Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earth_n	element_n	world_n	2,435	4	4.7467	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

heare do some of our brazen-faced Caualeers cease to blaspheme God by denying most impudētly his euerlasting essence O foolish men when they see a faire house they immediatly presuppose some one or other to haue built it So in like maner whē they behold one another will not they sometimes euē by natural discourse aske who made them The heathen Oratour saith that there is no natiō so sauage no people so sēceles which wil not cōfesse that there is some God euen they that are Libertines Epicures and in other points of their liues differing little from bruite beasts do reserue some seed of religion Also the very Deuils beleeue that there is a God and do tremble as saith the Apostle Yea the very obstinacy of the wicked is a substanciall witnesse that the Deitie is knowen which with their furious striuing yet cā neuer wind themselues out of the ●eare of God But what need I dally thus with doltish Atheists let them read the holy scripture they shall find fiue generall meanes whereby God is made manifest vnto man The first are the framed things wherin God did first reueale himself for the heauens declare the glory of God and the firmament sheweth his hādy worke The secōd is the sparke of nature wherby all men as it were by naturall instinct obtaine the infallible admonition of the truth The third way whereby God is made knowen is the verball will which successiuely from time to time in some countrey or other hath bene holden vp by worldly blessings apparitions ceremonies prophesies and last of all by the presence of the Messias himselfe The fourth is the holy Ghost who openeth our misty eyes wherby we embrace the true and Apostolicall doctrine The fift meanes whereby God is knowen are his miracles at the sight of which the very Atheists themselues being affrighted must exclaime with Iulian the Apostata O God O Galilaan thou hast ouercome our vnbeleefe Of Atheists Chap. 3. OF Atheists there are two sorts the inward and the outward The inward Atheist is he that slyly carieth the countenaunce of a sheepe and yet is no sheepe but a sheep-biter He swaloweth vp aduowsons hospitals and other mens goods vnder pretence of simplicity He raiseth rents incloseth commons and enhaunceth the price of corne With his wooll or wealth hee vseth to snarle deceyue honest-minded men whom at length hee notwithstanding hauing Scripture in his mouth snatcheth at most greedily clappeth in irons This kind of Atheist I will decipher hereafter The outward Atheist on the other side openly professeth nature to be his God And euen as the spider infecteth with poyson the fragrantst liquours hee suckes so the outward Atheist most wickedly extracteth common places out of the secretes of nature and turning them to his owne vse hee blasphemeth God whom he neuer knew Is there any rayne without a clowd any apples without trees any portraiture without a painter any kingdome without rulers can the heauens moue without a mouer say thou viper for a better name thou deseruest not wilt thou not beleeue that which thou beholdest with thine eies wherfore I pray thee was the world framed was it not for man what idiot when hee passeth through a village though halfe ruinous will not presently suppose that it was contriued by some or other Much rather O sensuall beast shouldst thou imagine that a quickning maker euē God hath created not onely thee but all the world besides If no reason will persuade thee yet me thinkes the extraordinary punishments of God which alwaies such Atheists as thou art haue felt should be of force to recall thee from thy most damnable opinion It is written of Diagoras one of the first authours of this sect that being fledde from Athens and his bookes burnt by vniuersall consent he was slaine by certaine men whom the Athenians had hired for that intent Pliny the elder one likewise of the same stampe while hee was ouercurious in searching y e causes of nature was choakt neere to the mountaine Vesuuius with smoake and with the smell of brimstone issuing out of the same Pope Leo the tēth who often said that Moses Christ and Mahomet were three of the greatest dissemblers was by the iust iudgement of God sodainly strooken dead with an extreame laughter Likewise an Italian Captaine of late daies in the low countries leading his company to skirmish with the enemy thus encouraged them Sirs quoth he remember the former glory of our nation and fight valiantly as for your sinnes if you die you shall vnderstād there is no God Which when he had said he fought was the first man that was slaine Not inferiour to these was one Christopher Marlow by profession a play-maker who as it is reported about 7. yeeres a-goe wrote a booke against the Trinitie but see the effects of Gods iustice it so hapned that at Detford a litle village about three miles distant from London as he meant to stab with his ponyard one named Ingram that had inuited him thither to a feast and was then playing at tables he quickly perceyuing it so auoyded the thrust that withall drawing out his dagger for his defence hee stabd this Marlow into the eye in such sort that his braines comming out at the daggers point hee shortlie after dyed Thus did God the true executioner of diuine iustice worke the ende of impious Atheists Furthermore some of our worldlings may worthily bee ranged in the forefront of this hellish route They I say that belch out this accursed theoreme of Machiauel namely that the heathenish religion made men couragious wheras our religiō makes men fearfull O foolish sots● is the feare and loue of God become the cause of your foolish feare Nay rather it is your consciences that bring feare into your hearts The more wicked ye be the more you feare Me thinks that albeit ye had no demōstration of God yet this ought to satisfie you which proceedeth of a natural fear For whosoeuer feareth sheweth necessarily that there is some supreme power which is able to terrifie hurt him As contrariwise he that is assured that nothing can appall or diminish his valour is altogether free from feare The second part Of Man Chap. 4. ABdala one of the wise men of Arabia being on a time demaunded what was the most wonderfull thing in the world answered Man Hermes Trismegistius termed mā the great miracle Others called him the little world Likewise the wisest Philosophers agreed that mans body is composed of the foure elements and of all their qualities For the flesh agreeth fitly with the earth his vitall spirites with the aire the fire and his humours with the water The sense of touching consenteth with the earth The sense of seeing with the fire that of smelling with the aire and fire that of tasting with the water that of hearing with the aire Yea there is no part in the whole body of mā wherein

one of the elements doth not interpose his vertue albeit one of thē is alwayes predominant ouer the rest And most certaine it is that Man is a creature made of God after his owne Image well disposed by nature composed of bodie and soule In this sort man had his beginning and being of the great and eternall builder of the world of whom likewise hee was created so noble for three reasons The first that by this meanes man knowing howe God hath placed him aboue all other liuing creatures he might be induced dayly to loue and honour him as is meete And therefore did the Lord place the eies in mans bodie to behold his wonderfull workes And for this cause also did he fasten eares to mans head that hee shoulde vnderstand and keep his commandements The second to the ende that acknowledging the noble place race from whence he came hee might feare to staine his name and fame with dishonest vnlawfull deeds The third that hee not being ignorant of his owne excellencie shoulde extoll himselfe in God and in him through him he should iudge himselfe worthy of heauenly felicitie What should I rippe vp the good discipline of liuing the lawes customs arts and sciences by man inuēted to furnish life with the three sorts of good namely honest pleasant and profitable According to which there be also three sortes of companies one for honestie as the learned and vertuous another for pleasure as yong folks and maried men a third for profite as Marchants Wherefore by good reason man holdeth the soueraigntie and chiefest roome in this world Of the soule Chap. 5. THe infusion of the soule into the bodie by God the Creator is a most admirable thing seeing that the soule which is inuisible is cōprehended within the body being palpable that which is light and of celestiall fire within that which is earthy cold corruptible that which is free within that which is base bound This alone is the instrument that can bring vs to the vnderstanding of God and our selues This is speculatiue and actiue at one and the same instant This is she that for her beautie hath the foure cardinal vertues for her actions reason iudgement will and memorie Briefly this is she about whom the wisest of the world haue occupied their curious and fine wits Pythagoras affirmed that the soul was a nūber moouing it self Plato said that the soule was a portiō taken frō the substance of celestial fire The prince of the Peripatetickes writeth that the soule is the motiō or act of a natural body that may haue life Our Diuines define the soule after this maner The soule of man is a spirit that giueth life and light to the bodie wherevnto it is knit and which is capable of the knowledge of God to loue him as being fit to be vnited vnto him through loue to euerlasting happinesse That a man hath but one soule Chap. 6. EVen as in euery bodie there is but one essentiall kind of nature whereby it proceedeth to be that which it is so in euery liuing creatures bodie there is but one soule by the which it liueth In the scripture we neuerread that one mā had mo soules thē one Adam being created by God was a liuing soule All the soules that came with Iacob into Egipt and out of his loines beside his sonnes wiues were in all threescore and six soules that is threescore and sixe persons Also the sonnes of Ioseph which were borne him in Egipt were two soules Steuen being stoned by the Iewes called on God and said Lord Iesu receiue my spirit Saint Paul raising Eutichu● from death sayde his life is in him Our sauiour Christ likewise complained vnto his Disciples saying My soule is verie heauie euen vnto the death Hereby we may note that one man hath but one soule How greatly therefore are those Philosophers deceyued who affirme that one man hath three distinct soules to wit reasonable sensitiue and vegetatiue wherof these two last are in a bruit beast as well as in a man and the vegetatiue in plants in beastes and in man This opinion of pluralitie of soules seemed so damnable vnto the ancient fathers that Augustine Damascenus and the fourth Councell of Constantinople proclaimed them to be excommunicated which would hold one man to haue many soules Briefly to leaue this errour it falleth out with the soule as it doth with figures for euen as the trigon is in the tetragon and this tetragon in the pentagon so likewise the vegetatiue power is in the sensitiue and this sensitiue is in the reasonable soule Obiection We see yong infants hauing vegetatiue and sensitiue soules and not possessing the reasonable soule before they come to yeares of discretion Moreouer it is well knowne that a man liueth first the life of plants then of beasts and last of all of man therefore a man hath three soules distinct aswell by succession of time as in essence and formall property Answere I grant that the faculties of mans soule are by their operations successiuelie knowne as the vegetatiue power is knowne more plainly in the beginning then the sensitiue last of al the reasonable soule But frō thence to conclude that infants haue no reasonable soule I deeme it meere madnesse For the whole soule is infused within them in the beginning but by the sacred power of God it is not made as then manifest vntill they attaine to elder yeres Touching your proofe that a man liueth the life of plants then the life of beasts and last of a reasonable man I answere that it is meant of the vitall powers and not of the soule and so I yeeld that a man at first exerciseth the powers vegetatiue and sensitiue and then he hath the benefite of the reasonable soule Of the immortaltiie of the soule chap. 7. ATheists and the hoggish sect of the Epicures who would faine stay in their bodily senses as beasts do deride the holy scriptures saying that it is not known what becomes of their soules af-the deth of their bodies or to what coast they trauell by reason that none returned at any time backe from thence to certifie them This is their childish reason Which truly in my iudgemēt sprūg vp of their negligence in not ferreting out the end of the soule For to what end els was the soule created but that knowing God her Creator and worshipping him for that great benefite shee might stand in awe and loue of him and at length attaine to euerlasting life which is appointed for her end Al other liuing creatures God made for mans vse but man he created to the end that the light of his wisdome might shine in him and that hee might participate with him his goodnesse Admit therefore that mans soule were corruptible what difference then I pray thee would there bee betweene a man and a bruite beast nay then consequently it must follow that man was

earnestly charge some of their most faithfull followers to admonish them of their ouersights at conuenient seasons Of Indulgence Chap. 48. INdulgence is a fond vaine foolish loue vsed most commonly of parents towards their children There is no vice so abhorred of wise men as this For they find by experience that mo youths haue bene cast away through their parēts indulgence then either through violent or naturall death Yea I haue heard sundry Gentlemen when they came to yeeres of discretion grieuously exclaime and bitterly complaine of their parents fondnesse saying Wee would to God that our parents had heretofore kept vs in awe and seuerity for now lacking that instruction which we ought to haue wee feele the smart thereof Vndoubtedly God wil one day demaund an account of them and examine them wherefore they respected not better their owne bowels Shall he blesse them with children and they through blind indulgence neglect their education Truly it is a miserable case In times past parents were wont to place their sonnes with wise gouernors requesting them not in any case to let them haue their owne willes But now adaies it falles out cleane contrary For parents in these times when they hire a scholemaster will first hearken after his gentle vsage and then they will question with him touching the small salary which they must pay him for his industry so that forsooth now and then to be mindfull of this vice Indulgence they accept of a sow-gelder or some pety Grammatist that will not sticke in a foole-hardy moode to breake Priscians pate With such a one they couenaunt namely that hee must spare the rodde or els their children will be spild Within a while after assoone as their indulgent Master hath taught them to decline Stultus Stulta Stultum as an adiectiue of three terminations they bring them out of hand into the Vniuersity and there diligently do enquire after a milde Tutour with whome their tender sonnes might familiarly and fellow-like cōuerse And what then Mary before a tweluemoneths end they send for them home againe in all post haste to visit their mammes who thought each day of their sonnes absence to bee a whole moneth There they bee made sucklings during the next twelue moneth Well now it is high time to suffer their ready dādlings to see new-fangled fashions at the Innes of Court Where being arriued they suite themselues vnto all sorts of company but for the most part vnto shriuers Caualeers and mad-cappes insomuch at the last it will be their friends hard happe to heare that their sweet sonnes are eyther pend vp in New-gate for their good deeds or haue crackt a rope at Tiburn This is the effect of Indulgence This is their false conclusion proceeding of their false premisses Now you must vnderstand that if the parents had not thus cockered 〈◊〉 their sonnes in their childhood 〈◊〉 caused them to be seuerely looked vnto they would not in the floure of their age haue come to such a miserable end In the Chronicle of the Switzers mētion is made of a certaine offendour whom vpon his arraignement his owne father was compelled to execute that so by the indulgent author of his life hee might come to his death Hither likewise may I referre that common story of a certaine woman in Flaunders who liuing about threescore yeeres agoe did so much pamper two of her sonnes that shee would neuer suffer them to lacke money yea shee would priuily defraud her husband to minister vnto them But at last she was iustly punished in them both for they fell from dicing and rioting to stealing and for the same one of them was executed by the halter the other by the sword she her selfe being present at their wofull ends whereof her conscience shewed her that her Indulgence was the onely cause This ought to be a liuely glasse to all parents to prouide for their childrens bringing vp and to purge them betimes of their wild and wicked humours least afterwards they proue incurable and of litle sprigs they become hard withered braunches In briefe O parents correct your childrē while they be young pluck vp their weedes while they beginne lest growing among the good seed they hinder their growth and permit them not so rathe of prentises to become enfranchised freemen In so doing you may be assured that they will easily be brought to study the knowledge of heauenly wisedome and to embrace ciuility the onely butte and marke wherat the godly vertuous do leuell especially for Gods glory for their owne commodity and for the goodnesse that thereby ensueth vnto the commonwealth in generall Of Pride Chap. 49. PRide is a bubbling or puffing of the minde deriued from the opinion of some notable thing in vs more thē is in others But why is earth ashes proud seeing that when a man dieth hee is the heire of serpents beasts wormes Who knoweth not that GOD closely pursueth proud men who doubteth that he thūdreth and scattereth them in the imaginations of their hearts that he putteth downe the mighty from their seates and exalteth the humble and meeke In somuch that he which is to day a king to morow is dead Wherefore O wight whosoeuer thou art that readest this booke lay aside thy Peacocks plumes and looke once vpon thy feet vpon the earth I mean wherehence thou camest though thou thinkest in thine heart that thou art equall with GOD yet thou art but a man and that a sinfull man In summe wish not lordly authority vnto thy selfe for hee that seeketh authority must forethinke how hee commeth by it and comming well by it how hee ought to liue in it and liuing well in it hee must forecast how to rule it and ruling discreetly hee must oftentimes remember his owne frailty Of Scurrility of Scoffing Chapt. 50. EVen as I greatly commend affability and pleasant iestes so I vtterly mislike and condemne knauery in iesting For toungs were not giuen vnto men to scoffe and taunt but rather to serue God and to instruct one another And as a litle fire may cōsume whole villages so in like manner the toung which is a kind of fire yea a world of calamity polluteth the whole body if it bee not refrained For which cause though there be some merry and conceited wit in a iest yet we must beware that we rashly bestow it not on them whom we afterwards would not for any thing offend Therefore the respect of time consideration of the person is necessary in lesting For we must not giue dry floutes at meales least we be accounted Ale-knights wee must not taunt cholericke men least they take it in ill part we must not deride simple felowes because they are rather to be pitied nor yet wicked persons for it behoueth to haue them rather punished then laught to scorne Whether Stageplayes ought to be suffred in a Commonwealth Chapt. 51. STageplaies fraught altogether with scurrilities and knauish pastimes are