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
A20860	Nicetas or the triumph ouer incontinencie written in Latin by. F. Hier. Drexelius of the Society of Iesus. And translated into English by. R.S. 1633; Nicetas. English	Drexel, Jeremias, 1581-1638.; Samber, Robert, attributed name.; Stanford, Robert, attributed name.; R. S., gent.	1633 (1633)	STC 7238; ESTC S109936	169,773	468

O miserable wretches al the good you can expect you haue receaued before in your life time There is nothing els now due vnto you but torments and those eternal In times past you feasted now your fasting dayes are come now others are feasting who heertofore fasted For this respect our Lord vseth these words Isa 65.13 Behold my seruants shal eat and you shal be hungry Behold my seruants shal drinke and you shal be thirsty Behold my seruants shal reioyce and you shal be confounded Behold my seruants shal yeald-forth praise through the exultation of their hart and you shal cry out through the griefe of your soules and shal howle through contrition of spirit A hundred times was it preached to you deafe wretches in times past that with punishments you should pay for your delights No man gaue eare to it I called and you return'd no answer I spake and you heard me not and you wrought euil in my sight and those things which I would not you made choise of Now must your merry cheere and short madnesse be disgested with a long and eternal hunger your fleeting pleasures and ful cups be punished with perpetual thirst It is now too late to seeke redresse of your hunger and thirst After such a dinner followeth such a supper Gluttony wel deserueth to be entertained with hunger drunkennes to be punished with thirst This reward is due to gluttony O my God he indeed auoideth hel who often ponders seriously thereof THE FOVRTH Intolerable stench By sinne al the exteriour senses are infected and punished by reuenge In times past our Lord rained vpon Sodome and Gomorta fire and brimstome Gen. 19.24 With this kind of raine was that heat of lust to be extinguished There is nothing hotter then fire nothing more vnsauoury then brimstome They therefore who were tainted with lasciuious concupiscence of their flesh perished by fire and brimstone that by their iust punishment they might learne what their filthy lust had deserued He shal raine snaeres vpon sinnners fire brimstome and blasts of stormes the portion of their cup. Ps 10.7 A libidinous and impure man is subiect to a double punishment Whilest he liueth he intangleth himself more and more in the snares of luxury and deceasing passeth into the lake of brimstome Oh how great is the stench euen of one carcasse how intolerable then wil it be amongst so innumerable carcases of the damned There is now no smel on earth though neuer so odious that is not as sweet as saffron compared with this most loathsome stench of hel That Angel in the Apocalypse often threatneth the lake of brimstone Apoc. 21.8 Their portion shal be in the lake burning with fire and brimstone Goe now you Christians and deeme it your greatest felicity to abound in pleasures delights to morrow perhaps you may be plunged in this sulphureous gulfe Oh! what wil your voluptuousnes auaile you when you shal be buried in the flames of hel and the smel of brimstone shal driue away al your rare exquisite odours Let vs then be wise in time least the sequele of a sweet and short moment come to be a bitter and euerlasting eternity THE FIFT Fire not to be extinguished with any length of time These things are more then apparent which the Prophets and the Maister of the Prophets Christ himself hath foretold of this fire Matth. 25.41 Depar from me you accursed into eternal fire He wil burne the chaffe with vnquencheable fire It is better for thee to enter lame into life euerlasting then hauing two feet to be cast into the hel of vnquencheable fire Euery tree that doth not bring forth good fruit shal be cut vp and cast into the fire Matth. 3.12 Matth. 13.42 Marc. 9.45 into the fire neuer to be quenched which wil exceedingly torment al their whole sense of touching The tree is not only bad which beareth worme-eaten apples but that also which beareth none We are often to be blamed not for committing any great euil but for not doing good seeing for the most part that tree is sooner cut downe for fuel which beareth no fruit at al then that which beareth hard and stony peares as that seruant is not only beaten who hath done amisse but he likewise who through idlenes hath been vnprofitable Not only sharp thornes but also greene darnel cockle are gathered bound into bundels and cast into the fire So shal it be in the end of the world The Angels shal goe forth and separate the wicked from the midst of the iust and cast them into the furnace of fire of fire alas and which is most dreadful of eternal fire The ingenious cruelty of man in the inuention of punishments findeth out most exquisit torments yet none more violent none more intolerable then those of fire Notwithstanding as no torments are more greeuous so none are more transitory then those of fire which consumes al things What a kind of fire then shal that be which both sharply torments and yet shal neuer cease to torment Verily if these things were but beleeued and thought vpon attentiuely none guilty in his owne conscience of mortal sinne could abstaine from sighes and teares none would procrastinate and deferre their repentance O my EDESIMVS we doe nothing if we endeauour not as much as in vs lyes to behold and touch with our eyes and hands those immortal flames O thou whosoeuer thou art scortch'd and inflam'd with lust put I beseech thee but the end of thy finger into the flame of a little waxe candle and take it not out before thou hast said one Pater noster Why delayest thou the trial of this Pullest thou out thy finger so soone as thou puttest it in Hauing scarcely pronounced two words straight thou sayest this is an intolerable torment Trie put thy finger once againe into the fire Thou sayest it is impossible to be done the paine is so extreame Ah my God! ah ah we deeme it terrible extreame intolerable paine to put euen the end of our finger into a little fire during the least moment of an houre diuided into an hundred or a thousand parts What then wil that paine be when our whole body shal burne not in these painted fires but in those horrible flames of hel not for an instant or an houre only not for a day a moneth or a yeare not for an Age only or for ten thousand or a hundred thousant yeares not for a hundred thousand millions but for innumerable infinit yeares for al Ages for al eternity O my God! O EDESIMVS whosoeuer he is that doth but once a weeke seriously thinke vpon this it wil either make him liue as a man indowed with reason or he is already hardned and transformed into a stone degenerated and turn'd into a brute and sauage beast He is a very flint who thinking of this terrible and vnspeakable torment of hel is not melted and mollified But it is a common

adulterer should haue his eyes pulled out because they are either the leaders or perswaders to adultery Lucian said the eye was the first entrance to loue and according to Plate the eye is the beginning to Philostratus the seate of loue Si nescis ocul● sunt in amore duces Propert l. 2. Eleg. 15. Know that thine eyes loues pandertare Nazianzen saith that shamelesse and curious eyes being nimble and busy instruments are stil gazing an vnlawful obiects Heerupon was that elegant saying of S. Basil Lib. de vera virginitate Plin. l. 2. c. 105. With our eyes as with incorporeal hands we touch whatsoeuer we are led vnto by our wel §. I. Pliny affirmeth that Naptha a certaine sulphureous kind of bitumē hath so great affinity with fire that happening to come nere it suddainely the fire leapes into it the same may we say of those burning torches of our eyes and the fire of concupiscence We must therefore by al possible meanes restraine our eyes from beholding womens beauty for there is a great affinity betweene these fires of our eyes and their faces which they greedily delight to gaze on Beauty saith Tertullian of its owne nature allues to luxury EDESIMVS But a handsome man or a modest woman shal neuer hurt me PARTHENIVS O my EDESIMVS there are many good and very good things but not so for thee not me nor for this man or that Susanna was good and holy but not to the eyes of those Elders that beheld her Everily thinke Bersabee was good and honest but not so to the eyes of Dauid Vertuous and good was that Hebrew Ioseph and yet he set on fire the eyes of his Mistresse The tree of Paradise was good and yet there did our mother Eue lose her eyesight It were the part of a madde man to suffer his eyes to be put out though it were with a golden dagger The beauty of a virgin to a curious beholder is a golden dagger but no lesse is his losse that loseth his eyes thereby then if he lost them otherwise This only sense of seeing is a great step to concopiscence For as Cleme●… Alewand●…us wisely admonisheth vs whilst our eyes play the wantons our appetites are set on fire Clem. li. 3. Pedag c. 11. Therefore the eye is the first fiery dart of fornication and the sight of a woman burneth vs. To many we must sing this not so elegant as true Virg. 3. Georg. Beware of thy self and thine eyes be watchful ouer thy thoughts a woman touch'd is bird-lime beheld a Basiliske EDESIMVS But in very truth it is a hard matter for the eyes those sparkling orbes of our head to obserue alwayes such seuere lawes Nature hath placed them there as sentinels in the top of a liuing tower that vpon the approch of danger they might forewarne the other members and preuent their peril Therefore of necessity our eyes ought to be open because they are the guardians of our body PARTHENIVS I grant they are but oftentimes may one with Iuuenal demand concerning these keepers Iuuen. Sat. 6. vers 345. Who shal keepe the keepers themselues Therefore let our eyes performe their office let them keepe our body but so that they betray not our soules which they shal better preserue if they be shut or modestly looke downward then gazing and wide open Would they be turned vpward let them behold the heauēs Would they be cast downeward let them looke vpon the earth EDESIMVS In my opinion it is not so seemly for a man to conuerse with men with his countenance alwayes deiected as if he were guilty of theft PARTHENIVS Yea certainly it is most seemly and there is no garbe of modesty more decent then to cast downe a mans cyes and fix them vpon the earth And know you what kind of document concerning this a certaine woman gaue to that most holy man S. Ephrems EDESIMVS I desire to know declare it vnto me §. II. PARTHENIVS S. Ephrem going towards Edessa in the way made his prayer to Almighty God in this manner Sozom. l. 3. hist Eccl. c. 16. ●…rcom 10. febr c. r. Metaphrasie O my Lord so direct this iourney of mine that at my first entrance into this citty I may light vpon some good man that may religiously discourse with me of such things as are for the perfection and beautifying of my soule And when making hast he drew nere to the gate he began to debate with himself what questions he should propound vnto that man what first and what last he should aske him Whilst he went reuoluing these cogitations behold a certaine light woman met him at the very gate S. Ephrem fixing his eyes vpon her stood as it were in an ex●asy Questionlesse this holy man was much troubled at the meeting of this woman and grieued that Almighty God had not seconded his desires So that he cast pensiue and discontented eyes vpon her face And she began no lesse stedfastly to eye him standing in that manner When they had for a good space thus silently beheld one another at last S. Ephrem seeking to strike her with some terrour and shame doest thou not blush said he thou impudent creature to stare thus in a mans face Alas good man said she I am not ashamed I suppose it is lawful for me to behold thee in this sort for I was taken from thee and out of thy side But it most befitteth thee not to looke vpon women but vpon the earth thy mother from which thou wert framed and into which thou art finally to returne S. Ephrem listning to her vnexpected answer said secretly to himself Ephrem be content with this for now thy wishes are satisfyed Thou desiredst of God a Master to instruct thee in thy course of life and thou hast met with one thou owest this woman both thankes and a Masters stipend It is the same God that speaketh by the mouth of man or woman Thou hast enough for this day thou hast as a much as thou canst learne and practise in the space of many yeares set a guard vpon thine eyes shut them against women open them to the earth and behold thy graue Let vs in this manner my EDESIMVS eleuate our eyes to heauen or fix them on the earth so shal they be taught both to fly and creep to fly towards God and creep towards our graue A quiet modest eye is a great treasure Et castigatae collecta modestia frontis And modest recollectiō of a cleered brow EDESIMVS Permit me to interrupt you with a word or two In the fabrick of mans body why doe the eyes last of al receaue life for so they say and why are they first of al when the houre of death approcheth depriued thereof PARTHENIVS Nature hath wel ordained it so that seeing they are the occasion of great danger they may haue the lesse time to worke our mischief And God through his prouidence hath made our