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
A13017	The heauenly conuersation and the naturall mans condition In two treatises. By Iohn Stoughton, Doctor in Divinitie, sometimes fellow of Emanuel Colledge in Cambridge; and late preacher of Gods word in Alderman-bury London	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23308; ESTC S113792	78,277	283

punishments of the life to come are to indure without ease or end And the reason is because this life is the time of Gods patience and long sufferance and gentlenesse towards sinners wherein he doth either win them by his blessings bestowed or leaves them without excuse by reason of his blessings abused and so manifest both the inability of nature to helpe it selfe out of its misery which it is fallen into by sinne and the equitie of his judgements which are so sweetly tempered with many mercies before they are excluded and therfore all Gods dealing towards men here is medicinall though in it owne nature it prove mortall through the corruption of the wicked but the other is supplicium ultimum c. And those are the three distinctions of Evill or Punishment where the first must be in the second and the affections in the parts and both first and second in the third as in the kindes For example in the distribution into integrall parts The first was the Displicere and wrath of God where you must understand a double punishment both Poena damni the losse of Gods favour and Poena sensus the feeling of his displeasure and so for all the rest there is both the privation of some good conferring to our happinesse and the Position of some evill conspiring to our misery So likewise in the third Distribution which was into Species or kindes but in the first of Temporall you must apply all the particulars of the second ranke by the parts of punishment of which I named them as principall and that both privately and positively according to the first and in the second eternall you must doe the like onely adding those differences which I mentioned before to their kindes And now if I should goe about to rehearse the particulars it would fill a large Volume which would be written Without and within lamentation and mourning and woe like that which the Prophet Ezekiel saw 2. 10. If I should muster them all together under their severall Colours and Ensignes they would make a mighty army the Army of the great Lord of Hosts and it would appeare by them I thinke how highly the Lord is displeased with Sinne how terrible an Enemy hee is to Sinners and how he hates them You may read a copious enumeration of many particulars especially of externall punishments which are therefore set downe not because they are the greatest but because carnall men are most sensible of them Deut. 28. and this is also evident out of that place that all those are brought upon a man in Gods just hatred and anger for the transgressions of the Law Who can tell the misery of man when God doth not onely withdraw the light of his countenance from him which the Psalmist accounts the onely good Many say who whill shew us any good but Lord lift thou up the light of thy countenance upon us as you have it diverse times repeated Levit. when it is as Job speakes 16. 12 He sets me up for his marke His arrowes compasse mee round about hee cleaveth my reines asunder and doth not spare hee powreth out my gall upon the ground he breaketh me with breach upon breach he runneth upon me like a Gyant and Chapter 6. verse 4. The arrowes of the Almighty are with me the poyson whereof drinketh up my Spirit the terrours of God doe set themselves in array against me when as the Prophet Ieremy complaines Lament 3. 12. Hee hath bent his how and that like an enemy Chap. 2. ver 4. Hee stood with his right hand as an adversary and set me as a marke for the arrow he hath caused the sonnes of his quiver as the Hebrew Text hath it the arrowes to enter into my reines Secondly Againe what a misery to be strucke with such blindndsse that we cannot finde the way to heaven no more than the Sodomties that groped for but could not finde Lots doore where the Angels went in no nor see the plainest truths that concerne that way not the fundamentall and Elementary principle no more than blind Sampson could see the pilla's of the house but was faine to have a guide to leade him to them but live in more than Egyptian darkenesse and are given over to most grosse errors by the just wrath of God against sinne as it was and is in many Nations at this day and in the Church of Rome where Antichrist in 2 Thes 2. 9. whos 's comming is after the working of Satan with all power and signes and lying wonders and with all deceive ablenesse of unrighteousnesse in them that perish and the reason followes because they received not the love of the truth that they might be saved for this cause God hath sent them strong delusions that they should be leeve a lye that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse Thirdly What a depth of misery is it that man should degenerate below the bruite beasts in brutishnesse which notwithstanding is a just effect of Gods wrath for sinne as it may appeare out of the first to the Romans 21. Because that when they knew not God they glorifyed him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was darkened c. God also gave them up to uncleannesse through the lusts of their owne hearts to dishonour their owne bodies And againe ver 26. God gave them up to vile affections And Againe ver 28. God gave them over to a reprobate mind to doe those things that are not convenient But what Arithmeticke can count the number of those miseries that attend man in regard of his body and outward man deformity aches diseases death dishonour poverty famine pestilence warre and the rest If the Cabalists count be good there be so many precepts in the Law as there are Letters in the Decalogue and as many as are included in the numerall Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely 611. of which there are 365. Negative as many as there be dayes in the yeare Affirmative 246. as many as the Anatomists number bones in a mans body I answer there be more punishments for every joynt of a sinner with which he hath transgressed every part of the most holy Law of God than there are dayes in the yeare And all these are the just effects of Gods enmity to sinners his wrath against sinners And yet ye have not all for what is all this though we had called every one of those particular plagues by the name as Cyrus could have done all his Souldiers and set them all in battle aray against you to that which is behind the torments of hel the blacknesse of darkenesse the Rivers of brimstone the fire that never goeth out the worme that never dyeth the breath of the Lord kindles that fire and the wrath of the Lord feedes that worme the apprehension of which gnawes the conscience That weeping and wailing and

to bid a point of Time to buy a Circle a Crowne of eternitie especially seeing we cannot but know it better then the heathen Philosopher did that pronounced all that resolved it Vnlesse I had beene admitted to partake of these it had beene no great matter to be borne unlesse wee get a part of heaven it was not worth the while for us that wee are borne Fourthly Necessitie double of ours times and place First Times for send your meditations abroad as Noah did the Dove out of the Arke and they will finde no place to rest but returne and tell you of an universall deluge of affliction which hath well nigh overwhelmed the Church of God unlesse as the Duke of Alva told the King of France who asked him whether he had observed the late great Eclipse no said he I have so much to doe upon earth that I have no leasure to behold the heaven so wee are so busied in the world that we thinke not on Gods kingdome or be so rude and barbarous to thinke the state of the Church is nothing to us abroad while we at home feele nothing But what if our selves be in more danger the more secure we are Have we any priviledge above our neighbours May not God justly take away his Gospel and his mercies from those that abuse them I read it observed in the Scriptures that when the Israelites came to eate of the fruites of the land de frugibus terrae the Manna ceased If Hony be thy friend doe not swallow all saith the Arabick proverbe Let us take heed we abuse not the gentlenesse of God toward us lest if we grow earthly minded God take away his heavenly Manna the richer the Wine is the sowrer is the Vineger saith the German and c if his love hath beene so unspeakeable towards us his hatred of our lewdnesse will be infinite like himselfe being voyd of limits and bounds saith a father and how shall we prevent our owne danger or relieve the miseries of our brethren When Ierusalem was taken there was heard they say a voice from heaven Migremus Let us depart hence let us doe so betake our selves to God to Heaven for helpe in these dangerous times an heavenly conversation lest Gods judgements sease upon us as the Souldier slew Archimedes while he was drawing lines in the dust so busily First Be zealous for Religion A Lacedaemonian woman delivered her sonne going to the warre his fathers Buckler with this mothers blessing either let me see thee bring this backe to me my sonne with life and victory or let me see thee brought back againe upon this dead with honour either fight victoriously or die valiantly The Serpent say they if he be so invironed that hee must of necessitle passe thorough one of them will sooner adventure upon the flame or fire then the shadow of the Poplar Tree Let us resolve either to live with the Gospel or dye for the Gospel and the faith of our Fathers the Buckler that defended them from all dangers and let us feare more the black shaddow of Roman superstition then the bright flames of a Marian persecution There is a prophesie reported in Telesphorus that Antichrist shall never overcome Venice nor Paris nor the royall city of London But we have a more certaine word and let us take heed we be not luke-warme in Religion lest God spue us out of his mouth Secondly be zealous in Religion To this end let us then practise First Serious repentance and sincere reformation If the booke of the Law chance to fall upon the ground the Iewes custome is presently to proclaime a fast why should not wee doe so who have let the Law of God fall to the ground many times and trample upon it too by disobedience I have heard sometime that one of the wisest Statesmen that ever sate at the sterne of this Kingdome had this verse written upon his Study dore Anglica Gens est optima flens pissima ridens The English nation is most healthfull when it swimmes in teares and more dangerous to fall into a sicknesse when it overflowes with laughter The truth whereof our late experience hath confirmed In the Plague what shewes of devotion what faire promises but some have well observed a double fault in our nation concerning the state of their bodies which may be better applyed to the state of their minds that the English are not sicke soone enough and they are well too soone to correct both which let mee give but one word of advice Let our repentance be swift and currant lest Gods decree outrun it and let our fasts be according to an old Canon which defines their continuance even untill the starres appeare in the Firmament and let us humble our selves betimes before the decree come forth and let us goe thorough still with the worke when it is begunne and resolve with Iacob I will not let thee goe untill thou blesse me Secondly Let us be servent and earnest in Prayer The Jewes have a blasphemous fable that our Saviour found out the right pronounciation of the name of God the Tetragrammaton and that wrought all his miracles but the right invocation of the name of God will indeede worke miracles and doe wee thinke much to aske and have There was one at Rome offered the booke of the Sibyls to sale entire and whole a rare monument but set a round price which the King would not adventure upon then burning the halfe of the bookes and doubling the price of the whole for the remainder he made a second offer and that was also refused hee made no more adoe but burnt againe the halfe of the halfe and doubled againe the whole price of the whole and so once more he offered the reliques the third time and then the King at last bethought himselfe and bought Beloved God offers us now his Gospell his sonne with peace and prosperity all blessings are as it were let downe from heaven to us in the sheet which Peter saw and that at no great price our prayers onely if wee make nice and dainty to purchase these blessings when the Lord is so willing to make sale I feare the time will come when wee would be content to bid teares and sweate and blood and our very soules for the least part of them and yet may goe without Let us pray earnestly then for our selves for our brethren let us not thinke much to weepe for them that bleede for Christ The Iewes have a saying that since the destruction of the Temple of Ierusalem the doores of Prayer have beene shut but the doore of teares was never shut a sonne of teares cannot perish Let us knocke at that doone Our place and Calling It is one of Ieremiahs Lamentations that they that are brought in scarlet should embrace the dung and the Lapwing is made an Hieroglyphicke of infelicitie because it hath as a Coronet upon the