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
A29689	A golden key to open hidden treasures, or, Several great points that refer to the saints present blessedness and their future happiness, with the resolution of several important questions here you have also the active and passive obedience of Christ vindicated and improved ... : you have farther eleven serious singular pleas, that all sincere Christians may safely and groundedly make to those ten Scriptures in the Old and New Testament, that speak of the general judgment, and of that particular judgment, that must certainly pass upon them all immediately after death ... / by Tho. Brooks ...	Brooks, Thomas, 1608-1680.; Brooks, Thomas, 1608-1680. Golden key to open hidden treasures. Part 2.	1675 (1675)	Wing B4942; ESTC R20167	340,648	428

all the men which have been from Adams time till this day and which shall be to the end of the world and all the piles of grass in the world were turned into so many men to augment the number and that puntshment inflicted in Hell upon any one were to be divided amongst all these so as to every one might befall an equal part of that punishment yet that which would be the portion of one man would be far more grievous than all the cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began A Heathen Poet speaking of the multitude of the pains and torments of the wicked in Hell affirmed That although he had a hundred mouths and as many tongues with a voyce as strong as Iron yet were they not able to express the names of them But this Poet spoke more like a Prophet than a Poet. The Poets tell you of a place called Tartarum or Hell where the impious shall be eternally tormented This Tartarum the Poets did set forth with many fictions to affright people from vicious practises such as of the four Lakes of Acheron Styx Phlegethon and Cocytus over which Charon in his Boat did wast over the departed souls of the three Judges Aecus Minos and Rhadamanthus who were to call the Souls to an account and judg them to their state of the three Furies Tisophone Megaera Alecto who lashed guilty souls to extort confession from them of Cerberus the Dog of Hell with three heads which would let none come out when once they were in and of several sorts of punishments inflicted as iron chains horrid Purchas his Pilgrim 3d. 〈◊〉 pag. 407. 408. stripes gnawing of Vultures Wheels rowling great stones and the like In the Chappel of Ticam the China Pluto the pains of Hell were so desciphered that could not but strike terrour into the beholders some rosted in Iron beds some fryed in scalding Oyle some cut in pieces or divided in the middle or torne of Doggs c. In another part of the Chappel were painted the Dungeons of Hell with horrible Serpents Flames Devils c. In Hell saith Mahomet there is the floore of Brimstone Alchoran c. smoakie pitchy with stinking flames deep pits of scalding pitch and sulphurous flames wherein the damned are punished daily There the Wicked shall be fed with the Tree Ezecum which shall burn in their Bellies like fire there they shall drink fire and be holden in Chains of seventy Cubits In the midst of Hell they say is a Tree full of fruit every Apple being like to the head of a Devil which groweth green in the mid'st of all those flames called Zoaccum Agacci or the Tree of bitterness and the souls that shall eat thereof thinking to refresh themselves shall so find them and by them and their pains in Hell they shall grow mad and the Devils shall bind them with chains of fire and shall drag them up and down in Hell with much more which I am not free to transcribe Now although most of those things which you may find among many Poets Heathens and Turks concerning the torments of Hell are fictions of their own brains Yet that there is such a place as Hell and that there are diversity of torments there the very light of nature doth witness and hath forced many to confess c. And as there are diversity of torments in Hell so the torments of Hell are everlasting Mark every thing that is conducible to the torments of the damned is eternal 1. God himself that damns them is Eternal Deut. 33. 27. 1 Tim. 1. 17. 2. The fire that torments them is Eternal Isa 30. 33. cap. 66. 24. Jud. 7. 3. The Prison and Chains that holds them are Eternal Jude 6. 7 13. 2 Pet. 2. 17. Melancthon calls it a Hellish fery 4. The Worm that gnaws them is Eternal Mark 9. 44. 5. The sentence that shall be passed upon them shall be Eternal● Math. 25. 41. Depart from me ye Cursed into everlasting fire You know that fire is the most tormenting Of this fire see more in my Londons Lamentation on the late fiery dispensation part 2 page 105. to page 131. Element Oh the most dreadful impression that it makes upon the flesh Everlasting fire There is the vengance and continuance of it You shall go into fire into everlasting fire that shall never consume it self nor consume you Eternity of Eternity is the Hell of Hell The fire in Hell is like that stone in Arcadia which being once kindled could never be quenched If all the fires that ever were or shall be in the world were contracted into one fire how terrible would it be Yet such a fire would be but as a painted fire upon the wall to the fire of Hell For to be tormented without end this is that which goes beyond all the bounds of desperation Grievous is the torment of the damned for the bitterness of the punishments but it Dionys in 18. Apocalyps fol. 301. is more grievous for the diversity of the punishments but most grievous for the eternity of the punishments If after so many millions of years as there be drops in the Ocean there might be a deliverance out of Hell this would yield a little ease a little comfort to the damned O but this word Eternity Eternity Eternity this word Everlasting Everlasting Everlasting this word for Ever for Ever for Ever will even break the hearts of the Damned in ten thousand pieces O that word Never said a poor despairing Creature on his Death-bed breaks my heart The Reprobate shall have punishment without pity Drexel misery without mercy sorrow without succour crying without compassion mischief without measure and torment without end Plato could say That whoever are not expiated but prophane shall go into Hell to be tormented for their wickedness with the greatest the most bitter and terrible punishments for ever in that Prison of Hell And Trismegistus could say that souls going out of the body defiled were tost too and fro with eternal punishments Yea the very Turks speaking of the House of Perdition do affirm That they who have turned Gods grace into Wantonness shall A●●wan Mah●m c. 14. p. 160. c. c 20. p. 198 c. abide eternally in the fire of Hell and there be eternally tormented A certain Religious man going to visit Olympius who lived Cloistered up in a dark Cell which he thought uninhabitable by reason of heat and swarms of Gnats and Flyes and asking him how he could endure to live in such a place he answered All this is but a light matter that I may escape eternal torments I can endure the stinging of Gnats that I might not endure the stinging of Conscience and the gnawing of that Worm that never dyes this heat thou thinkest grievous I can easily endure when I think of the eternal fire of Hell these sufferings are but short but the

of future deliverance and present support and 5. By denial of Protection and 6. By withdrawing of all solace and comfort Now it is foolish and impious to think that Christ was forsaken any of the first four ways for the unity of his person was never dissolved his graces were never either taken away or diminished neither was it possible that he should want Assurance of future deliverance and present support that was Eternal God and Lord of Life but the two last ways he may rightly be said to have been forsaken in that his Father denied to protect and keep him out of the hands of his cruel bloody and merciless Enemies no ways restraining them but suffering them to do the uttermost that their wicked hearts could imagine and left him to endure the extremity of their fury and malice and that nothing might be wanting to make his sorrows beyond measure sorrowful withdrew from him that solace and comfort that he was wont to find in God and removed far from him all things for a little time that might any way lessen and asswage the extremity of his pain Secondly That Jesus Christ did feel and suffer the wrath of God which was due unto us for our sins The Prophet Isa 53. 4. saith That he was plagued and smitten of God and ver 5. The chastisement of our peace was upon him To be plagued and smitten of God is to feel and suffer the stroak of his wrath And so to be chastified of God as to make peace with God or to appease him is so to suffer the wrath of God as to satisfie God and to remove it And truly how Christ should possibly escape the feeling of the wrath of God incensed against our sins he standing as a Surety for us with our sins laid upon him and for them fully to satisfie the justice of God is not Christianly or rationally imaginable And whereas some do object that Christ was always the beloved of his Father and therefore could never be the object of Gods wrath I answer By distinguishing of the person of Christ Sol. whom his Father always loved and as sustaining our sins and in our room standing to satisfie the justice of God and as so the wrath of God fell upon him and he bore it and so satisfied the justice of God that we thereby are now delivered from wrath through him So the Apostle Rom. 5. 9. Much more being justified by his blood we shall be saved from wrath by him 1 Thes 1. 10. And to wait for his Son from Heaven whom he raised from the dead even Jesus which deliverod us from the wrath to come It is a groundless conceit of some learned heads who deny the cause of Christs Agony to be the drinking of that Cup of wrath that was given to him by his Father saying That the sight of it only and of the peril he saw we were in was the cause of his Agony for the Cup was not Joh. 18. 11. only shew'd unto him and the great wrath due to our sins set before him that he should see it and tremble at the apprehension of the danger we were in but it was poured not only on him but into him that he for the sins of his Redeemed Ones should suffer it sensibly and drink it that the bitterness thereof might affect all the powers of his soul and body for the Scripture do's sufficiently testifie that not only upon the sight and apprehension of this wrath and curse coming on him the holy humane Heb. 5. 7. Nature did holily abhor it but also that he submitted to receive it upon the consideration of the divine decree and Math. 26. 38 39 42 44. 1 Cor. 6. 20. cap. 7. 23. agreement made upon the price to be paid by him and that upon the feeling of this wrath this Agony in his soul and bloody sweat of his body was brought on But how could the pourings forth of the Fathers wrath upon Quest on his innocent and dear Son consist with his Fatherly love to him c Even as the innocency and holiness of Christ could well Answ consist with his taking upon him the punishment of our sins for even the wrath of a just man inflicting capital punishment on a condemned person put case it be his own Child can well consist with Fatherly affection towards his Child suffering punishment Did you never see a Father weep over such a Son that he has corrected most severely Did you never see a Judge shed tears for those very persons that he has Condemned There is no doubt but wrath and love can well consist in God in whom affections do not war one with another nor fight with reason as it often falls among men for the affections ascribed unto God are effects rather of his holy will towards us than properly called affections in him and these effects of Gods will about us do always tend to our happiness and blessedness at last how-ever they are diverse one from another in themselves Thirdly That Jesus Christ did feel and suffer the very torments of Hell though not after a Hellish manner I readily grant that Jesus Christ did not locally descend into Hell to suffer there amongst the damned neither did he suffer Hellish darkness nor the flames of Hell nor the Worm that never dyes nor final despair nor guilt of Conscience nor gnashing of teeth nor impatient indignation nor eternal separation from God these things were absolutely inconsistent with the holiness purity and dignity of his person and with the office of a Mediator and Redeemer But yet I say that our Lord Jesus Christ did suffer in his Soul for our sins such pain horror terror agony and consternation as amounted unto cruciatus infernales and are in Scripture called The sorrows of Hell The sorrows of Hell did compass me about or the Psal 18. 5. cords of Hell did compass me about such as wherewith they bind Malefactors when they are led forth to Execution Now these sorrows these cords of Hell were the things that extorted from him that passionate expostulation My God my God why hast thou forsaken me Math. 27. 46. Christs sufferings were unspeakable and somewhat answerable to the pains of Hell Hence the Greek Letany By thine unknown sufferings good Lord deliver us Funinus an Italian Martyr being asked by one why he was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. and Mon. fol. 853. merry at his death sith Christ himself was so sorrowful Christ said he sustained in his soul all the sorrows and conflicts with Hell and death due to us by whose sufferings we are delivered from sorrow and the fear of them all It was a great saying of a very learned man that setting Iniquity and Eternity of punishment aside which Christ might not sustain Christ did more vehemently and sharply feel the wrath of God then ever any man did or shall no not any person reprobated and damned excepted and certainly the reason annexed