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
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

worship the Sun in the temple which was dedicated to the Sunne What partes man hath from the starres according to the opinion of some of the Physitians So they worshipped the starres in Manasses time they worshiped the starres first because of their great light and beauty Secondly because of their influxe into the bodies below heere and Thirdly because they thought them living creatures and some Physitians held that man was opus siderum and that in his conception and generation he got his spirit from the Sun his body from the Moone and his concupiscence from Venus and his witt from Mercurie and his desire from Iupiter and his blood from Mars and his humours from Saturne Worshipers of the starres Gnobh de Kohabhim umasaloth cultores stellarum planetarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old they called all the gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtor de abreviat pag. 134. who had no knowledge of the true God and now they appropriate this name to those Christians who worship Idoles Lastly Manasses worshiped the infernall spirits and herein he exceeded all the rest of the Idolaters The decrease of this Idolatry was when Manasses repented hartily before his death The decrease when he lay fettered in Babell 2 Chron. 33. and being restored to the Kingdome tooke away the strange Gods and Altars and Images which hee had made and restored in Iudah Gods true religion except onely that the people sacrificed in the high places So the decrease of this Idolatry was in the dayes of Iosias Iosias did sundry things for the purging of this Idolatry 1 King 23. first he put downe the Idolatrous Priests their Chemarim who were blacke with the smoake of their sacrifices secondly he polluted Tophet that is hee appointed it for a place to cast out all their filth and their dead carkasses that so the people should commit no more Idolatrie there Hee polluted that place that is hee appointed it for pollution What it is to pollute a place see Lev. 13. the Priest shall pollute him that is he shall judge him to be polluted so Deut. 20.6 He that hath planted a vineyard and hath not prophaned it that is who hath not turned it to a prophane use for the fruit trees when they were planted in Israel the first three yeares none might eate of them for they were holden uncleane and the fourth yeare they were holy for the Priest to eate of them and then the fift yeare they were common and prophane that the people might eate of them Ier. 31.5 they shall plant vine trees upon the mountaines of Samaria and shall eate them as prophane things Iosias polluted this Tophet It was called before Vallis Hinuom afterward it was called Gehenna there was in it Esh tamid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuall fire to burne the bones and the fith which was cast there and because of the cruell torments which was used in it A resemblance betwixt Tophet and Hell therefore Gehenna is called hell and Christ alludes to this Mat. 5.22 He is worthie of the fire of Gehenna so Isa 66.24 seemes to allude to the punishment of hell taken from the punishment of those whose bodies were burnt there And they shall goe forth and looke upon the Carkasses of the men that have transgressed against mee for there worme shall not die neither shall the fire be quenched and they shall be an abhorring unto all flesh The carkasses of those that were cast into the valley of Tophet were full of wormes and the fire never died out there so the fire of hell burnes continually and the worme of one evill conscience shall gnaw them continually Ierusalem signifieth Heaven and the places without Ierusalem signified Hell The valley of Tophet was called Gehenna It is usuall in the scripture to compare Ierusalem Anagogice to the Church Gal. 4.26 So those places that are without Ierusalem are compared to hell and to the torments thereof catagogice as the lake of Sodom which burnt with fire and brimstone Rev. 19.20 was a type of hell so Gehenna Mat. 5. So the winepresse of the wrath of God was without the citie Rev. 14.20 so Mat. 8.12 he shall be cast into utter darkenesse utter darkenesse is an allusion to the darke prison which Peter was put in without the city Act. 12.10 And therefore the wicked are said to be excluded out of the holy citie new Ierusalem Le. 20. secondly hee polluted the graves of the Idolatrous Kings Princes and Priests Ier. 8.1 hee caused to take out the bones of the Idolatrous Kings of Iudah of the Princes and of the Priests and spread them before the sunne and the moone and all the host of heaven whom they loved they shall not be gathered nor buried but lie like dung upon the field Thirdly he brake to peeces the images and cut down the groves and filled their places with the bones of men 2 King 25.14 Fourthly he caused to take the bones of the Priests out of the sepulchers burne them upon the altars 1. Kin. 23.18 but the sepulcher of the man of God who proclaimed these things which Iosias did against the altar of Bethel he touched not Iosias made a reformation here of the whole land as well of Ierusalem as of Bethell Iosias did uprightly as his father David had done and trembled at Gods lawes and Iudgements 2 Chron. 34.2 yet the people would not heare the words of the prophets Ier. 25.3.4 calling them from their Idolatrie They sought not the Lord but worshipped the host of heaven Zeph. 1.5 remaining frozen in their dregges ve 12. and shewed themselves to be a nation not worthy to be beloved Zeph. 2.1 The rest of the Kings of Iudah untill the captivity set forward this Idolatrie more or lesse The rest of the Kings of Iudah untill the captivity set forward this Idolatry Lyke a leprosie it overspread them all Pro. 24.30 I went by the field of the sloathful by the vineyard of the man void of understanding loe it was all growne over with thornes and nettles had covered the face thereof and the stone wall thereof was broken downe The Docters of the Iewes by way of Allegorie apply this to the Kingdome of Iudah and to the Kings of it And they say Ahaz was the slothfull man and Manasses was the foolish man Ammon and Iehoiakim planted the nettles and the thornes and last the house it selfe the temple was destroyed in the dayes of Zedekias then the stone was broken downe Now when the Church waxed old in her adulteries God said now shall she and her fornications come to an end Ezechiel 23.43 Now all these things are written for ensamples and they are written for our admonitions upon whom the endes of the world are come 1 Cor. 10.11 that we should not be Jdolaters as they 1 Cor. 10.6.7 This Idolatrie was buried in the captivity and never revived againe At last this Idolatrie was

blotted out of his conscience But still he must be inforced to grant that there is a God when his conscience is wakened The conscience in the Syriack is called Tira Tara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figuravit Rom. 2. forma mentibus impressa there are some lineaments drawne in the conscience which cannot be blotted out which Iamlicus de mysterijs chap. 11. calls a touch of the dietie Things are not hidden in the conscience as in sinking paper where the letters can never be reade but they are written in the conscience as letters are written with the juyce of an Onyon where the letters at the first are not legible but hold them to the fire a little and then they beginne peece and peece to be legible So the things written in the conscience although at the first they seeme not legible yet hold them a little to the fire of Gods wrath they beginne presently to be legible as the letters which were written upon the wall with a finger to Belthasar there sinne is written with the point of a Diamont and with a pen of iron Ier. 17.1 Salomon sayes Prov. 26.3 that the whip is for the fooles backe when God beginnes to whip these fooles the Atheistes then they confesse that there is a God In their jollity amongst their companions they can propound this question whether there be a God or not but when they are brought to the gallowes and the rope about their necks then they beginne to cry peccavi and confesse that there is a God indeede There was controversie betwixt the Stoickes and Peripatetickes The Stoicke held that man had no passions in him and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Peripatetickes held the contrarie Now it fell out upon a time that a Stoicke and an peripateticke were sailing together in one shippe there arose upon a sudden a great tempest upon the sea the Stoicke began to looke pale the Peripateticke marked this and reasons this wayes against the Stoicke thou lookes pale Stoicke therefore thou art not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without passions He could not free himselfe of feare when he was in danger to be cast away So although Atheistes given to their lusts belch forth sometimes that there is not a God yet in their distresses they are inforced to grant it And as Tertullian writing against the Gentile who worshipped many gods observeth well in sport yee worship many Gods but when ye are in distresse yee looke not to the capitall where your many gods are but ye looke up to the heavens where the onely true God dwels So Atheistes are inforced to grant that in their perplexities which they denied in sport Object But how can we prove by reason against Atheistes that there is a God seeing to beleeve that God is is an article of our faith and that which we beleeve is not taken up by reason but by faith Ans Some articles of our faith are onely beleeved as the mystery of the Trinity and the Incarnation of Christ reason hath never place in these There are other articles of our faith againe that are both beleeved and taken up by reason as the creation of the world and the immortalitie of the soule these may be proved by reason and that there is a God Quest When we dispute against an Atheist proving that there is a God whether dispute we against him as Divines or as Physitians doe who brings their proofes from nature onely Answ We dispute against them as Divines although we use natural midses to this purpose Some articles of our faith are both beleeved and taken up by reason we dispute not as Physitians Round wounds or circular are hardlier cured then long wounds although the Chirurgian prove this by principles of Geometrie yet he cures not the wound as a Geometritian but as a Chyrurgian So although the Divine proves there is a God by midses taken from nature yet hee concludes not as a Physitian but as a Divine There are devils therefore there must be a God Argu. 1. Atheistes cannot denie but that there are devils and if they grant that there are devils they must grant also that there is a God But perhaps they will denie that there are devils what will they say then to the Demoniackes that are possessed and in strength surpasses many men and sometimes they speake both Greeke and Hebrew being Idiots and unlearned and if there were not such a spirit in them how could they doe these things and the devils being of such power and so malicious and cruell if there were not a superiour power to bridell them and to restraine their wickednesse they would presently turne all things upside downe Socrates being accused of Atheisme answered that he beleeved alwayes that there were genij both good and evill Argu. 2. The conscience of man proves that there is a God The second reason to prove that there is a God is taken from the conscience of man when a man commits a secret sinne which none is privie to Iustice requires that this sinne be punished and punished it cannot be unlesse there be both a witnesse a Iudge and a sentence given out This witnesse beares record but before whom not before man for no man knowes the fact This witnesse then must testifie before a higher Iudge before whom all things are knowne Darius made a decree Ezr. 6.11 that whosoever should alter his word that the timber should be pulled downe from his house and being set up that hee should be hanged thereon So the great King of Kings ordaines that men should be tried by their owne conscience and the timber of their owne house to torture them before him who is the great Iudge Bernard de interiore domo cap. 14. It was well said by Bernard In domo propria propria familia habeo accusatores testes judices tortores accusat me conscientia testes est memoria Iudex substitutus est ratio voluptas est carcer Timor tortor oblectamentum tormentum quotquot enim fuerunt oblectamenta mala tot erunt tormenta dira in paena nam inde puniuntur inde delectantur In my owne house and at home I have the accusers witnesses Iudges and torturers my conscience accuseth me my memorie is the witnesse my reason is the subordinate Iudge pleasure is the prison feare is the torturer delight is the torment for in whatsoever pleasure a man hath taken delight in with as many torments shall hee be punished The Lord the great Iudge hath appoinied this conscience as his deputie to testifie for him and to convict the evill doers Argu. 3. The diversitie of the faces of men proves that there is a God against the Atheist The diversitie of the faces of men proves that there is a God for looke upon a company where there are tenne thousand men yee will see them all distinguished by their faces this distinction of the faces of men