Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earthquake_n	lord_n	wind_n	4,960	5	10.8107	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18066	The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; Norman, Robert, fl. 1590.; Goodyear, William.	1581 (1581)	STC 4700; ESTC S104901	93,834	138

Repentaunce taketh hir beginning at loue or at feare This question cannot be decided in fewe wordes but to be short I saye it may beginne at both For true Repentaunce being a worke of God he may beginne it as he lyst But when it comes from loue it is not ordinarie or common but meruailous Looke vpon the conuersion of Saint Paule of S. Mathew and the Theefe But ordinarily ●o GOD beginnes Repentaunce in vs by feare as in the third Booke of the Kings when he commaunded Helias to come out of his caue to remaine in the Mount before the Lord and a mightie strong winde passed by that rent the high hills and ragged Rockes before the Lord but the Lord was not in the winde After that came an Earthquake but the Lord was not in the Earthquake After that came a fire but the Lord was not in the fire After that came a softe sounde wherein the Lord was In such sort God sendes to sinners a winde of terrour to breake the mightie Mountaine of pride the heart more harde then the rocke After that comes the troubling of the soule after that comes the conscience grudging the hart of the sinner and accusing him of his euill life but yet the Lord is not there with his quickening Grace Neuerthelesse these be forerunners to prepare the way of the Lord. For when the peruerse will of man is mortified by seruile feare and led almost to hell after comes the swéete sound of Gods grace which reuiueth the soule saieng Lazarus come forth This is the voice that giueth consolation at the hearing whereof we may be bold to depart in peace with assurance of remission of our sinnes But it séemes that Repentance began first in the Knight at loue and that miraculously for he being in the filth of his sinne sodainly by Gods prouidence confessed his folly and loathing his lewde lyfe he required helpe and succour of Gods grace who presently assisted him and brought him out of the sinke of sinne But this manner of conuersion is not ordinarily vsed There are indéede certeine forerunners to the iustifieng of sinners which prepare the way to Gods reuiuing or quickening grace and offereth vnto God a renewed spirit and a pure and vpright heart which manner of conuersion godly people onely doe vse And héereof meaneth the Knight to speake purposing also to shew how it digresseth from Gods grace When Repentaunce had thus apparailed me with haire sackcloth I was set vpon a stoole then Gods grace appeared vnto me with two women one man which was a preacher Now one of the women held in hir right hand a sharp pricking yron rod called the gnawing of y e conscience and in hir left hande she had a red booke whereat I was affraid For as she beheld me my thought she threatened me The other woman was curteous milde and gentle holding in hir right hand a booke of golde couered with pearles and she was called Remembrance Gods grace placed Conscience on my left hand and Remembraunce on my right hand the Preacher Repentaunce and her Damselles about me and then commanded Conscience to open the red booke which when I perceiued and sawe the wordes written with bloud declaring all my offences with tormentes vnto them belonging for my following of Folly I was amazed and became speachlesse Then Conscience with hir yron rod toucht me prickt mee yea pearced my heart and cried aloud vnto me saieng Behold thou wretch view this booke thou shalt sée how thou hast liued euen against God and contrarie to right and reason Thou hast bene a proud arrogant ambitious spitefull at others prosperitie a prolonger of time wrathfull a backbiter iniurious traiterous hatefull couetous of gold more then of God gluttonous wanton shamelesse a stewes haunter giuen to all vices hast transgressed al the commandements of God leading a loathsome life denieng God swearing and blaspheming his name an hainous offender a false witnesse bearer a lyar a desirer of other mens goods disobedient to parents cursing them and wishing their death Furthermore thou hast had neither faith nor hope in God but rather in the force riches honour and friendship of thy kinred with their authoritie I cannot recken vp the rest of thy sinnes for they are vncountable Uerie little care hast thou had of Christs merites or of thy own soules helth but alwaies yéelding to Voluptuousnesse filthines iniquitie When Conscience had thus accused me sorrow for sin fel bitterly a wéeping and oftentimes stroke her brest Then Conscience shewed me what torments I had deserued for following voluptuous affections and for louing them better then God Thou oughtest sayd she to burne in hell fire that neuer quencheth to be nipped with tormēts both of body and soule for euer more Thy laughinges shall be turned to wéeping thy ioye to sorrowe thy songs to cryes yea what paines can be named but thou art like perpetually to suffer thē without hope of redemptiō For this is the due reward of worldly Felicitie and following Folly Bethinke thée now and tell me if it be in thy power to rid thée from these gréeuaunces Hearing my conscience thus speak my thought I sawe hell open to swallowe me vp and with sorrowfull sadnesse I fell to the ground before Gods grace speachlesse but she had compassion vpon me and bad me rise the which I did though halfe in dispaire and to recomfort me shée opned the booke which Remembraunce held in her hand BY COMMAVNDEMENT OF GODS GRACE Remembraunce read to me the goodnesse of God with his promises made to repentaunt sinners The fift Chapter AFter Remembraunce had opened her booke I perceiued the letters were of golde and Azure conteining the great goodnesse and infinit mercie of God to repentaunt sinners with faire promises annexed thervnto Then at commaundement of Gods grace Remembraunce read out of that booke vnto me in this manner S. Paule writing to the Romaines saith Where sinne hath abounded grace hath more abounded He that mistrusteth the mercye of God mistrusteth God to be mercifull and in so dooing he doth God great iniurie For he denieth God to be Loue Truth and Power wherein consisteth all the hope of poore sinners For of his great loue he sent his onely son to take mans nature vpon him in the world that in the same he might suffer death vpon the Crosse for the remission of sinnes Consequently he promised for the loue of his sonne remission and pardon to all poore sinners so often as they require it in faith with a heauy and sorrowfull heart Now God is as true of his promises as he is of power able to performe thē And as he is of power so will he doe whatsoeuer pleaseth him God wil pardon sinners their sins Who then can let him from doing it To whom God pleaseth or hath promised to pardon their sinnes he forgiueth The truth héereof is written in plaine wordes shewed by examples in many places of the

lawfull But yet without Loue or Charitie Prudence is a vertue no more meritorious then Faith without Loue and Charitie But if the prudent man loue God with all his hart it is vnpossible but he shuld do good and consequently be good Iustice is a vertue vsed in two sorts sometimes it is a general vertue comprehends in hir selfe all vertue as the man that liueth well iustly is therefore called good vertuous and iust Otherwise it is vnderstood a perticular vertue called Iustice distributiue yéelding to euerye one that which vnto him belongeth This vertue Iustice distributiue is conuenient for all men and principally for Emperours Kings Princes such as haue the administration and gouernment of Common-wealths to the ende that they may yeeld to euery one their right defending y e innocent punishing the offender honoring y e good abasing the euill doing Iustice right according to equitie as well to little as great to poore as rich Many haue Iustice painted in their houses yet haue iniurie wrongful dea●●●g lodged in their harts Many a one haue Christ in their mouth but y e diuel in their mind To conclude therfore he y t wil be acceptable to god he must be iust in word vpright in déed vndefiled in thought Fortitude is a vertue vnto the which belongs a magnificent courage not fearing any thing but vnlawfull actions He y t hath this vertue keepes himselfe constant in aduersitie waxeth not proud in prosperitie Fortitude giues a man magnanimitie constancie hope assurance sufferaunce patience perseuerance With this vertue y e Martirs of all degrées ages were indued grounded vpon a firme Faith cōtēning y e world setting light by y e threatnings tormēts of tyrants imbracing death rather thē to deny Christ. Gods Prophets were armed with Fortitude who without flatterie reprehended y e kings of Israel Iuda of their sins false worship of God feared not their furies The Apostles of Iesus Christ were armed with Fortitude who feared not to controll y e wisdome of y e wise vanquish such as wer in high places y t they might with contented mindes carie y e yoke of Christ. This did they not by their bodely strength nor yet w t mans power or warlike weapons but with diuine doctrine not desiring to kill any one but to die themselues It is a great worlds wonder y t so few poore simple soules vnarmed vnlearned hauing no humaine pollice shuld vanquish the wisdome of the world confound earthly pollicie strength and subdue Kings and bring them in obedience to the faith and knowledge of Christ reuoking the people from false religion and adoration of Diuells who tyrannously reigned and bare sway certaine the 〈◊〉 of yeares in the world With this vertue of Fortitude Kings and mightie men ought to be armed not doubting any danger for y e defence of the faith of I●sus Christ but being of one the same minde with the holy Martirs of God With this Vertue ought Preachers and Teachers to be armed worthely defending the word of God against all Heretickes and enimies of the same not doubting the feare or the threatnings of persecutors whatsouer But you must vnderstand that Fortitude is not a dealer in the committing of vnlawfull déedes as to beate hurt or kill thy brother vnlesse it be iustly done in thine owne defence or for thy Countries cause otherwise it is meere mallice and madnesse of minde Moreouer such as extraordinarily and desperately dispatch themselues as wretches weary of life they doe it not by fortitude but by the temptation of the Diuell who is permitted by Gods sufferaunce to tempt some euen to the making away of themselues Such people are weake hearted and not valyant for valyantnesse which is Fortitude is not named notable vnlesse it be in lawfull actions and déeds as in the defence of thine owne person thy Prince thy Countrie or the faith of Iesus Christ for the which to suffer death is excellent Fortitude Temperance saith Saint Austen is an affection to refraine the appetite whervnto a man is excessiuely inclined Temperance hath rule and dominion ouer pleasures and delights refusing to meddle in any thing which can not be done without offending God and not falling in anye excesse whatsoeuer wherein a man may passe the rule of reason To liue in Temperance is to order and dispose euerie thing according to the right vse whereto it was appointed These foure vertues haue foure vices cleane contrarie vnto them by the which vices the vertues are corrupted and destroyed Prudence by Folly Iustice by Couetousnesse Fortitude by Pride Temperance by Incontinence defaced These foure vices are signified by y e foure plagues which consumed and spoiled the goods of Iob namely The Sabees the Chaldees the force of fire and the violence of a vehement winde The Sabees of Folly made hauocke of Prudence Oxen. The Chaldees of Pride led away the Camils of Fortitude The fire of Lechery made wast of Temperaunce shéepe And the boysterous winde of Couetousnesse ouerthrew the houses or the precepts of Iustice. These foure vertues likewise are deuoured of their aduersarie vices according as the Prophet Ioel complaineth against the wicked Iewes vnder foure notable things deciphering the foure vices opposite against y e foure vertues before named These foure things are the Caterpiller the Grashopper the Locust and the Blasting all which foure things being bent to wastfulnesse lefte nothing vnspoyled whiles they put in vse the force of their inclination By the Caterpiller is ment vaine and foolish bragging which destroieth the vertue of Prudence By the Grashopper is meant the vice of Pride which destroieth the vertue of Fortitude By the Locust is meant the vice of Couetousnesse which destroieth the vertue of Iustice. And by Blasting is meant the vice of Lecherie which destroieth the vertue of Temperance so that Foolish bragging destroieth the vertue of Wisedome Pride corrupteth the estate of Strength Auarice deuoures the vertue of Iustice. Lecherie spoyleth the title of Temperance Now therefore sir Knight I wish thée to refraine from these insatiable vices least thou loose the enioying of these foure notable Moral vertues Thou knowest what comfort and good companie thou haddest in the Pallaice of Vertue there thou sawest God Faith Hope Charitie Prudence Iustice Fortitude Temperance and all the goodnes which might come to the resonable soule in this present life as for the swéetnesse the ioye the pleasure consolation goodnes which these vertues do bring them vnto which hath imbraced loued them none knoweth but who hath had experience ¶ HOVV FAITH FROM THE TOP OF HER Tower showeth vnto the Knight the Citie of Heauen The viij Chapter AFter good Vnderstanding had deliuered out these good wordes I was rauished in my minde I felte not my selfe I loste my taste I forced neither for meate nor drink and most of all I meruailed that night approched not because many houres