Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	die_v	hell_n	worm_n	3,808	5	10.0013	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02785	A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.	Harward, Simon, fl. 1572-1614.	1604 (1604)	STC 12917; ESTC S116608	106,518	282

conceit of Purgatory or temporall punishments endured by the soules departed but as hauing an eye to the resurrection which was yet to ensue and neyther to be hastened nor to be deferred by any prayers and yet they prayed to testifie their hope as S. Paul praied for Onesiphorus 2. Tim. 1.18 that the Lorde would graunt vnto him that hee may find mercy with the Lord in that day meaning as some expound it the day of resurrection hee had a further respect in his praier then eyther to his life or to his death and so had the fathers a further respect then to the present estate of the soules for as for their present estate they did not doubt of their happy rest Augustine when hee prayed for his mother said Credo quodiam feceris quod te rogo Aug. confess lib. 9 cap. 12 sed voluntaria oris mei approbo Domine non respondebit illa se nihil delere sed respondebit demissa debita sua ab eo cui nemo reddet quod pro nobis no debens reddidit I beleeue that thou hast already graunted what I request but good Lord accept the voluntary wordes of my mouth shee shall not say that she oweth nothing but shee will answere that her debtes are forgiuen of him to whome no man can recompence that which hee hath freely done for vs. And so likewise although Ambrose prayed for Theodosius yet hee doubted not but that he was in eternal glory Ambros de obitu Theod. for so he affirmed Absolutus crimine fruitur nunc Theodosius luce perpetua tranquilitate diuturna sanctorumque caetibus gloriatur Theodosius hauing his sinne remitted doth euen now enioy perpetuall light and a lasting rest and doth triumph in the company of the saints by the name of prayers were oftē signified thanksgiuings 2. Tim. 2.22 psal 14.4 as indeed calling vpon the name of God is taken often in the scriptures for the whole seruice of God They had their commemoration of the dead especially at the ministration of the Lords supper which they tooke to bee Eucharistia a sacrament of thanksgiuing and as Chrysostome noteth what was done for the dead was done most in Hymnes doe testifie their ioy and thankfulnesse Quid sibi volunt Hymni nonne glorificamus Deum Chrysost ad popul Antioch hom 70 gratias illi agimus quia iam defunctum coronauit haec omnia sunt gaudentium What meaneth Hymnes or songes doe wee not glorifie God and giue thankes vnto him that hee hath already crowned a soule departed Al these are effectes of hearts reioycing And further in the commemoration of the dead there was especially a rehearsing of the resurrection of our Sauiour by himselfe and all the Saints by him to shew that that was the time which they most respected and if they praied for forgiuenes of the sinnes of the departed the meaning of their petition was that their sinnes should not be imputed vnto them in the resurrection Vide August in Io. tract 49 How lawfully they might make that praier I will not now dispute It sufficeth here to haue shewed that they did not acknowledge any temporall tormentes after this life appertaining to such as haue ended their dayes in the faith of Christ and that the secret rest which they placed in Abrahams bosome did not signifie vnto them a sleepe or idle rest but a place of ioy and happinesse Ioh 8 56 that as it was Abraham his ioy in this world to see the dayes of Christ so it is a farre more infinite felicity to him and his faithfull seede this transitory life being ended to behold and fully to enioy the presence of our Redeemer in the eternall kingdome of heauen S. Augustine sayth that hee doth fully belieue that his sweet friend Nebridius is in Abrahams bosome Aug. confess lib. 9. hee sheweth presently what that is Pomt spirituale os adfontem tuum bibit quantum potest sapientiam pro auiditate sua sine fine foelix He setteth his spirituall mouth to thy fountain O Lord and drinketh wisedome to the full according to his chiefest desire being happy without end This happy estate of the soules of Gods saintes is at large laid open by the manifold testimonies of the holy scriptures in the beginning of my tenth Chapter as likewise in the whole course of that and the chapter following By the word of God as by the touchstone of all truth the ancient fathers doe desire that their writings should bee examined what is agreeable thereto to be receiued and what not to be reiected Augustine sayeth Aug. in psal 57. Auferantur é medio chartae nostrae prodeat in medium codex Dei Let our writings bee laide aside and let place bee giuen to the booke of God Hee also nameth the olde and new Testament Duo vbera Ecclesiae The two breastes of the Church out of which all sound and perfect truth must bee drawne and deriued vnto vs. In them wee finde but onely these two places or habitation for the soules once separated from the bodies to wit for them which dye in carnall security as did the rich glutton hell torments those which are spoken of in Deuteronomie fire is kindled in my wrath Deut. 32.24 and my wrath doth burne to the bottome of hell those which are called by Salomon the Chambers of death by Esay a tophet prepared deepe and large Esay 30.33 the burning whereof is fire and much wood and the breath of the Lord a fire of brimstome to kindle it and by our Sauiour vnquenchable fire where the worme neuer dyeth Mar. 9.44 the flame neuer goeth out And in the Reuelation A lake burning with fire and brimstone which is the second death of those torments Apoc. 21. ● Abraham said to the rich man Luke 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is such a gulfe and distance placed betwixt them and the ioyes of the godly that there is no hope of passage from one to an other whereby is signified that the paines are vnrecouerable easelesse endlesse and hopelesse But for them which close vppe their eyes in a true faith vnfained repentāce Iohn 16.22 there are prepared eternall ioyes in the kingdome of heauen where the knowledge will integrity and all the powers of the soule Luke 20.36 shall haue such a correspondencie and conformity to the wil of God that they shall bee equall with the blessed Angels and where wee shall haue the fruition of Gods presence wherein doth consist the fulnesse of ioy For as the Apostle doth make this as greatly to augment the vengeance that is shewed on them which shall bee punished with euerlasting perdition 2. Thes 1.9 because it shall bee from the presence of the Lord and from the glory of his power so on the other side this is named as a high degree in our heauenly felicity that as here we see in a glasse 1. Cor. 13 12.

hee is euen as the stall-fed Oxe who still feeding to the full and neuer conceiuing any foresight of his death is yet neuer the better for it A sodaine death will bring the greater feare Nay he is infinite thousand times worse for the beast is fed but to perish temporally and he is fed to perish eternally The second kinde of ill conscience called turbata mala a troubled ill conscience though it haue no apprehension of Gods mercy yet doth it conceiue it selfe to be a spirituall essence endangered to the iudgement of eternall punishment This sting of corrupt conscience is called often in the Scriptures Esay 66.24 Mark 9.44 1. Tim. 4.2 Esay 57.20 Heb. 10.27 a worme that neuer dyeth It is named a searing with a hote iron a sea that alwaies rageth a terrible looking for of iudgement and violēt fire to deuour the aduersarie Esay 48.22 When the wicked feele no peace in themselues but that in the middest of all their ioyes and pleasures Eccl. 41.5 they haue often a bitter remembrance of death and condemnation so that as the wise man saith euen in the laughing Prou. 14.13 the heart is sorrowful and the mirth doth end in heauinesse What doth this argue but that the soule is a spirituall substance such as can flye vp to the tribunall seate of God and there both accuse her selfe and also pleade guilty for her selfe In iudiciall handling of matters before men there are sundry persons to performe seueral functions some doe accuse others witnes others condemne others torment but an euill conscience is of it selfe all in one It is to bad men as the scriptures shew both their accuser witnesse and iudge and tormentor Their accuser as saith the Apostle their own conscience accusing or excusing Rom. 2.15 Where Saint Iohn declareth that at the time of Gods iudgements Apoc. 20.12 the bookes shall be opened Chrysostome sheweth what those billes are conscientia est codex in quo quotidiana peccata scribuntur The conscience of man is the booke wherein his dayly sinnes are written Secondly it is the witnesse according to that of Paul Rom 2 15. their owne thoughtes bearing witnesse Wis 17 10 And of the wisemā it is a fearefull thing when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell things For feare saith he is nothing else but a beatraying of the succours which reason offereth this saw the heathen wisemā Thales Miles Turpe quid ausurus te sine teste time If thou attempt any filthy thing feare thy selfe without any further witnes And the Oratour Quint decl 9 conscientia mille testes the conscience is as good as a thousand witnesses So Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all men in the world stand most in awe of thy selfe ● Ioh 3 20 Thirdly it is the iudge as Saint Iohn saith if our heart condemne vs God is aboue the hart And Saint Paul speaking of the heretike that sinneth against his own cōscience saith that he sinneth damned of himselfe Se ipsum vnusquisque Ambro. epist ad Constant et animum suum seuerum iudicem sui vltorem criminis habet Euery man hath in himselfe and his owne heart a seuere iudge and reuenger of his wickednesse Fourthly it is also the tormenter 1. Tim. 4.2 Esay 66.24 Heb. 10.27 1 Tim 6 10 in which respect it is called a burning with a hote iron a worme gnawing still vpon the heart a violent fire consuming Gods enemies and such as pierceth man thorowe with many sorrowes The heathen Oratour could say conscientia graue pondus a mans conscience Tul ● de natura deorum if it be ill is a heauy burden It will make him to grieue at the losse of that which he neuer loued for vertue hath this triumph ouer vice that they which hate her most shall bee grieued at her absence Vertulem vi videant intabescántque relicta That though they loue not vertue yet they shall see it and pine away with the losse of it Luke 16 23 When it is said that the damned rich man did see Lazarus in Abrahams bosome no doubt it is signified to vs that this doth and euer shall greatly augment the punishmēts of the wicked to perceiue and see frō how blessed an estate they are fallen These effects in the consciences of the vngodly doe euidently declare the soule to be a spirituall essence and apprehending much more then those things which concerne this life Whē Kaine said Gen 4 ● my sinne is more then can be forgiuen I shall be a vagabond and a runnagate Gen. 27 38. Gen. 9 27. when Esau wept for the losse of his birthright When Pharao seeing Gods fearefull iudgement cryed out God is iust and I and my people are wicked When Ecebolius the Philosopher of Constantinople because in the time of Iulian the Apostata hee had as a time seruer denied his faith in Christ threw himselfe downe before the Church Socr lib 3. cap 11 and said calcate me salem insipidum treade vpon me vnsauerie salt VVhen Francis Spaera for the like fault said to the Bishop Vergerius that he could wish to lye ten thousand yeares in hell so that once hee could hope of remission and deliuerie from eternall punishment what was this but that their owne consciences did both accuse them and also condemne and torment them This testimony of conscience made Iosephes brethren to shake with feare Gen 50 15. when they remembred their crueltie against their yong brother it made Adam to creepe into the thickets Gen. 3 10 when he heard the voyce of him whome hee had vnthankfully despised This made Faelix to tremble when hee heard Paul preach of righteousnesse and temperance Act. 24 2● and of the iudgement to come This made Caligula that wicked Emperour in times of thunder and lightning to creepe vnder the beds and into corners This made that famous or rather infamous Medea sitting at sessiōs within her selfe her owne heart being the foreman to accuse her selfe and condemne her selfe Video meliora probóque Deteriora sequor I see and like well what is right But followe wrong with al my might Yet such is the force of a corrupted and confounded conscience that it maketh the dead to see me aliue again Herod when he heard of the fame and miracles of our Sauiour Christ Mark 6 14 said surely this is that Iohn Baptist whome I haue beheaded he is risen from death to life againe Iohn was dead and buried he was dead to other men but he was aliue to Herod As it is recorded by a certaine Pythagorean Philosopher that when he came to a house to pay a little debt ●ra●m lib. 6 apoph and at the very same time his creditor was new dead and he perceiued by hearing the wil read that there was no mention made of that debt he reioyced and went