Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	fruit_n	good_a	tree_n	12,773	5	9.6998	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80534	The Iesuit, and the monk: or, The serpent, and the dragon: or, Profession, and practice. Being a sermon preached on the fifth of November, 1656. / By Richard Carpenter.	Carpenter, Richard, d. 1670?	1656 (1656)	Wing C622; Thomason E897_5; ESTC R206691	27,529	33

THE IESUIT AND THE MONK OR THE Serpent and the Dragon OR Profession and Practice Being a Sermon Preached on the fifth of November 1656. By Richard Carpenter Job 8. 13. The Hypocrites Hope shall perish St. Bern. de Grat. lib. Arb. Utitur Deus Creaturâ rationali sed malevolâ ut Virgâ quam Correcto Filio Pater in Ignem tanquam Sarmentum inutile abjicit God uses a reasonable Creature being malevolous and seeking the Destruction of others as a Rod which the Child being Corrected or terrified by what line soever his Childship is descended to him the Father throws into the fire as unprofitable LONDON Printed by Francis Leach 1656. To all Worthy Persons that are pure-intention'd and have noble Thoughts and Hearts which abominate Fraud Fallacy Falshood Lying Slandering yea all kinds of Imposture and Wickedness especially such as stinks of a Powder-Plot NOble Souls who and where soever ye are Forgive me if I presume upon your softness and humbly implore the Honour of your Patronage We read in the old Monuments of Eunomius Photius in Ep. ad Ioannem Patricium that he playing upon his Harp in a solemn trial of Skill and a String failing him a Grashopper presently sate upon his Harp and so symmetrically consorted with the Musick that it perfectly supplyed the Work of the broken String and moreover was in the Cause that Eunomius went Conquerour I may perhaps in this fervorous Contest with a quick and chearfull stroke break a String the String of Health or Life But more excellent Grashoppers with Harps in their Brests it is the Phrase of St. Gregory Nazianzen S. Greg. Naz. Orat●… 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who gives to the Grashopper the Harp in its Brest than you Selves I desire not to have in view for the perfect supplyance of the Musick Ye state your Quarrel according to the Position of your Consciences which I likewise do But I am principally gashed and offended with the fruits of Jesuits and Monks because they more strike the Sense and chiefly because our blessed Saviour is so very much pressing on that part Mat. 7. 16. Ye shall know them by their fruits Doe men gather grapes of thorns or figs of thistles v. 17. Even so every good Tree bringeth forth good fruit but a corrupt Tree bringeth forth evil fruit v. 18. A good Tree cannot bring forth evil fruit neither can a corrupt Tree bring forth good fruit v. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire It returns in the shape of a Conclusion proved to the height of Discourse v. 20. Wherefore by their fruits ye shall know them Agreeably to my light and sight the Monks and Jesuits st●le and write their Vices Vertues as that impure Person who called his Whores by the Names of the Muses or like the Painter who preferred the Picture of his lewd Mistress under the Name of the sacred Virgin that it might be honour'd Our Saviour being hungry after long fasting Matt. 4. 3. the Devil rejects him to Stones in the place of Bread Again he being hungry Matt. 21. 19. the Fig-tree offers him nothing but leafs And when at the last Io. 19. 28 29. he cried on the Crosse I thirst he was relieved by the Jews only with Vinegar I hope I long ago learned to Matt. 5. 6. hunger and thirst after Righteousness But when I thought to have been plentifully filled the Jesuites and Monks did not at any Time set any Thing before me but Stones Leafs Vinegar or as they are of the hoggish kind Husks that is Fraud Fallacy Falshood Lying Slandering Imposture Wickedness In Chymistry the Transmutations of Things are superlatively strange if we attempt the reduction of them to nothing I know that your Prolepsis will easily prevent my Interpretation Howsoever the Lot falls My Spiritual Appetire lies not in my Ears and I cannot be fed with gawdy Words and Pious Orations concerning Heaven I must behold Heaven practised This Sermon had been nothing but a Voice though the Printers were the Auditors had not impudent Slander extorted it from me and bound it over to the Press Now therefore as the Monks and Jesuits are in our Saviour's dialect Mat. 7. 16. thistles and thorns I shall be as Thorns in their sides and endeavour by all means possible and imaginable to fetch the Gerasen Hog and the dirty Devil out of their mouths that wallows in all the mire and impurities of Fraud Fallacy Falshood c. and will be there wallowing until it runs violently down a steep place into the Sea and perishes in the waters 〈◊〉 8. 32. Had they been soul'd with the Spirit of the Primitive Saints they had been rapted to a Sublime Course as reasonably and graciously caught thereunto by many sublime Considerations But these are Swine and Lovers of Pleasure and of their Bellies more than Lovers of God And when they call me to it by their new Vncivilities I will plainly shew you as ye view in the Picture of the Jesuit or Monk here the very Hog-Devil in their Teeth and at the end of their Tongues and lay down the Reasons before your Eyes why I charge the Monks so highly and why they are so monstrous in my Glass I will not at present farther soil and defile my self with touching these unclean Beasts But humbly remain Yours religiously-devoted and to be commanded by you all R. Carpenter The Jesuit and the Monk c. IN holy Scripture there occurr Apparitions of Angels Angels that they may suit with the Condition of Men who are bodily and to whom they appear must assume Bodies I observe When Angels assume Bodies that they may perform God's Commands and converse with us here upon Earth they never assume Bodies of Fire If a Spirit attempts to make a Compact he is a Devil if he takes a Body of fire he is a Devil they are two notable Marks of a Diabolical Apparition The great Aquinas administers the Reason D. Tho. p. 1. q. 51. art 2. Because if they should take Bodies of fire comburerent ea quae contingerent they would then set on fire all they should touch The Angel's Business is not to be an Incendiary and to inflame and fire all where he comes but proportionably and sweetly to attemper himself to our bodily and qualified Condition in the performance of God's holy Will and Commands Our Priests from beyond the Alpes boldly stile themselves Angels because Angelus est Nomen Officii Angel is the Name of their Office They derive this their honourary Title chiefly from the Prophet who is named Angel and whom Origen therefore thought to have been an Angel Ita S. Hier. in Prooem ad Malachiam the Prophet Malachy Who speaks thus ch 2. v. 7. Labia enim Sacerdotis custodier●… Scientiam et legem requirent ex ore ejus quia Angelus Domini Exercituum est The English