is no waie touched or decaied but onelie the Instruments of her bodie which she vseth in perceiuing remembring vnderstanding anie thing are distempered or obstructed The experience hereof is so easie and euident euen to the simplest among men that I shall néede to spend no more words to the learned Tertullians conclusion is this deum non licet aut iniustum iudicē credi aut inertem iniustū si sociam bonorum operum a praemiis arceat inertem si sociā malorū a suppliciis secernat Non sit particeps in sententia caro si non fuerit in causa Non possunt ergo separari in mercede quas opera coniung it We maie not thinke God to bee an iniurious or a negligent Iudge iniurious if he exclude the soules companion in good works from the soules reward negligent if he excuse the soules partner in euill from the soules punishments Let the flesh haue no part in the sentence if it had no part in the cause They cannot be seuered in wages that were ioyned in worke If Tertullians assumption be true that in this life the soule can neither work speake perceiue desire nor think good or euill without the Instruments of her bodie excepting alwaies Gods power to inspire what pleaseth him for hee that framed the soule can alter and chaunge it at his liking by the immediate working of his spirit if Tertullians conclusion be true that God the righteous iudge of the world in his euerlasting reward of obedience likewise in his eternall vengeance for sinne will ioine and couple both bodie and soule togither then apparentlie NO SVFFERINGS ARE SO FIT in THE PERSON OF THE REDEEMER FOR THE SATISFACTION of sinne as those VVHICH ARE COMMON TO DOTH PARTS OF MAN namely which the soule suffereth from her bodie by her bodie which ouerthroweth all the Confuters vnsalted and vnsettled discourse of the soules proper and immediate suffering in the person of Christ Iesus Doe I then denie that the soule hath anie sufferings in this life and the next which come not by the bodie By no meanes For though those conioined sufferings be most answerable to sinnes committed yet the soule hath some proper punishments in this life as sorrow and feare when the bodie hath no hurt from which Christ was not frée as appeereth by his Agonie and so in the next the soules of the wicked haue griefe and remorse besides the paine of fier The remembrance of sinne shall not a little torment the wicked but perpetuallie afflict and gnaw their consciences as a worme that neuer dieth The losse of Gods fauour and kingdome shall not a little greeue them when they sée others receiued into that eternall ioye and blisse and themselues excluded Gehenna grauius est a dei beneuolentia excidere to fall from Gods fauour saith Chrysostome is more grieuous then hell it selfe and againe Ego illius gloriae amissionem multo amarius quam ipsius gehennae supplicium esse dico Intoler abilis quidem res est gehenna quis nesciat supplicium illud horribile tamen si mille quis ponat gehennas nihil tale dicturus est quale est a beatae illius gloriae honore repelli The losse of that euerlasting glorie I saie is farre bitterer then the torments of hell it selfe Hell is an intolerable thing and an horrible punishment who knoweth it not Yet if a man would put a thousand hels