Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	fire_n	hell_n	worm_n	1,679	5	10.4739	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30248	The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...	Burgess, Anthony, d. 1664.	1651 (1651)	Wing B5663; ESTC R21442	243,318	299

godly this must be the more terrible because they are of a more tender apprehension As they say Christs bodily pain was more then other mens could be because of the excellent temper and tender constitution of his body so it is with the godly every expression of Gods anger fals like a drop of scalding lead into a mans eye the conscience of the believer when once awakened feels every frown of God like an hell Thus after the committing of gross sin God hides his face and then for the while they are like so many Cains and Judas's crying out Their sin is greater then they can bear and truly this worm would never die this fire would never be quenched in them did not God again take them into favor there is no difference between a man damned in hell and a godly man troubled in conscience but the adjunct of time one is perpetual and the other is not Now our Divines say That eternity is not essential to the punishment of hell for Christ suffered the torments of hell for us which yet were not in time eternal but accidental because those in hell are not able to satisfie Gods justice therefore they must continue there till they have paid the last farthing which because they cannot do to all eternity therfore they are tormented for ever Look upon David again in Psal 32.3 4. How it fared with him because of his sins My bones waxed old through my roaring all the day long my moisture is turned into the drought of Summer Did David speak these things hyperbolically and rhetorically only Did he not finde such anguish and consumption in his soul that he thought no words could express it and all this he saith was because of sin O then believe this and tremble lest such a whale of sorrow and grief should swallow thee up as did David Thus it was also with the incestuous person the devil was ready to swallow him up he was delivered to him to be tormented by him and can all this be done yet God take no notice of sin As the godly in this life time may have that joy in the Gospel which passeth all understanding and more then the heart can perceive so they may have for sin such trouble and spiritual desertions that shall make every thing their chamber the field a very hell to them and David in many Psalms manifesteth such desolation upon his soul especially this is seen in lapses when persecutions do abound and men through fear have denied that truth which in their consciences they were assured of We may read in Ecclesiastical Histories of the grievous wounds and gashes Gods people through frailty have made upon their own souls And as it is thus in matter of consolation so in the particular of sanctification how may you observe some who have been planted by Gods grace like a Paradise through their negligence and corruptions become like a parched wilderness was not David in his fall till recovered like a tree in winter though the moisture of grace was within yet nothing did outwardly appear Was he not like Samson when his hair was cut off not able to break the cords of sin he was tied in some have thought a godly man can no more fall from the degrees of grace then the essence state of grace but if sin increase and grow certainly grace must decrease for whether sin expel grace meritoriously only or formally still the introduction of the one must be the expulsion of the other Thus Rev. 2. the Church is reproved for abating in her first love and the people of God complain Why hast thou hardened our hearts from thy fear Isa 63.17 not that God doth infuse hardness but only he denieth mollifying grace And certainly a gracious tender heart must fear a deliverance up to hardnesse more then up to Satan Illud est cor durum quod non trepidat ad nomen cordis duri said Bernard That is an hard heart which doth not tremble at the name of an hard heart A godly man therefore may so provoké God that he be left in a senslesse stupid way acting sin without tender remorse and securely lying down therein Lastly The anger of God eternal cannot indeed be in the event upon him but yet it doth conditionally oblige him till he doth repent so that you may suppose a Believer to be damned if you suppose him not to repent A conditional Proposition Nihil ponit in esse but it doth in posse and therefore the Scripture makes such hypothetical Propositions wherein a possibility of Apostacy is supposed in the godly if left to themselves as in that famous place Ezek. 18.14 When the righteous man turneth away from his righteousnesse and committeth iniquity all his righteousnesse shall not be mentioned in his sins he shall die This place is not as some do to be understood of a righteous man in appearance only for it s opposed to a wicked man in reality and it is such a righteousnesse that if continued in he should have lived eternally Neither may we stretch it to an apostacy from the state of Justification as others do but it is to be understood as comminatory by way of threatning and supposition for it is true that if a godly man should forsake his righteousnesse it would not be remembred to him and therefore if you suppose a justified person not to repent of his grievous sins committed you may also suppose him to die in the displeasure and eternal wrath of God but this is more exactly to be considered of when we handle that Question Whether Remission of sin obtained may be frustrated and made void by new subsequent actual sins LECTURE XI HEB. 4.13 Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do ALthough this Text in the general sense of it will not fully prove Gods eye of anger against sin in justified persons yet because a more special scrutiny and search into the words will make much against the Antinomian Error and also because the Answers which are given to this Text and the like do contain grosse falshoods so that in the refuting of them all things in this controversie will be clearly discovered as also because that principal and noble Question How far Gods taking notice of sin to chastise and punish it is subject to the meer liberty of his will will in some measure be discussed I shall therefore insist upon this Text. Not that the Orthodox make it their shield of Achilles as the Antinomian slandereth Honey-comb p. 73. But because the vanity of that distinction which they make between Gods seeing and his knowing may be brought out from behinde the stuff where like Saul it had hid it self And first for the Text absolutely in it self The words are part of that excellent commendation which is given to Gods word The purity and power