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	lord_n	rain_v	2,569	5	11.8203	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

space of repentance through the length and ●lownes of their punishmēt for it cannot be doubted but that innumerable persons feeling the dreadfull hand of God in so horrible a castigation had true penitency and remorse of their Sinnes and obtayned mercy and pardon for the same As the like is accustomed to fal out in dāgers of shipwrack where many most wicked men flie to God with great shew of piety who conceauing a deepe remorse of their former iniquities and promising an amēdment do purchase their soules saluation by the losse of their bodyes All heathen historiographers make mentiō of this floud and the Arke as witnesseth Iosephus in his first booke of Antiquities c. 4. where he addeth that euen in his tyme the remnants and broken peeces of the Arke were accustomed to be shewed amongst the Armenians The second example of diuine reuenge may be the ouerthrow of Sodome and those other adioining cittyes when God destroyed all that region with their inhabitants for their abhominable wickednes with a shower of brimstone sent from heauen This inexplicable calamity Moyses thus descrybeth Genes 19. Sol egressus est c. The Sunne did rise vpō the earth whē I o● entred into Zoar then the Lord rayned vpon Sodome and vpon Gomorrha brimstone and fyar from the Lord out of heauen and ouerthrew those Citties and all the plaine and all the inhabitants of the Cittyes and that that grew vpon the earth There had scarcely passed foure hundred yeares from the flouds whē this hapned by the which they were made lesse excusable who notwithstanding the late and fresh memory of so great a chastisment would ingurgitate themselues into all kind of wickednes chiefly into most filthy and beastly lusts which was indeed the chiefest cause of the foresaid inundation Certainly both the mercy iustice of God did shine most wōderfully in this worke His mercy in that God at the praiers of Abrahā shewed himselfe most ready to spare Sodome if therein could be found but ten iust persons Now what greater benignity and fauour can be conceaued then to spare ten thousands wicked persons for the sakes often holy men liuing among them So preciable and estimable is the life of vertuous men in the eye of God His iustice in like sort appeared seeing that so vnexpectedly as not fearing any such matter and in so short a tyme of repentance God oppressed them with so cruell and dreadfull a torment for what is more terrible then an impetuous precipatiō and falling downe from heauen of burning sulphur or brimstone in so great abundāce The waters all round about became so bitter hereby that no liuing thing remained in them yea the neighbour places also by reason of the filthy stench thereof were made sterill and barren so as euen to this day they bring forth nothing but certaine aples full of a stinking dust seruing only as signes and remembrance of Gods ire indignation For God was willing by this example to manifest vnto sinners what they were to expect after this life to wit sulphureous fyer and eternall vastity or destruction The third example may be that manifold castigation of Pharao and the Egiptians for not dismissing and setting at liberty the people of God Moyses describeth this most euidently who was not only present among them but also an arbitratour or gouernour whome God vsed as his instrumēt both in inflicting continuing and ceasing those punishments First God conuerted all the waters in Egipt whether riuers lakes or welsprings into bloud this thus continued for the space of seauen dayes Secondly he brought into Egipt such an abundance of frogs as that they filled all the houses of the Egiptians infecting all things with a loathsome smell Thirdly next after the frogs the Cimises succeeded all the dust in Egipt being suddenly conuerted into thē These Cimises were a small kind of Gnats armed with a very sharpe sting in the forhead pricking the skin of a mās body with payne and sucking bloud though Iosephus l. 2. c. 5. is of opinion that they were lyce breading among so great a multitude of the Egiptians feeding vpon their flesh Fourthly all these seuerall plagues ceasing at the earnest prayer of Moyses and Pharao notwithstanding persisting in his former contumacy God did send whole swarmes of flies with the which the Egiptians were wonderfully molested Fiftly after the flies came a general infection of the beasts by meanes whereof all the Horses Asses● Camels sheep Oxen and Kyne throughout all Egipt those only preserued which belōged to the children of Israel did perish Sixtly after this plague presently followed the scab or scuruy extremely exulcerating and afflicting the bodies of men and beasts yet remaining Seuenthly ensued a most cruell haile mixted with thunder the like whereto was neuer seene in Egipt before through the impetuous violence whereof all liuing Creatures which were abroad in the fields were killed as also all groues and vndergroaths and the like were pulled vp and ouerthrowne Eightly followed a huge number of Locusts these deuoured euery thing that the hayle and thunder had spared in like sort they wonderfully afflicted mens bodyes with their by ●ings sharp nayles beating of their winges filthy excrements smel Ninthly this chastisement at the intercession of Moyses also ceased but when as Pharao would not stand to his promises succeeded most horrible darknes throughout all Aegypt that place where the Israclites inhabited only excepted this continued three dayes it being such that no man could see āother neither durst any through feare moue out of the place wherein afore they were Tenthly after the light was restored and the King continuing stil obstinate there fell out a great destruction to wit in the midest of night in the compasse of one houre there were slayne by an Angell all the first borne of men and beasts so as no house or family was without griefe and lamentation as being depriued of that which was most worthy and deare to thē This plague hapned in the fourtēth moone of the first moneth The memory of this is yet so markable amōg the Iewes that they euen to this day do celebrate it with peculiar ceremonies to wit with the sacrifice of the Pascall Lambe the vse of their Azimes and the oblation of their first borne of any thing The Egiptians being consumed and wasted with such diuersity of calamities at length gaue liberty to the Israelites to depart away but a little after repenting thēselues of their former graunt they followed the Israelites with a mighty army thereby to bring them backe againe into their seruitude but they being almost ouertaken by the other betweene the sea and the mountaines and when there was no hope to escape God suddenly opened the sea so as a very broad dry way and great inough for the swift passage of an army was made in the channel from one shore to the other on the contrary side through which the Israelites securely passed ouer but the Aegyptians

doth not vnderstād it VVhen the wicked grow as the grasse and all the workers of wickednes do flourish then they shal be destroyed for euer But thou O Lord ●rt most high for euermore For loe thine enemies O Lord for loe thine enemies shall perish all the workers of iniquity shal be bestroyed c. Th●● farre in this placē and certainly the books of the Psalmes is full of such comminations and threats of punishments after this life of most seuere sentences of future retribu●● and recompensation according to eu●y mans works and merits 8. The eight In the booke of Ecclesiasticus c. 21. Stuppa collecta c. The congrega●● of the wicked is like to tow wrapped together their end is a flame of fire to destroy them T●● way of sinners is made plaine with stones but ●● the end thereof is hell darknes and paines The sense of the firster verse is that the whole multitude of the wicked shal be gathered together in one bundle and shal be like to tow folded together the which being thus made shall burne eternally For as a bundle of tow quickly taketh flame so the multitude of sinners being gathered together shall with small labour be set on fire This shal be effected in that terrible great day of the generall iudgment in the which all the chaffe shal be heaped together to burne and the wheat gathered to be laid vp in our Lords garner euen as Christ himselfe hath foretold Their end c. in t●● greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the last consummation end which the wicked shal haue after the which nothing is further t● be expected because they shall thus con●●●●e without end Thus in this word it is ●●●muated that the whole multitude of the ●●●ked shal be fit for nothing els then eter●●●●y to burne The other verse to wit T●● way of sinners is made plaine c. signisi●●● that the way and co●rse of wicked mē s●●●●es easy cōmodious sweet and like to away fairely paued but it endeth in a precipitious and steepe-downe place from whence who falleth falleth suddenly into h●ll where there is nothing but darkenes and eternall punishments 9. The ninth is out of the booke of Wis●●●●e c. 5. Where the lamentation of the dān●d is descrybed the which they vse in hel when they see the iust trāslated into glory and themselues east into such insufferable m●●eries Their complaint is this Nos insens●●● c. We fooles thought their liues madnes their ends without honour How are they accoūt●● among the children of God and their portion ●● among the Saintes Therefore we haue erred from the way of truth the light of righteousnes ●●●h not shined vnto vs and the sunne of vnderstanding rose not vpon vs c. 10. The tenth in Esay c. 30. Praparat●●●●●● heri Topheth c. Topheth is prepared of ●●●●● it is euen prepared by the King he hath ●●●●● it deepe and large The burning thereof ●● fire and much wood The breath of the Lord li●● a riuer of brimstone doth kindle it This text is interpreted by S. Ierome and some other ancient fathers of the place of Hell which long since was prepared by God the supreme King and iudge for the Diuels and his adherents which place is deepe as being in the lowest bowels of the earth and large that it may be capable of all bodyes The burning of it is fire meaning sulphureous fire and much wood that is the bodies of the damned which shall burne like to dry wood The sinners are tearmed in the Scripture dry wood the iust greene wood according to those words of S. Luke If these things happen in the greene wood what shall become of the dry wood The same significatiō of wood is in like sort gathered out of that passage of Ecclesiastes c. 11. If the tree do fall towards the South or towards the North i● the place that the tree falleth there shall it be Now if it be demanded by what force Hel fire is kindled the Prophet answereth in the former place The breath of the Lord like a riuer of burning brimstone doth kindle it And here by the words The breath of the Lord is vnderstood a stormy blast there caused by Gods power Or els a diuine and supernaturall force of God by the which that fire shall continually burne without consuming or wasting away And this ●●eath shall so kindle the fire in hell as if a ●●rrent of burning sulphur were powred ●●erein Now what can the mynd cōceaue ●ore horrible and dreadfull then this 11. The Eleuenth is also in Esay c. 33. ●onterriti sunt c. The sinners in Sion are afraid a feare is come vpon the Hypocrites who among vs shall dwell with deuouring fire VVho among vs shall dwell with euerlasting burnings Which passage of Scripture is expounded by many of the Auncient authours of the paynes and torments of Hell 12. The twelfth in Esay 50. Ecce vos omnes c. Behold all you kindle a fire and are compassed about with sparkles walke in the light of your fire and in the sparkles that you haue kindled This shall you haue at my hand you shal ●ye downe in sorrow This place of Scripture is not only vnderstood of that fire wherewith the Romanes vanquished the Iewes which through their sinnes they deserued but also of Hell fire which all sinners hau● kindled to themselues as S. Ierome and other Fathers do interprete for Sinnes are as it were certaine fiery seedes containing within them a secret flame which in its due tyme breaketh forth into an open fire Therfore how many sinnes ech Man hath so many hoat ashes of fire so many seedes of flames he hath as being inuisibly encōpassed with so many flames Againe Sinnes in the holy Scripture are compared to a matter easy to be set on fire as dry wood hay chaff straw and thornes Who therefore encreaseth the number of his sinnes gathereth together a combustible matter with the which he shal be eternally burned But to returne more particularly to the formet text Walke in the light of your fire that is cōtinue in your sinnes and increase flames which you begin to kindle This shall you haue at my hand Those are the words of Christ through whose iudgment sentence the Iewes were destroyed by fire all sinners not repenting shall hereafter be tormented with the same 13. The 13. Esay 60. Et egredientur c. And they shall goe forth and looke vpon the carkases of men that haue trangressed against me Their worme shall not dye neither shall their fire be quenched and they shal be an abhorring of all flesh The Prophet here calleth Carkases the bodyes of al the wicked both because they shal be like to dead carkasses for their filth stench as also in that they shal be hurled and cast vpon the earth and finally by reason they shal in H●ll like carkasses lye

to the day of wrath In these words holy Iob insinuateth that the doctrine concerning the punishment of the wicked after this life was generally knowne and made vulgar to others besides the nation of the Iewes euē in his owne tyme that is long before the dayes of Moyses for Iob is supposed to be more ancyent then Moyses In like sort Iob c. 20. thus further saith Luet quae fecit c. He shall pay for all things he hath done and yet he shall not be consumed he shall suffer according to the multitude of his inuentions In which words is signifyed the eternity of the torments of the wicked for the damned person shall so suffer that he shall neuer be consumed and wasted away but euer shal remaine whole to suffer fresh torments Againe in the same Chapter we read Omnes tenebrae c. All darknes shall be hid in his secret places the sire which is not blowne to wit by mās endeauour shall deuoure him that which remaineth in his tabernacles shal be destroyed 4. The fourth Psalm 11. Dominus interrogat c. The Lord will aske that is he wil try the iust and wicked but the wicked and him that loueth iniquity doth his soule hate Vpon the wicked he shall rayne snares fire and brimstome and stormy tempests this is the portiō of their cup. For the more full explication of this text it is first to be obserued that a sinner whiles he loueth sinne hateth his owne soule as here is said because he procureth to it an euerlasting euill for what hate can be greater then that which purchaseth to the hater so great a calamity Therefore euery sinner while he seemeth most to loue himselfe in doing all things which are gratefull to his lust affections and ambition doth then most hate himself to wit by falling into the greatest euil that is through an inordinate and intemperate loue of himselfe Vpon the wicked he shall raine snares These snares or nets are inextricable and indissoluble links of misery and euill for all future punishments shall become snares because they shall so firmely cleaue to the wicked as that by no art or meanes possible shall they be of force to free themselues of them for the shortest tyme. By the word shal raine two things are insinuated First that these euils shall come from a height to wit from the decree sentence of a heauenly iudge as raine descendeth from heauen Secōdly that with great force and wonderfull abūdance they shall precipitatly rush and fall vpon them fire and brinstone and stormy tēpests c. to wit their hereditary portion which for euer they shall enioy Fire with which their bodyes shal burne Brimstone with which they on each side shal be encōpassed And stormy tempests with the which the fire of hell and the brimstone shal be blowne In the greek text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spirit or force of a whirle wind In which words it may seeme to be implyed that a most rugged wind shal be stirred vp by diuine power by means wherof the fire those sulphureous lakes shall with a horrible noise cōtinually be blown This kind of fragour and sound is somtimes heard for the space of many dayes in burning moūtaines when they sēd out fire such burning sulphureous matter Some Deuines do vnderstād by the former phraze stormy tempests a diuine Power by the which hell fire shal be enkindled and continued 5. The fift is in Psalm 21. Pones eos c. Thou shalt make them like a fiery Ouen in time of thine anger The Lord shall destroy them in his wrath and the fire shall deuoure them The meaning of which place is that at that tyme when the Lord shall shew his anger that is when he shall iudge the world he ouerwhelme his enemies with a mighty fire so as they shall burne as if they were in an Ouen and then after he shall detrude them in his wrath into hell where they shal be tormented with euerlasting fire S. Ierome translateth the foresaid words praecipitabit eos he shall cast them downe headlong because after the fire hath once encōpassed them the earth gaping wyde they shal be precipitated and cast into the gulfe of Hell In the Hebrew it is deglutiet eos because the earth shall swallow sinners vp The fire shall deuoure them Yet not so as their bodies shall perish and decay but that they shal be on euery side so encompassed with fire as that they may seeme to be absorpt and deuoured with it 6. The fixt Psalm 140 Cadent super eos carbones c. Let coales fal vpon them let him cast them into the fire and into deepe pits that they rise not againe In which words is signifyed that not any momentary flame but a solid permanēt fire such as is of burning coales shall fall vpon sinners from the high commandemēt of the supreme iudge This shall promiscuously happē to all them at the last iudgement when through Gods appointment the fire wherewith the world shall burne shall torment sinners Let him cast thē into the fire that is first they shall here be punished with fire and then after they shal be cast into another fire to wit into Hell Those words into deepe pits that they rise not againe signify according to the Hebrew reading That after the wicked are heere punished with fire they shal be cast into that fire which is in the lowest ditches to wit into the infernall gulfe out of which they shall neuer be able to ryse 7. The seauenth Psalm 49. Laborabit in aeternum c. He shall labour for euer c. that is the sinner shal be punished for euer and shall neuer be extinguished and consumed away Againe in the same psalme we thus read Sicut Oues c. Like sheepe they lye in hel death deuoureth them that is sinners by ●eards and flocks shal be shut vp in the internall foldes like weake sheepe which cannot help themselues and death shal be their sheepheard who shall feed them with all bitternes for so the word feed is to be taken as appeareth out of the Hebrew Greeke text For in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is death shall gouerne them as a shepheard And the Hebrew signifyeth the like Behold here the sheepheard and Prince which gouerneth the dāned By the name of death is vnderstood either the Diuell the authour of death or els it is a Prosopopeia or forging and assigning of a person vnto death And deseruedly shall they haue death there for their sheepheard who here refused life for their sheepheard which was Christ. In the foresaid psalme we also thus read Introibit c. He shall enter into the generation of his fathers he shall not liue for euer And Psalm 92. Quam magnificata c. O Lord how glorious are thy workes and thy thoughts are very deepe An vnwise man knoweth it not and a foole