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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A65817 The Leviathan found out, or, The answer to Mr. Hobbes's Leviathan in that which my Lord of Clarendon hath past over by John Whitehall ... Whitehall, John, fl. 1679-1685. 1679 (1679) Wing W1866; ESTC R5365 68,998 178

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upon the Earth where 't is already And to shew that there is now and was then such a place as Hell look Prov. 15. 11. where 't is said that Hell and destruction are before the eyes of the Lord that is he knows what the wicked there suffer To end this see Mark 9. 44● 46 48. where 't is said the worm dieth not that is the lash of Conscience and the fire is not quenched speaking of a Man's being cast into Hell So then if the worm dies not the subject of that worm must live that is the wicked person and the fire of Hell is said to be as everlasting For 't is not quenched which must be intended never shall be quenched And to stop Mr. Hobbes his Mouth as to the eternity of punishment and reward look Matth. 25. 46. These shall go into everlasting punishment but the righteous into life eternal And that the Soul lives after the death of the Body until the resurrection see Eccl. 12. 7. where Solomon speaking of Man's dissolution saith The dust that is the Body shall return to the Earth and the Spirit to God that gave it And Acts 7. 59. Stephen when stoned said Lord Iesus receive my Spirit These two Texts must be intended of living Spirits for what should God do with dead Spirits which are nothing who is God of the living and not of the dead None of which Texts Mr. Hobbes takes any notice of save that in Mark of the worm not dying To which he saith 't is metaphorically to be understood and this answer would serve for any thing else as well as this I shall pass the rest of Mr. Hobbes his absurdities in this Chapter about these matters save one at the latter end where he jumps again into setting the place of Men's eternal happiness upon Earth and p. 246. cites Isaiah 33. v. 20 21● 22 23 24. to be full in the matter which is so far from the matter that it is only Scripture to signifie God's destruction of the Assyrians and the Iews deliverance from them But whether the punishment be by fire or without I shall not argue though the Texts say it is which are better authority than ever I heard to the contrary only I hope no Man will venture upon the punishment which is everlasting Matth. 25. 46. presuming upon Mr. Hobbes his assertions to be true Neither do I think any good Man will think the merits of our blessed Lord and Saviour the less for what Mr. Hobbes in this Chapter saith who after he hath been endeavouring to make all Religion a foppery to set up Idolatrous worship to debase our Saviour in respect of his miracles to make the credibility of the Scriptures questionable to deprive God of his Attributes now comes p. 248. to undervalue the sufferings of our Saviour and saith That the sufferings of our Saviour were no satisfaction or price for sin whereby Christ could claim right to a pardon for us from his offended Father but that price that God in mercy was pleased to demand And this he further explains himself in p. 261. I acknowledge that the sufferings of our Saviour were all that God demanded as a satisfaction for sin but when our Saviour had performed what God did require it was an absolute satisfaction And this is clear reason in the transactions of Men when the debt is paid by ones self or an other or that is paid that is required there is a full satisfaction and the prisoner or he that paid the debt may of right claim his discharge So may Christ of right claim a pardon for us from his Father when the satisfaction for sin is paid For although there was no reason that our Saviour should suffer for us but meer mercy as 't was God's mercy to accept of Christ in our stead yet 't is great Reason that when he hath suffered for our sins he should of right claim to have us delivered from the punishment of them And he was the true Scape-goat that carried all our sins into the Land of forgetfulness And Matth. 1. 21. He shall save his people from their sins that is by his merits defend them from his Father's wrath With which Text agrees 18. Matth. 11. 1 Tim. 1. 15. He came to save sinners and multitudes of Texts to this purpose And besides God when he first promised Christ to mankind said That he should break the Serpent's head that is by his own efficacy for he was God as well as Man and that gave power to effect and value to satisfie But Mr. Hobbes his conceit had been good in case that after a sinner had lain in Hell seven years God had said this is enough and had freed him Here 't is true the sinner could not have claimed a right to a pardon for what he had suffered but that suffering was all that God was pleased in mercy to demand for that a sinner can never make a full satisfaction for his sin But here we cannot but suppose God the Father and his Innocent Son as it were making I speak it with reverence a contract The Father as it were saying If you 'l suffer I will take it as a satisfaction for Man's sin And his Son saying I will for he voluntarily laid down his life it was not taken from him and those sufferings God would not dispense with suffer for sinners or in their stead Certainly now he hath suffered he may of right claim a pardon for sinners But as to this matter I wave further Discourse there being so many Treatises upon it Mr. Hobbes p. 250 251. saith That the Israelites obligation to obey Moses was only from their desire and promise at mount Sinai Exod. 20. 18. where they said Speak thou to us and we will hear but let not God speak to us lest we die Certainly any rational Man would wonder at such a fancy when 't is apparent that Moses was God's messenger by the many miracles wrought by his Hands both in Egypt from whence he led them and at the red Sea where they were miraculously saved and the Egyptians drowned and by many other miracles before they came to mount Sinai And upon that account as so apparently sent by God they were bound to obey Moses or disobey God himself and this promise at mount Sinai was only to free them from the terror they had undergone before But that which Mr. Hobbes drives at in this conceit may be to persuade Men that they need not obey any of the Prophets Apostles or Ministers of the Gospel since without their express promise so to do And so further labours to enervate the authority of the Scriptures and Gospel Ministry But as Mr. Hobbes gave Moses a smaller authority in this than one would have expect●d so in p. 252. he gives him and all succeeding Monarchs a greater trouble than 't is reasonable to impose upon them For he saith That all Soveraigns are the sole interpreters of God's commands and that