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
A34447	Misthoskopia, A prospect of heavenly glory for the comfort of Sion's mourners by Joseph Cooper ...	Cooper, Joseph, 1635-1699.	1700 (1700)	Wing C6058; ESTC R23381	387,192	690

thereof to rage and burn so furiously that all Rhetoricians in the Word have not Expressions comprehensive enough to set forth the Horror of it Think often therefore of the Hell of Sin and by that means through the Grace of God thou wilt save thy self from the Hell of Punishment 6 AND lastly consider the Eternity of Hell Torments which inevitably will seize upon you in case you fall short of Heaven and Glory and let that prevail with you to make sure of them Now God sets before you the recompence of Eternal Life But in case you make light of that to be sure Eternal Death and Misery will be your portion You cannot refuse an Eternal Weight of Glory but you must needs expose your selves to an Eternal Weight of Wrath. Whoever turn their Backs upon Heaven falling short of that they fall into Hell irrecoverably (a) Mark 9.44 where the Worm dieth not and the Fire is never quenched As the Fire of Hell is unquenchable so the Worm of Conscience is unendable Neither can the Fire of Hell be quenched that it should not for ever burn you nor yet the Worm of Conscience that Bosom Fury by any means be finished that it should not Everlastingly torment you 'T is storied of Caius Caligula that having condemned a Malefactor he would give order to the Executioner so to strike that the party might feel himself dying and suffer the pains of a lingring Death Thus poor self-destroying Sinner will it with thee in case thou make not sure of Heavenly Glory (b) Revel 9.6 Constat quod sicut finis non est gaudio bonorum ita nec tormento malorum Greg. Dial. Thou must ever be dying but never dead ever seeking Death but never find it Thou shalt follow after it but it will ever fly from thee As the Righteous shall be blessed with an Eternal Sun-shine of Love and Glory So the wicked they shall all be inveloped in an Everlasting Night of Horrour Wrath and extremest Anguish Whilst the Righteous are called up into Heaven there to be with the Lord for ever (c) 2 Thess 1.9 The Wicked these are the Men these are the Women that must then be punished with Everlasting Destruction from the presence of God and from the Glory of his Power In Hell the damned shall never be able with Agag to say the bitterness of Death is over But when for millions of Ages they have lain broyling upon the Grid-iron of God's sorest displeasure still they will find bitterness to come Wrath to come Torment to come Fire and Brimstone to come that will burn them without quenching for ever As the People of God shall rest with him in Glory for ever So the Wicked must be kept for ever upon the Rack of God's fierce indignation As the Saints Heaven so the Sinners Hell hath Eternity written upon it There is no fear of falling from Heavens Happiness nor any hope of ever escaping the Torments of Hell The Saints Joys and the Sinners Groans will run parallel with all Eternity And look as the Pleasures of the one shall never have any period so the Pains of the other shall never have any end The Wicked in Hell they can neither cease to be miserable Though now they will infinitely desire it yet there is no possibility of returning to that dark Abyss of nothing whence first they were taken or of hiding themselves for ever according to the Socinian dotage in the most abhorred State of Annihilation Nor yet according to Origen's wild Opinion any hope of a Goal-delivery out of that infernal Prison as if the Mercy of God hyperbolizing into a Solescisme of foolish Pity towards the damned in Hell the very conceit whereof borders nigh upon the Confines of Blasphemy would at last after some few Centuries of Years rescue both Men and Devils out of the sure Hands of Divine avenging Justice (d) Cum peccatores peccent contra Deum qui aeternus est conveniens est ut poena aeterna eis ex divina justitia inferatur Aq. Sup. 3. part q. 99. a. i. o. The infinitely Glorious Majesty of God by their Sins was offended which must needs derive an infinite guilt and demerit upon them binding them over to suffer an infinite punishment But because no punishment can be intensively infinite in the degrees and greatness of it as being a thing impossible that a finite Vessel should hold an infinite Wrath (e) Cum non possit esse infinita poena per intenticuem quia creatura non est capax alicujus qualitatis infinitae requiritur quod sit saltem duratione infinita Aquin. ibid. that the back of a Poor finite Creature should bear an infinit Stroak why therefore it must be extensively infinite what is abated in greatness must be made up in the Everlasting Duration of the suffering and so the whole penalty will always be suffering but never suffered always will the Sinner be burning but never burnt nor ever come to any end of his Torments The Sinner he despised an Eternal Happiness making light of the greatest Salvation (f) Factus est malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum August de Civit. Dei l. 21. cap. 12. and therefore how justly doth he now fall under an Eternal Misery whilst everlasting Wrath and Damnation take hold upon him Who more deservedly shut up in Everlasting Chains under Darkness than such as willfully go on to neglect Eternal Mansions of Glory Such is the desperate madness of wicked Men (g) Peccator punitur poenâ aeternâ quia peccavit suo aeterno id est sine fine Pic. Mirandula Apolog. quaest 2. that all their Life long Heaven and Glory are neglected and nothing but the Pleasures of Sin delighted in So that wicked Men thus Sinning in their Eternity no wonder though they be punished in Gods Eternity they sinning so long as they had a life to live how justly doth God ret●liate punishing all their Wickedness and Sins upon them so long as he lives Because the Righteous God lives for ever therefore the Wicked and the Ungodly they must die for ever be damned for ever be tormented for ever (h) Ad magnam justitiam judicantis pertinet ut nunquam careant supplicio qui in hac vita nunquam voluerunt carere peccato Gregor lib. 34. mor. cap. 2. Iniqui ideo cum fine deliquerunt quia cum fine vixerunt voluissent quippe sine fine vivere ut sine fine potuissent in suis iniquitatibus permanere Nam magis appetunt peccare quam vivere Greg. Dialog 4. c. 44. Their desires of sinning were infinite had they lived for ever they would have sinned for ever And how Righteous a thing is this with God that they should have punishment without end who had he not stopped them in the swiftest career of their carnal Pleasures by the unwelcome arrest of Death would ne●●r have put any end to their

all degrees of Comparison better The Quiet Haven is better than the Wreckful Sea the Victorious Triumph is better than the Doubtful Battel the Joy of Harvest is much better than the Toil of Seed-time But to be with Christ enjoying everlasting Communion with him and the Beatifical Vision of God in him this is best of all this indeed is the Heaven of Heaven and the very life of that Happiness which in all our Obedience we should look after 5. WE are to have Respect in our Obedience to the Recompence of Reward not Servilely as Persons that are meerly acted by a Spirit of Bondage but Ingenuously and out of a principal of Love to that God who hath prepared it for us A Christian by patient continuance in Well doing should seek after Heaven and Glory not for fear of Wrath and Hell but for the Love-that he beareth to the God of Heaven Whilst we look at the Recompence of the Reward we should be drawn to walk in Obedience before God not with Cords of Fear but with the Ba●ds of Love As the Love of God to us was the Spring of all his gracious Dispensations towards us so our Love to God should be the rise of all that we do in Obedience to him making us Serve the Lord rather out of Choyce than of Constraint The Obedience of those that have an eye to Heaven and Glory should not be a Legal Debt but a Free Will-Offering It should not be a Necessitated Service extorted by fear of Hell and Wrath but an Eucharistical Sacrifice drawn out by the Love of God shed abroad in our hearts The motion of all wicked Men in the Service of God is Compulsory and Violent nor will they act any further therein than they are driven by the Spirit of Bondage and the dreadful Estuations of their own accusing Consciences But you that ever look to get the Reward of Eternal Life your Souls must be acted in the Service of G●d by the Spirit of Adoration the Chariot wherein you move towards Heaven ¶ Psal 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortum ducit significans donum oblationem Eucharisticam et inde Metaphoric●● de eo dicitur quem ultro suus animus invitat de excitat ad aliquid prompte agendum vel conferendum should be all Paved with Love you must shew yourselves to be a Willing People indeavouring to be chearful unconstrained and ingenuous in the Service of God 'T is the Property of Hypocrites to serve the Lord as of Constraint and not Willingly their Obedience is Forced like Water out of a Still by the Fire and whatever they do in the Service of God 't is wholly for Fear as the Parthians Worship the Devil that he may not hurt them So that if you take away all conceits of Danger all Workings of the Spirit of Bondage the terrours of a troubled Conscience together with the Fears and Pre-occupations of Hell why now the Chariot wheels of their Souls are taken off neither will they any longer run the ways of God's Commandments because that which was the Spring of all their Endeavours is now taken away But with you Christians whose Eye is rightly fixed upon the Recompence of the Reward it must not be thus The Spring of your Obedience must not be the slavish Fear of Wrath and Hell but sincere and unfeigned Love to the God of Heaven ¶ Rarissime accidit imo vero nunquam ut quisquam veniat volens fieri Christianus qui non sit aliquo Dei timore perculsus Austin de Catechiz and Rudik cap. 5. INDEED when first we begin to set out in the ways of Grace we are then rather acted by the Terrours of Sinai than by the Comforts of Sion by the Curses from Mount Ebal than by the Blessings from Mount Gerizim by Fear than by Love and by the Spirit of Bondage than by the Spirit of Adoption But having tasted that the Lord is gracious we must now learn to serve him with a more free and ingenuous Spirit Our Obedience must now no longer be Compulsory and as of Necessity but Spontaneous ¶ Psalm 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque musae Hebraicas salutarunt vel a limine sciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse non simpliciter velle sed cum affectu ut proprie judicetur beneplacitum Cham. and Voluntary as a matter of greatest Delight and Complacency to us Heaven and Hell display'd and drawn out before our Eyes in their lively Colours do usually most work upon us and leave the deepest Impression behind them when first we go about to reform our ways then Hell is the great Inducement to shun Sin and Heaven is the grand Incentive to an Holy Life and Conversation But yet our Obedience must afterwards be more free and spontaneous running sweetly in the smooth Channel of Love to God and his Glory and not in the rugged Channel of the slavish Fear of Wrath and Hell and everlasting Burnings Those workings upon the Soul which come from Fear they do usually prove Abortive When that Obedience which proceeds from a Principle of Love is never blasted but grows up into the Flower of eternal Glory There is in Fear a debilitating Power making the motions of the Soul like those of the Paralitick Weak and Trembling it contracts and freezes up the motions of the Soul it clips the Wings and takes off the Chariot Wheels But now Love it 's a vigorous active Grace * Aggreditur amor divinus ardua labores non recusat obdurat in periculis confortat animos debiles addit calcaria ignavis audere facit pusilanimes difficultates enim non ratione metitur sed desiderio Granateusis de Amore Dei p. 15. putting not only Strength but a kind of Omnipotency into the Soul the motions of Love are unresistible it despiseth Dangers tramples upon greatest Difficulties facilitates the hardest Province and maketh the Work of Obedience how displeasing soever to Flesh and Blood come off with delight ¶ Sectamini Fratres Charitatem inquit Bernardus quae expellit timorem quae non sentit laborem quae noti spectat merita quae non quaerit praemium et tamen plus ad virtutem allicit quam reliqua omnia Whatever Sacrifice of Obedience proceeds from the fear of Wrath and Hell why 't is offered up to God grudgingly and with a sparing hand But that Obedience which flows from a Principle of Love to God it must needs be performed without Murmuring and that with much Cheerfulness Delight and Gladness of Soul A Man that is acted by nothing but the fear of Wrath and eternal Misery cannot choose but move slowly in Heaven's way But when once the Soul is steeped in the Love of God this now is like Oyl to the Joynts like Sails to the Ship like Wings to the Bird or like a Spring within that sets all the Wheels of Obedience on Work for God Yet mistake me not neither as if I thought all