Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	brimstone_n	burn_v	lake_n	3,905	5	9.3448	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97247	The cure of preivdice, or, The doves of innocency and the serpents subtilty wherein the originall, continuance, properties, causes, endes, issue and effects of the worlds envie and hatred to the godly is pithily laid open and applyed. By R. Junius.	Younge, Richard.	1641 (1641)	Wing Y149B; ESTC R230928	73,141	127

the Spirit they shall speake evill of the things which they know not And whatsoever things they know naturally as brute beasts which are without reason in those things they shall corrupt themselves And that many shall follow their damnable wayes whereby the way of truth shall be evill spoken off And that as Jannes and Jambres withstood Moses so these also shall resist the truth being men of corrupt mandes reprobate concerning the Faith being before of old ordained to condemnation 2 Tim. 3.1 to 13. 2 Pet. 2.2 3.3 Iude 4.10 16 18 19. And so much of the continuance Now to wind up with a word of Application If it be so that all the godly that have gone before us ha●● beene envyed hated traduced nicknamed and persecuted by wicked men and all that come aft●r us shall be let no particular member of the Church looke to fare better then the whole body we see the Patriarchs went this way the Prophets this way the Apostles this way the Martyrs this way this way went all the Saints and servants of God and doe we looke for an easier way Yea if the dearest of Gods Children in former ages have suffered so much for Christ beene put to such cruell deaths and torments for keeping of a good conscience let us praise the Lord who hath dealt with us farre otherwise and pray for his Majesty to whom next under God we owe the thanks Yea if our Fore-fathers so willingly underwent those fiery tryals let none for shame shrinke under the burthen of an aiery tryall onely 2. If the brother persecute the brother the son the F●ther the Parent his Childe the Disciple his Lord thinke it not strange to be persecuted of any for lightly they which are not persecuted are persecutors themselves Qu. Having proved the Continuance of this Enmity in all ages now tell us what be the Signes and Properties of it Ans They are either Mentall Verball or Actual The first whereof are inward and secret the two later outward and manifest Qu. What are the mentall properties which you call inward and secret Ans They are foure in number First it is the manner of wicked men out of Enmity to envy the vertuous and good estate of the godly For envy shall lead the troope as Iudas lead the souldiers and it may challenge the first place in the right-hand file as pride doth in the Popes Catalogue of the seven deadly sinnes because it was the eldest and first borne sinne that ever was in the Devill after he was cast out of Heaven and the first that ever he begate upon our nature after we were cast out of Paradise which makes Saint Austin therefore call it as by a kind of excellency the Devils sin Thus Caine envied his brother Abel Gen. 4.5 Saul David 1 Sam. 18.28 29. and those unbeleeving Iewes Paul Acts 17.13 The wicked take as much delight to see the vertuous life of an holy man as fore eyes doe to looke upon the Sunne How contrary are good Angels and evill men The Angels rejoyce at that whereat these powre and stomack they are ready to cry and burst for anger at that which makes musicke in Heaven But why is it These Antipodes to vertue having lost all good themselves are vexed to see it in another a true note to know the Serpents seed by for it is the Devils cognizance 1 Iohn 3.14 15. as Love is Christs Iohn 13.35 And as it is the very Lees of vice so it hath a punishment answerable for by a just judgement of God their owne malice turnes back into their owne bowels as it is Psalm 7.14 15 16. and slayeth them as the swords of Gideons enemies kild themselves Iudges 7.22 For that none might have cause to envy the envious man againe but all to pity him envy it selfe is a fire which consumes that fuell a Worme which gnaweth that gourd a Viper which eats through those bowels a Moath which fretteth tha● garment wherein it is bred nourished and maintained it is the consuming of the flesh and rotting of the bones Prov. 14.30 And for hereafter if wicked men thus envy the vertuous and good estate of the godly in this World which is but their Hell or at least their Purgatory How will it gall them when they shall see Abraham and Isaac and Iacob and all the Prophets and Saints of God in the Kingdome of Heaven and themselves thrust out of doores and cast into the Lake which burneth with fire and brimstone This shall make them gnash their teeth for envy as our Saviour shewes Luke 13.28 Matth. 8.11.12 but how just is it with God that this fire of envy should be punished with the fire of Hell 2. Secondly it is their manner and property to contemne the supposed meane estate of the godly as Samballat Tobiah and Gershom with the rest of that crue contemned Nehemiah and the Iewes Nehem. 4.1 2 3. Thus Rabshakeh contemned Hezekiah and his people 2 Kings 18 19. to 36. and the Epiourean Philosophers Paul Acts 17.18 Whereas misery with good natures is made a loadstone of mercy with base mindes it is contrarily made a footstoole for pride to trample on and nothing so midnights the soule of him that is falne as scorne and contempt But you may observe That arrogancy is a weed that ever growes on a dunghill and from the ranknesse of that soyle she hath her heighth and spreadings for they are but puft mindes and frothy wits that get so to the top and bubble thus above inferiours As what makes them contemne us but together with pride their ignorance For alasse they take notice of our misery not of our happinesse Noahs vertues are not Chams admiration but his drunkennesse is his sport Wicked men are like those ill taught Children 2 King 2.24 that could upbraid Elisha with his bald head but had not the wit to consider how God had crowned that head with vertue and honour O that they could but see all that they would but say all as Ephialtes when one cast him in the teeth with his poverty answered Why dost thou not make rehearsall of other things also as that I love law and regard right But indeed this were to cleane our faces and foule their owne But let them insult for a while they cannot sit upon so high a cogge but may with turning prove the lowest in the Wheele as it fell out with Hammon who being now made Lackey to a despised Iew begins to envy where halfe an houre since he had scorned and misery like a Vulture must have some body to prey upon There is a continuall vicissitude of things The Righteous is delivered out of trouble and the wicked cometh in his stead Prov. 11.8 The wicked shall bee a ransome for the righteous and the transgressor for the upright Prov. 21.18 3 Thirdly it is their manner to rejoyce at the supposed evill estate of the godly as the Princes of the Philistims did at Sampsons blindnesse and bondage

the Sea Mark 9.42 That he will destroy them for ever and roote them out of the Land of the living whose tongues imagine mischiefe and are like a sharpe Razor that cutteth deceitfully loving to speake evill more than good Psalm 52.2 to 5. That hee will confound such as persecute his Children and destroy them with a double destruction Ier. 17.18 Yea that he will render unto there enemies seaven fold into their bosome their reproach wherewith they have reproached the Lord Psalm 79.12 In fine that he will rayne upon them snares of fire and brimstone with stormes and tempests Psalme 11.6 and after all cast them into a furnace of fire where shall bee wayling and gnashing of teeth for evermore when the just whom they now despise shall shine as the Sunne in the Kingdome of their Father They durst not doe as they doe to the godly Yea if they did beleeve but that one place 2 King 2.24 Where God caused two and fortie little Children to be devoured of wild Beares onely for nick-naming Elisha they durst not nick-name the religious as they doe But alasse they are so farre from beleeving what God threatens in His Word against these sinnes that they blesse themselves in their hearts saying wee shall have peace we shall speed as well as the best although wee walke according to the stubbornnesse of our owne wills so adding drunkennesse to thirst Deut. 29.19 Yea they preferre their condition before other mens who are so abstemious and make Conscience of their wayes even thinking that their God deceiveth them with needlesse feares and scruples as onc● Rabshakeb would have perswaded the Jewes touching their trust and confidence 2 King 18.22 25 30 32 33 35. Yea how i' st possible that any wicked man should beleeve what is written of God in the Scripture especially touching his justice and severity in punishing sinne with eternall destruction of body and soule For did they really and indeed beleeve God when he saith that his curse shall never depart from the house of the swearer Zac. 5. They durst not sweare yea and forsweare as they doe much lesse durst they take a pride in oathing of it resembling Ballio the baud in Plautus who was not ashamed but even proud of Carting Yea which is worse reprove a swearer and he will sweare the more to spite you Which were not possible if believing God they did not what in them lyes give themselves over to the Devill Againe did they believe that neither fornicators nor Idolaters nor adulterers nor thieves nor murtherers nor drunkards nor swearers nor raylours nor lyers nor covetous persons nor extortioners nor unbeleevers nor no unrighteous men shall inherit the Kingdome of Heaven but shall have their part in that lake which burneth with fire and brimstone which is the second death 1 Cor. 6.9 10. Revel 21 8. they durst not continue in the practice of these sinnes without feare or remorse or care of amendment Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees they shall in no case enter into the kingdome of Heaven Matth. 5.20 And that without holinesse no man shall see the Lord Heb. 12 14. with many the like it were impossible they should live as they doe Yea if they did in good earnest beleeve that there is either God or Devill Heaven or Hell or that they have immortall soules which shall everlastingly live in blisse or woe and receive according to that they have done in their bodies whether it bee good or evill 2 Cor. 5.10 they could not but live thereafter and make it their principall care how to be saved But alasse they beleeve what they see and feele and know they beleeve the Lawes o● the Land that there are places and kindes of punishment here below and that they have bodyes to suffer temporall smart if they transgresse and this makes them abstaine from murther felony and the like but they beleeve not things invisible and to come for if they did they would as well yea much more feare him that hath power to cast both body and soule into bell as they doe the temporall Magistrate that hath onely power to kill the body They would thinke it a very hard bargaine to win the whole world and lose there owne soules Luk 9.25 But alasse if visible powers were not more feared than the invisible GOD and the halter more than Hell naturall men being like beasts that are more sensible of the flash of Powder than of the Bullet the World would bee over-runne with outrage Whereas now even the worst of the Serpents Seede by reason of Authority are kept in a meane betweene Devills and Christians so living like beasts because they thinke they shall dye like beasts without any answer for ought they have either acted or left undone True they doe not alwayes nor at any time altogether think there is no GOD or judgment to come Not alwayes for though at present they thinke their villany is unseene because it is unpunished according to that in the Psalmes The wicked thinketh there is no GOD and the reason followes his wayes alway prosper Psalme 10.4 5. yet none as Plato speakes are so confirm●d in Atheisme but some great danger will make them flye to the ayde of a Divine power Extremity of distresse will send the prophanest to God as the drowning man stretcheth out his hand to that bough which hee contemned whiles hee stood safe on shore Even Sardanapalus who for all his bould denying of God at every hearing of thunder was wont to hide his head in a hole Yea in their greatest jollity even the most secure heart in the world hath some flashes of feare that seaze on them like an Arrest of Treason for conscience cannot but somtimes look out of it selfe and see what it would not At least on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true though all their life they supposed it but a fable How oft doe those ruffians that deny God at the Tap-house preach him at the Gallowes and confesse that in sobriety of spirit which they oppugned in wantonnesse And not seldome are the most lethargized consciences so awakened ere they go to hell that Spira-like they depart desolate desperate in into hellish horrors Prosperity doth so tympanize mens soules and entranse them from themselves that they forget they hada Maker Who is God saith Pharaoh There is no God saith Nabuchadnezar What God can deliver out of my hand saith Rabshakeh I am God sayes Alexander But Nabuchadnezar found there was a God Pharaoh found what that God was Rabshakeh found to his cost that there was an Almighty God able to deliver in the Valleys as well as on the hills Alexander found hee was not as he supposed and confest that he knew himselfe mortall by two things viz. Sleepe and Lust And so it shall fare with these in the end They