Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	body_n	soul_n	spirit_n	5,761	5	5.6100	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

flame Dolet etiam anima non in corpore constituta nam utique dolebat dives ille apud inferos quando dicebat Crucior in hac flamma And not onely with present torment but with fear and expectation of future his case is like to a condemned malefactors who is adjudged to live two or three years under the place of execution the gallowes and all those instruments of death continually in his eye in the mean time he is bound with chains whipped with Scorpions fed with the bread of affliction Thus he is most exquisitely tormented with pain of the present and horrour of that future vengeance that is likely to fall upon him So the divels cry out Torment us not before the time But this is not all The dregs of this cup of vengeance are yet behind You shall dye that is your bodies at that dreadful day with the sound of the Trumpet shall be awaked like a Traytor to be brought before the Judge and shall hear that doleful doom Ite maledicti c. Go ye cursed Now the losse here shall be unspeakable In regard of losse He shall lose God and that losse is infinite because he is an infinite good not in regard of his power for that will be ever present to torment him but in regard of the light of his countenance that shall never more comfort him Mat. 25.41 here is a total desertion and a final exclusion from his presence Chrys Should any one suppose 1000 hells it will not be so much as to be driven from the happinesse of this beatifical glory Si mille aliquis ponat gehennas nihil tale dicturus est quale est à beatae illius gloriae honore repelli Oh what Tophet is not a Paradise what flames are not a bed of down to this that that God who is the comfort of our soules that wisheth and intreateth us now to be reconciled shall then shut up his tender mercies in eternal displeasure Ite maledicti c. Go ye cursed Again there shall be a total privation of all the gifts of the Spirit charity peace wisdome piety mercy and all the meanes that tend thereunto Word Sacraments c. But it may be they will like the losse of these In the next place there shall be a losse of the world and all the pleasure of that therefore St. Aug. notes that Abraham speaks to the rich man of good things past Omnia dicit de praeterito Dives erat epulabatur recepisti No meat nor drink cloathing company houses not so much as a drop of water to cool thy tongue Nay which is strange their very sins they shall lose some of them those sins which delighted them they cannot commit no adultery or lasciviousnesse no drunkennesse gluttony and revellings no Play-houses or brothel-houses there but those sins which shall torment them they shall be suffered to commit if God withdraw the light of his countenance Wicked men can comfort themselves with the creature now or if the creature deny them solace Gods people can encourage themselves in God but when both God and the creature are lost what comfort can there be You shall dye In regard of sense in hell In regard of sense a total and eternal bondage of the whole man when soul and body being re-united both shall be cast into that Lake of fire and brimstone where the body shall be terrified in all the senses in all the parts outer darknesse to the eye for there are flames but no light heat but no comfort to the ear howling of tormented spirits weeping and wailing and gnashing of teeth to the smell a stench of brimstone the very dregs of Gods wrath to the feeling exquisite pain by fire There shall be teares in the eyes for there is weeping and wailing horrour in the eares cursing and complaining brimstone to torment the tongue hands and feet bound with chains fire to torment the whole body but Oh forlorn wretch hear more terror yet But the most exquisite pain shall be in the soul because that is the fountain of sin which being infinitely abhorred by God in his wisdome he will find out and by his power execute some grievous punishment on it and this is termed fire a fire proportionable to a Spiritual essence if not in the nature of it yet by the supernatural power of the revenging Judge exalted to a height of transcendent efficacy and the soul though in the nature of it immaterial yet made passible by the power of a revenging Judge that noble celestial substance for subjecting it self willingly to brutish sensuality shall be unwillingly subjected to a sensual pain this pain is the more exquisite being principally in the soul that disease tormenteth most which seaseth upon the spirits Cain that felt but one spark of this fire was a perpetual vagabond Judas so tortured as to hang himself when he did but taste of this cup. Oh what will their torment be that drink the very dregs of this cup and live in the midst of these flames Now the intellect shall be perplexed with the continual meditation of this mourning that happinesse is lost through her own default and gnashing the teeth that others have it and the soul shall not chuse but reflect upon it self and behold her deformity and torment and shall have nothing to drive away this meditation The intellect shall represent this unto the will which shall hate it self and curse God that doth cause it to be captivated in those chaines of darknesse so that the soul shall for ever be a burthen to it self desire that it were annihilated and hate God that supports her in being the memory which is the souls storehouse shall continually reflect unto the conscience the cause of all this misery with a Fili recordare which shall be as a worm continually gnawing so that the soul shall hate God who cast it into that place and the Devil that torments it in that place and all the infernal spirits which add unto its torment and the blessed Saints and Angels which are in a better place as an unthrift lookes out at prison-grate upon men at liberty and the body as a companion of sin and wo and it self who through her own default is brought unto that place and by all shall be brought to those exigences which no tongue of man or Angel is able to relate But that which makes all compleat this shall be eternal heaven and all comfort are irrecoverably lost and the worme dieth not though this punishment cannot be infinite intensively for then it would annihilate the creature being finite yet in regard of duration it 's infinite that so satisfaction may be made to an infinite justice If the lives of all creatures were added together and spun out into one and at the expiration of that there might be an end of their torment it were some comfort Were they to expiate their sins with an Ocean of tears and yet but every thousand

yet he may set up his sailes and turn them into the wind When we have received the Spirir we are the instruments of the Spirit yet not passive ones but as servants that work by the direction of their Masters as the body works being enabled by the soul We are not saved altogether as we were created He made us not we our selves so he saveth us not we our selves that is as of our selves but being enabled by his Spirit and thus though it be true that he works in us both the will and the deed yet it is as true that we must work out our own salvation A silly Countrey-fellow once bought Orpheus his harp and thought it would make melody of it self without the touch of a skilful hand so do these men think of the Spirit that it will work in them though they be idle resist or quench the Spirit and turn the grace of God into wantonnesse thus making God the cause of their sins if not an efficient at least a deficient and they think they have done as much good and omitted as much evil as God by his grace enabled them I must tell our superstitious Baalites that this mortification Non fit per disciplinam Monasticam aut Baaliticam lanienam corporis sed per Spiritum resistentem operibus carnis is not done by Monastical discipline or by Baalitical cutting of the body but by the Spirit opposing and resisting the deeds of the body Though a man fast till he faint and dye cover himself with sackcloth day and night though he beat himself black and blue endure heat and cold as much as the body will bear not suffer their eyes to sleep or eye-lids to slumber it 's not their solitary caves or tedious pilgrimages many that do so nourish pride vain-glory self-confidence but it 's the Spirit of God and yet the Spirit useth other instruments The Word of God as a two edged-sword cuts the throat of our corruptions in prayer we lay them open to God presse him with his promise and get grace and assistance from him in voluntary chastning our selves ordinarily by sobriety in meat drink apparel recreation extraordinarily by prayer fasting weeping we do as it were with Gods plough soften our hard hearts and so extinguish this fire by withholding combustible matter or by those that are imposed by God In the former we take up our crosse in this it 's laid upon us In the one we turn without in this with a bridle in our jawes But the Spirit must diffuse it self through all these to make them effectual and without it these bodily exercises profit little the flesh will still recalcitrare therefore Monasticks and Anchorites have found corruption as strong in the Cloyster as in the Court in the Cell as in the City He that will not humble his body cannot will not humble his soul but he that humbleth his body without the soul loseth his labour Yea For Exhortation with your good leave I must tell the best man here that it is not enough that he hath begun well but he must go on So the Apostle writes to converted Romans so we speak to converted Christians you have done it Sacramentally make good your vow you have done it in profession let your practice be answerable you have done it really but it 's but in part continue in well-doing A good progresse and conclusion is necessary to life as a good beginning Take heed of beginning in the Spirit and ending in the flesh They that think they are mortified enough must mortifie that proud conceit or perhaps they will come short of life And for Catharists that boast of absolute perfection their reward shall be they lead themselves into a fools Paradise By all this which hath been said we may verifie that of our Saviour Matth. 6.14 Heaven it spued out the Angels that sinned and will not lick up the Devils vomit again But though it be difficult yet not impossible therefore I would not discourage any It 's easie to a spiritual man and me thinks the benefit should take away the difficulty Look unto Jesus the Author and finisher of our faith But alas these joyes are farre off and serve but little or else the taste of the world spoiles our relish Our teeth are so set on edge with these apples of Sodom that we cannot taste the fruit of the tree of life See what there is in the Text to encourage us 1. It 's but the deeds of the body to be mortified those which we may well spare God commands us not to destroy any faculty of the soul either to hurt the understanding or dull the apprehension or overload the memory or clog the conscience not to kill the body or consume the spirits by a dull austere melancholy not to destroy the forme or feature of it Religion it depriveth us of nothing that brings true pleasure or profit Adam in innocency glorified Saints and Angels God himself hath transcendent happinesse to which nothing can be added yet it 's the unhappinesse of some to think they cannot be merry unlesse they are mad nor happy except sinful that mortification abridgeth them of true delight Again these must but be mortified not utterly abolished We cannot abolish them to have no being but onely mortifie them that they do not reign so that while sin doth not prevail but thou groanest under the reliques of corruption God will accept thee and that thou mayest do this he gives thee his own Spirit to enable thee to the work offers thee a Crown of glory at the end of thy labour Surely if he had commanded thee a greater matter upon such termes wouldst thou not have done it What remaineth then but that we set about the work chearfully I exhort you all to be happy The fulnesse of glory will answer all the difficulties I can say no more Mortifie and you shall live If you will not kill you must be killed God hath proclaimed these deeds Traytors they have shed the blood of Christ done all the mischief in the world and in a word will undo our soules How can we but with indignation see strumpets more carefull to adorne their bodies then we our soules St. Augustine mournes to see Arius take more paines to go to hell then he could do to go to heaven How can we endure to see a Papist take more paines to scourge his body an earth-worme macerate himselfe to get wealth an adulterer dance attendance to fulfil his lust and yet in the mean time we do nothing to get to heaven Go home then with shame in thy countenance fasting weeping and mourning with anger indignation and holy revenge looke on that heart of thine that hath offered such indignity to heaven by an holy Anathema deliver that flesh of thine to Satan smite on thy thigh with Ephraim on thy breast with the Publican weep with David rivers of tears because others keep not Gods Law and weep bitterly with Peter