Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	evil_a	good_a	tree_n	3,486	5	10.2364	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18107	The vindication or defence of Isaac Casaubon against those impostors that lately published an impious and vnlearned pamphlet, intituled The originall of idolatries, &c. vnder his name, by Meric Casaubon his sonne. Published by his Maiesties command.; Is. f. vindicatio patris. English	Casaubon, Meric, 1599-1671.	1624 (1624)	STC 4751; ESTC S107684	28,694	88

Knowledge of Good Euill the Rainebow the Feast of vnleauened Bread the cloudie Pillar that went before the Israelites in the day the flame of Fire that guided them in the night the diuision of the Red Sea the heauenly Manna the water that gushed out of the Rocke Oblations and Sacrifices of diuers sorts the Temple of Ierusalem the Priests vestments the water of clensing c. And all these he will haue to been no lesse truely and properly called Sacraments of the olde Testament then Circumcision and the Passeouer were in place whereof were instituted those two Sacraments of the new Testament Baptisme and the Supper of the Lord. I am not ignorant what a large signification the word Sacrament hath but neuer that I could learne were all these promiscuously accounted and reckoned vp among the number of Sacraments by the Fathers and while I weigh this mans words a little better I finde by most certaine confequence that his meaning and purpose was in making all Sacred Signes to be true Sacraments withall to make vs beleeue that the Sacraments of the New Testament are nothing else but meere naked Signes and Figures Neither is there any other meaning to be collected from him in all his passages about the holy Sacrament of the Eucharist For howsoeuer he would sometimes seeme to be farre of another minde when hee vseth the words really and truely yet he applies them no otherwise to the Sacred Symboles of the Supper then hee doeth to any of those Shadowes and Figures of the olde Law acknowledging no power in them of really exhibiting but of signifying onely as pag. 36. or really signifying at most as pag. 81. vpon which ground that is to say that there is no more vertue in the Eucharist then in those Signes he thinkes hee hath most learnedly and strongly confuted the new opinion of Transubstantiation a conceit otherwise most absurd and grosse because forsooth there was no Transubstantiation in the Tree of knowledge of Good and Euill none in the Manna or in the Rocke that flowed with water or in the brazen Serpent c. As if it were not easie to answere our Aduersaries truely out of S. Augustines owne wordes Prima Sacramenta cum suo aduentu Christus impleuisset ablata sunt alia sunt instituta uirtute maiora utilitate meliora actu faciliora numero pauciora The Sacraments of the olde Law being accomplished by the comming of Christ are taken away and others ordained in their place which be greater in power and efficacie better for our profit easier for performance and fewer in number But to make an end with him in this point His onely doctrine is That by faith wee doe really participate of the bodie and blood of Christ and be made one with him● and that the signes and symboles of this our coniunction and fellowship are in the Eucharist whereas wee doe not call them Signes onely but beleeue them further to be the very Instruments and Meanes of our Communion with Christ which is the same that the Primitiue Church teacheth the doctrine of the Church of England and the Beliefe of Is Casaubon as may be seene in his Exercitations and his Epistle to Card. Perron For them that haue such base and abiect thoughts of this diuine Sacrament it is no maruell if they can finde nothing to wonder at in it as this Scribler elsewhere doth grant and some do much more impudently a●●irme but the godly Fathers being wont to call it tremend● Mysterium a Mystery ful of horror and dread would not haue vs once to thinke vpon so great a matter without a holv and sacred feare In his third Chapter going about to shew how from time to time the Signes Sacrifices of the old Law were depraued and subiect to corruption without any iudgement or discretion at all hee reckons vs vp a number of sins and offences of a farre different nature which neuerthelesse he will needs haue properly to belong vnto the Sacraments as the Loathing of Manna and the Peoples murmurring that followed the sinne of Achan the impiety of the sonnes of Heli the rash attempt of Uzzah and others the like among which Iephte's vow and Gedeon's garment are numbred for corruptions of Sacraments And hither hee referres that of 2. Kings 17. 17. Where the Israelites made their children to passe through the fire which this fellow calls Purgatorie Fire and saith that from it was deriued the opinion of the Alcoranists and Mahumetans at this day for Purgatory meaning by his Alcoranists the Papists of our times For so hee calls them else-where them and their Ritualls Durand's Alcoran Titelman's Alcoran c. In his Seuenth Chapter hee cites vs his Ecclesiasticall Commentaries and Pag. 50. hee sends vs vnto them againe T is very well Still haue wee the aduantage euery where matter enough to detect the fraud of these Impostors For whose soeuer these same Commentaries be sure I am they bee none of Casaubon's Hee neuer published neuer wrote any Ecclesiastical Commentaries But I am afraid lest these Commentaries and those of Elasopolitanus bee twinnes out of which the Author of this booke himselfe confesseth he had euery thing to make vs vp this Pamphlet such as it is What these Commentaries of Elasopolitan are I thinke no body yet euer knew or is like to know being at least so vnknowne and vnheard of as the very name of the man seemed strange and monstrous to all learned mens eares that I could meete withall In the same Chapter among the superstitious Ceremonies of Baptisme heretofore brought into the Church he numbreth vp Chrisme Exsufflation and Exorcismes which though they were not vndeseruedly taken away by the Church of England when they began to bee abused vnto ridiculous superstition yet inasmuch as they be knowne to haue been of very great Antiquity it was not the part of a modest man to raile vpon them for abominable things specially as they were vsed in the Primitiue Church Certainely the old godly Fathers S. Cyrill S. Ba●il S. Ambrose S. Augustine and others a little better Doctors of Religion and Piety I trow then our new vpstart Zelotes would neuer haue admitted or allowed them if as this man affirmes they had been first inuented to adulterate the true vse and prime Institution of Baptisme And for Casaubon it is not likely that hee would euer haue giuen any such censure of these Ceremonies against the manner and custome of the ancient Fathers whom how much he reuerenced hee hath elsewhere made knowne in matters of greater moment But wee must not here let passe this one most notorious example of the sencelesse stupidity and malignitie both of this lewd and idle writer Wherefore O you Missalians saith the man haue you foisted in oyles into the holy Sacrament of Baptisme imitating herein the here●ie of Marcus and Marcosus who commanded that Infants to bee baptized should bee anointed In his Margin hee

iudgement about some certain Rites and Ceremonies which as occasion serued he wrote and inserted into his Ephemerides from whence what hee thought of all others in that kinde may be easily coniectured Octob. 31. An. 1610. Diem sacram non malè posui Dei beneficio sum enim inuitatus bodiè ut interessem sacris quae factasunt ad consecrandos Episcopos duos Scotos Archiepiscopum Scotiae Vidi illos Ritus Impositionem manuum Preces in eam rem O Deus quanta fuit mea uoluptas Tu Domine Iesu serua hanc Ecclesiam Catharis qui ista rident da bonam mentem God be thanked I haue spent this Holy day well For I was this day inuited to be present at the sacred s●lemnities of the Consecration of the Arch●ishop and two other Bishops of Scotland I saw the Cerem●nies the Imposition of hands and the Prayers made for that purpose O God what apleasure it was to me to behold it Preserue thou this Church O Lord Iesu and turne the hearts of the Puritans that deride such things as these Ian. 4. An. 1611. Gratias tibi Domine quod hodi● ad sacram mensam sum admissus Corporis Christi sanguinis● factus sum particeps in Ecclesiâ Anglicanâ cuius Formulam heri diligenter meditatus admodum probaui ordinem agendi mir● laudaui prae receptâ apud alios consuetudine Thankes bee to thee O Lord that I was this day admitted vnto thy Holy Table and made partaker of the Body and Blood of Christ in the Church of England the Forme of which Administration hauing read it ouer yesterday I did highly approoue and commend aboue that custome which others vse And not onely these things which concerne the Church of England but those also wherein hee had to doe with our Aduersaries alone doe sufficiently argue for his defence Euen by his whole manner and genius of writing euery body may knowe that the booke is none of his For who cannot tell with what great moderation and mildnesse Casaubon was euer wont to treat of Controuersies in Religion insomuch that many preposterous Puritanes out of their ignorant and mad zeale did blame him for it and from thence tooke occasion to suspect him more then they had reaso● to doe But this was the way that hee tooke and hee perswaded himselfe it was the best and safest way that could bee taken both for the finding out of trueth and the redresse of error to follow that path which meeknesse and moderation either led him or went along with him in without all affection or partiality either way supposing that such as tooke any other course did put pace in a dangerous and slippery path and put others further out of their way that were gone astray one from another Now if a man should run through the whole rout of Nouellers and diligently make inquiry into their writings I think there could not one bee found for furie and malice and b●tternesse against his Aduersaries to bee compared with this Counterfeit-Casaubon then whom neuer was any man more childishly and fondly in loue with his owne fancie or more bent to his faction It is but a small matter that he hath rail'd a little more bitterly then became a modest man against such things as were worthy of blame but so infinitely to bely his Aduersaries and to put such forged crimes and calumnies vpon them was vnsufferable specially in such an vndertaker for the Trueth of Christ Such manner of dealing with Aduersaries though it may be pleasing to some hotte fiery Zelotes whom learning neuer taught any modesty yet wiser men cannot but condemne it as being fitter to spoyle then to helpe or defend a good cause For if there be● strict Lawes prouided against such colluding pleaders that pretending to helpe a man do of purpose leaue out that which should most make for his cause and bring nothing but false allegations for his defence so to betray his right to his Aduersaries● what is to bee done with such vndertakers of Controuersi●s in Religion that either of purpose or through grosse ignorance let passe those Arguments that be solid and of greatest moment and come in with such idle poore reasons as euery childe may answer and blow away Ought not the same Law when the case is the same to be made against these men as betrayers of an honest and good cause What readier way then theirs can be imagined wholly to alienate our Aduersaries mindes from vs that being ouercome with the truth on our parts began somewhat to incline vnto vs Caius Fabritius is highly commended vnto vs by the writers of old times for his vertue and magnanimity in scorning to accept of that victory in a doubtfull battell which was offered him by the perfidie of a trecherous fellow And is it not a shame now adayes that Christians contending with Christians about the Trueth of Faith should vse lesse faith and conscience one towards another then the Pagans themselues were wont to doe who regarded nothing but their owne wordly praise and honour Can there then be any body so iniurious to Casaubon or so quite bereaued of his owne iudgement as to thinke these things that smell only of a furious Sycophant and a most impudent Calumniator could come from him Frō him I say Whose mildnesse and moderation in matters of Religion is so euident in all his writings that to take any paines to prooue it were but to waste time and to light a candle in the Sunne And howsoeuer it befits not the modestie of a sonne to contend about the learning of his Father yet I hope I may haue leaue without the breach of good manners to say that hee was no meere Blocke or such a one as had no good learning at all ●n him which let but be once granted mee and I doubt not of the good successe I shall haue in vindicating his name and estimation from these Hucksters handes that put this booke vpon him A booke which is so full of excessiue ignorance and stupiditie that whereas euery thing in it except a few scraps taken from others argue a most vnlearned writer there are many things besides which I wonder how they could come from a man that was sound in his senses if yet he is to be thought sound in his senses whom this pestilent madde puritanisme hath once possessed But I suppose the Reader expects that for the better confirmation of what we say we should produce some Examples out of the Booke it s●lfe concerning these things wherewith we haue all this while charged the Author of it It remaines therefore that we briefly runne the Booke ouer rather pointing at the places then vndertaking any refutation of them IN the first part of his Booke hee reckons vp all such things which either happened by occasion or were directly ordained by God in the olde Law hauing some mysticall or typicall signification in them as the Trees of Life and Death of