Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	wood_n	work_n	write_v	30	3	5.2958	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

perfect satisfaction even to the utmost farthing is to be paide and that for sinnes which were as your doctrine teacheth committed by the offendor in this life and forgiven before he came into that place for so you say that the sinne is forgiven but the Temporall punishment notwithstanding is to be satisfied for and to be endured and performed for it in Purgatorie If the sinne be forgiven before he come there as your selves doe hold Ergo say I it remaineth not to be forgiuen or to receive anie forgivenesse in that place for what is once forgiven needeth not anie second forgivenesse Againe if it bee a place onelie to endure punishment for sinnes untill Gods Iustice be there fullie satisfied as yee likewise affirme then must it follow also that it is no such place as wherein anie forgivenesse of the sinne is granted or obtained or so much as to be expected But moreover when God hath received satisfaction to his Iustice for the sinnes of all his people and for the punishment due unto the same in the Person of his Sonne Iesus their Redeemer Suretie and Saviour should anie bee so iniurious either to God or himselfe or so unwise in his thoughts as to imagine that God would exact or require a second payment or another satisfaction to bee made unto him yea when he hath not onelie received satisfaction in his Sonne but hath moreover therupon given a full release remission and discharge for all their sinnes and that for ever Can hee after that in Iustice call them to a new reckoning for them to make another payment or another satisfaction in their owne persons It is true that Christ their suertie and redeemer paid deerely for them enduring the most bitter wrath and curse of God for their sakes but yet in respect of themselves they are gratis that is frankelie and freelie remitted and forgiven as I have often said they paying nothing in their own persons of this price and satisfaction Yea as S. Paul speaking of Christ saith directlie that In him wee have redemption through his blood even the remission of sinnes So in the Epistle to the Hebrevves is this expresly affirmed to be an Eternall redemption and consequentlie an eternall remission of sins And therefore Gods children have as you see their sinnes forgiven them both in this world and in the world to come But reprobate sinners of which sort be such as sinne against the holie Ghost and of whom it is that Christ speaketh in that place by you alledged shall not have forgivenesse neither in this world where remission of sinnes is preached and pronounced to the faithfull and repentant people nor yet in the world to come when Christ himselfe shall personally sit in Iudgement upon them You perceive then that sinnes may bee granted to bee forgiven both in this world and in the world to come that is to say to have an Eternall forgivenes And again that some sins be not forgiven but remaine liable to Gods wrath to be punished either in this world or in the world to come or in both and yet your Purgatory is therby in no sort proved or can be concluded But yet further when Christ saith of this Blasphemie and Sinne against the holy Ghost that it shall not bee forgiven neither in this vvorld nor in the vvorld to come it is but an earnest vehement or an emphaticall kinde of speech therby to declare that such is the heinousnesse of that sinne and the implacable vengeance and wrath of God against it as that the committer of it shall never have forgivenesse but is liable to an everlasting punishment or an everlasting condemnation And for assurance that this is the verie and true meaning of those words S. Mark doth manifestly so expound declare them for in steade of those words of S. Matthevv S. Marke reciteth it thus that he that committeth that sinne against the holie Ghost shall never have forgivenes but is guiltie of eternall condemnation Would you have a better expositor of S. Matthews words then S. Marke who wrote after him Hee sheweth you plainely that the meaning of those words is no more but this viz. to declare that it shall never be forgiven and therfore therewith if there were no more spoken yee ought to rest fully satisfied and contented 4 But yet a third Text they alledge in 1. Cor. 3. where S. Paul saith thus According to the grace of God given mee as a skilfull master builder I have laide the foundation and another buildeth thereupon But let everie man take heede hovv he buildeth upon it for other foundation can no man lay then that vvhich is laide alreadie vvhich is Iesus Christ And if anie man build on this foundation gold silver precious stones vvood hay or stubble every mans vvorke shall bee made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try everie mans vvorke of vvhat sort it is If anie mans vvorke that hee hath built thereupon abide he shall receive a revvard If anie mans vvorke burne he shall suffer losse but himselfe shall be saved yet as it were by the fire Here is fire mentioned and what fire should it be say they but Purgatorie fire S. Gregorie himselfe answereth and telleth you that there is no necessitie to expound it of Purgatorie fire for he saith it may be understood of the fire of tribulation left unto us in this life S. Augustine thinketh that not onelie it may but ought to be understood of the fire of tribulation in this life and he giveth his reason for it saying thus The fire vvhereof the Apostle speaketh in this place must be understood to be such that both doe passe through it that is both he vvhich buildeth upon this foundation gold silver precious stones and he also that buildeth wood hay stubble for vvhen he had said thus he added The fire shall trie everie mans vvorke of vvhat sort it is If anie mans vvorke shall remaine vvhich hee hath built upon that foundation he shall receive revvard If anie mans vvorke shall bee burnt hee shall suffer losse but hee himselfe shall bee saved yet as it vvere by fire Therefore this fire shall trie not the vvorke of one of them but of them both And this fire verily is the tentation of Tribulation of vvhich in another place it is vvritten plainely The furnace doth proove the potters vessell and tentation of Tribulation iust men c. Remigius who lived after Gregorie understandeth this fire to bee God himselfe inasmuch as God himselfe is in Scripture called a Consuming fire S. Ambrose interpreteth this Text of Doctrine Teachers in the Church and so doe divers others also And indeed the scope and circumstances of the text being well considered doe shew that it is most rightly and fitly so to be expounded because S. Paul had before affirmed Gods Church and people to be this building and that hee as

an excellent Master-builder had laid for a foundation in this work and building him that is the onely foundation namely Iesus Christ. And he there proceedes in that similitude shewing that all the rest of the building should be sutable and correspondent to this foundation whosoever were the builders or workemen in that worke and therefore he biddeth everie workeman and builder in this worke that is everie Teacher and Minister of the Gospell to take heed bovv he buildeth vpon that foundation for if anie of them build upon it gold silver or precious stones that is pure and sound doctrine sincerely delivered he shall receive a reward at Gods hand But if anie of them build wood hay stubble all which be combustible matter and upon triall by fire will soone bee burnt up and consumed whereby unsound doctrine or such as is not soundly and sincerely delivered is understood This man in respect of his unsound combustible stuffe is therein to suffer losse yet himselfe shall bee saved because he holdeth the foundation namely Iesus Christ and the iustifying faith in him Yet as it vvere through the fire because though himselfe be saved holding the foundation yet the frothie unfound and vanishing stuffe which he builded thereupon must perish and bee lost as wood hay and stubble perish and bee consumed when they come once to the fire Gods word is in the Scripture resembled to fire and when mens doctrines both for matter and manner shall be brought to be examined and tried by this fire then as in a cleere day the darkenes of the night being dispelled things appeare evident and manifest so will it also by that triall cleerely appeare and be manifested howsoever before they lay hid and obscure what doctrines bee sound and what unsound what be firme substantiall and permanent and will like gold and silver endure tryall by the fire and what be like wood hay stubble and such combustible matter as when it commeth to bee tried by fire ●s found vanishing stuffe and soone consumed and abolished You see then the true sense and meaning of this Text and that it no way enforceth or inferreth your Purgatorie fire Yea it speaketh not one word of purgeing by fire but of trying by the fire and that also not of mens persons as you suppose but of their workes For all which causes it neither doth nor can possiblie make anie proofe at all for your so much fancied and imagined Purgatorie 5 These which be your chiefe Texts being answered let me now desire you to consider further the fourteenth chapter of the Revelation of S. Iohn where it is written thus Blessed are the dead vvhich dye in the Lord forthwith Even so ●aith the spirit that they rest from their labours and their vvorkes follow them which words are not onelie to be understood of Martyrs but of all other also that die in the faith of Christ for as all the godlie are said to live in Christ 2. Tim. 3..12 so are they likewise said to die in Christ or to be the dead in Christ 1. Thess. 4.16 All godlie and faithfull people then and not Martyrs onelie be such as die in the Lord and consequently be here affirmed and pronounced to be blessed forthwith even presentlie after their death and departure out of this world for the Text saith they be Beati à modò blessed forthwith or immediately after their death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greeke that is from that verie present time forward Seeing then they be in the state of blessednesse forthwith and have rest from all paines and labours and have also the reward of their workes accompanying them and bestowed upon them it must needs be granted that they come into no such painefull terrible and tormenting place as your supposed Purgatorie is The Rhemists hereunto answere that being in Purgatorie they are blessed and rest in peace in respect they be discharged of the labours and afflictions of this life and which is more from the daily dangers of sinne and damnation and be put into infallible securitie of eternall joy with unspeakable comfort of conscience But first a poor blessednes miserable cōfort must it be to be freed from the miseries calamities of this life to be cast into much greater miseries calamities afterward namelie into those hote burning fierie flames of Purgatorie there to be tormēted for I know not how manie hundreds or thousands of yeares For ye say That such so great be the paines of Purgatorie that there is no difference between them and the verie pains of Hell it selfe but only in respect of the continuance of the time viz. that Purgatorie paines be temporarie and not lasting ever whereas Hell torments be everlasting Which being so I would faine learne how the Soules departed that suffer paine after this life ended can certainly tell whether for the present they be in Hell or in Purgatory for the paine and torment being alike in both and no difference betweene them in respect of the degree of pain but of the continuance onely those that after their death suppose themselves to be in Purgatory may possibly be in Hell the place of the damned for ought they for the present there know finde or feele to the contrarie But secondly it is but a meere fancie and imagination when they say that they have there unspeakeable comfort of conscience for how can they have such unspeakeable comfort of minde where they have such intolerable torments as be equall for the time they be there to the verie paines and torments which the damned soules suffer in Hell And where they say that being in Purgatorie they have infallible securitie of eternall Ioy this is likewise another meere imagination and dreame for what proofe or warrant from God or his Scriptures can they shew for these things None at all doe they or can they shew but their owne or other mens conceits and supposals Themselves doe say that none in this life can be infalliblie assured of his salvation without a speciall revelation from God which way I pray you come those soules to be so assured which be in Purgatorie Have they anie revelation of this matter there given them from God Or if yee say they have How doe ye prove it for the wiser sort of people will no longer be fed with bare words opinions conceits or imaginations of your deceived Church But yet further what need anie of Gods children goe to this your Purgatorie there to bee put in infallible securitie of eternall Ioies when as they may have that benefite even in this life Yea they actuallie have that unspeakeable solace and benefite namelie an infallible assurance of their salvation in this ve●ie life as afterward in his due place is declared L●ying therein with a ioy that is unspeakeable and glorious as S. Peter also himselfe speaketh and himselfe witnesseth Howbeit I grant that in S. Augustines time some opinion of such

even God himselfe doth expressely dislike that anie should be so bold as to attempt to make anie Image or visible shape of him at all reproving the Iewes for so doing saying for that end and purpose thus VVho is like unto mee And againe hee saith To vvhom vvill yee make me like or make me equal or compare mee that I should be like him All they that make an Image saith he are vanitie and their delectable things shall nothing profit And againe he saith All that are of the fellowship thereof shall be confounded for the vvorkemen themselves are men In vaine therefore is that distinction yee have betweene an Idoll and an Image saying That an Idoll is of a false or fained thing or which revera is not or hath no being at all and that an Image is of a true thing or of such a thing as revera is For you see by the premisses that even the portraiture or fashioning of a true thing as namelie even of the true God by anie similitude or likenesse whatsoever made by men is utterly cōdemned Yea S. Stephen also confuteth that distinction for even the golden Calfe which the Israelites made althogh they made it to worship the true God by is by him expresly called an Idoll Act. 7.41 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum aeque apud nos formulam facit Igitur omnis forma vel formula Idolum se dici exposcit Idos in Greeke saith Tertullian signifieth a forme or figure from whence the diminutive Idolon is derived vvhich signifieth a little forme or figure Every forme therefore or figure requireth to be called an Idoll Howsoever then in French or English speech the words Idol and Image may by reason of use and custome sometime differ yet in the Greek tongue from whence the word Idoll is originally derived there appeareth to bee no such d●fference But hereof there needeth not to be anie further dispute because God himselfe hath directly forbidden not only Idols but all Similitudes also or Likenesses whatsoever made and erected by men in the way of Religion Thou shalt make thee saith he no graven Image nor any similitude of things that are in heaven above nor that are in the earth beneath nor that are in the vvaters underneath the Earth Thou shalt not bow downe thy selfe to them nor serve them In which words you see two things directly enioined the one that no man presume to make anie Images or similitudes of God the other that if he have made anie such Image or similitude that he proceed not further in sinning by bowing downe to them or serving them Agreeably whereunto is likewise that which Moses spake as it were expounding that Commandement unto the Israelites and saying thus unto them The Lord spake unto you out of the middest of the fire and yee heard the voyce of the vvords but saw no similitude save a voyce Then hee declared unto you his Covenant vvhich he commanded you to doe even the Ten Commandements and vvrote them upon two Tables of stone And the Lord commanded me that same time that I should teach you ordinances vvhich yee should observe in the land vvhither yee goe to possesse it Take therefore good heed unto your selves for yee saw no Image in the day that the Lord spake unto you in Horeb out of the midst of the fire that yee corrupt not your selves and make not a graven Image or representation of any figure vvhether it be the likenesse of male or female the likenesse of any beast that is on the earth or the likenesse of any feathered soule that flyeth in the ayre or the likenesse of any thing that creepeth on the earth or the likenesse of any fish that is in the vvaters beneath the earth Marke well this reason of Moses that because they onely heard a voice of God but saw no Image or Similitude of him therefore they should take heed that they be not so presumptuous as to make anie visible Image or similitude of him Theodoret also saith Deus ab ijs fieri qui u●l●us creaturae imagine effingunt Creatorem that they make gods vvhich fashion the Creator by the image or likenesse of any creature And S. Augustine saith likewise that Dei praecepto prohibetur aliqua in figmentis hominum Dei similitudo By Gods commandement is forbidden any similitude of God devised by men Although therefore yee alledge and say that God in ancient time appeared in the similitude of a Man and that the Holy Ghost also appeared upon Christ in the similitude of a Dove all this maketh nothing for you for God might appeare in what similitude he pleased and who shall or can forbid him by anie law to doe whatsoever he pleaseth But he hath given a law and a commandement to us his creatures whereby wee stand bound though hee be free tha● wee shall not make anie Image or similitude of him and therefore our dutie is and accordingly our care must be to doe as he hath enioined and commanded us and not licentiously in matters concerning him and his religion to devise invent and doe as we list our selves 3 But they not onelie make Images or visible shapes of the everie where present invisible and incomprehensible God but they proceed further in this their boldnesse and do also worship God in or by those Images after that they have made them It was one great wickednesse to be so audacious as to make an Image or similitude of God and it is another to worship him after that sort in or by an Image after it is made So this is a third point of Idolatrie wherein the Popish Church is intolerablie faultie For God will be worshipped as himselfe hath prescribed in his word and not according to mens fancies and devises Yea S. Paul expressely condemneth all ethelothreskeian that is vvill-worship or worshipping of God according to mens pleasures and conceits And therefore Vetuit Deus non solum Imaginem aliquam adorari sed etiam seipsum adorari in Imagine God hath forbidden not onely an Image to be vvorshipped but himselfe also to be vvorshipped in an Image saith Abulensis Agreeably whereunto S Ambrose also saith Non vult se Deus in lapidibus coli God vvill not have himselfe to be vvorshipped in stones For as Christ himselfe also teacheth God is a spirit and they that worship him must vvorship him in spirit and in truth Yea their doings in this point be as grosse Idolatrie as was that of the Israelites in the time of Moses when they together with Aaron the high Priest made the golden Calfe and worshipped God in that Image which themselves had made For yee must not thinke them to be so senselesse or sottish as that they did beleeve that verie Image it selfe to be God I hope yee will suppose that Aaron

not Aventinus write directly thus of him Hildebrandus qui Gregorius septimus primus Imperium pontificium condidit quod successores per qurdringentos quinquaginta continenter annos invito mundo invitis Imperatoribus adeo duxere ut inferos superos in servitutem redigerint atque sub iugum miserint Pope Hildebrand who vvas also called Gregorie the seventh is the first that founded the Papall Empire which his successors for fovver hundreth and fiftie yeares together have so managed in despite of th VVorld and in despite of the Emperors that they have brought inferiours and superiors into subiection and under the yoake The like speaketh Eberard Hildebrandus ante annos centum atque septuaginta primus specie regligionis ANTICHRISTI Imperii fundamenta iecit Hec Bellum nefandum primus auspicatus est quod per successores hucusque continuatur Pope Hildebrand saith hee an hundred and seaventie yeares past was the first vvho under pretence of religion laid the foundation of the Empires of Antichrist Hee first began this wicked vvarre vvhich by his successors is hitherto continued And even Onuphrius also a great favorer and maintainer of the Papal authoritie saith Huic vni c. To this man onely viz. to Pope Hildebrand all the Latine Churches but especially the Church of Rome ought to attribute it that shee is free and pulled out of the hand of the Emperors that shee is enriched with so much riches and vvealth and temporal Dominion that shee is ruler over Kings Emperors and all Christian Princes from vvhom lastlie it is that I may comprehend all in one vvord that this most great excellent state floweth that Rome is the Ladie or Mistres of all the Christian vvorld vvhereas before as a base handmaide shee vvas kept under not onely by the Emperors but by anie Prince ayded by the Romane Emperor From him it is that the right of that greatest and in a manner infinite and in all ages terrible and venerable povver of the pope of Rome hath issued For although formerlie the Popes of Rome vvere respected as heads of the Christian religion and Vicars of Christ and the Successors of Peter yet did not their Authoritie stretch anie further but to defend or maintaine opinions of faith Yea they vvere subiect to Emperors al things vvere done at their becke by them vvere the Popes made neither durst the Pope of Rome iudge or determine anie thing of them Of all the Popes of Rome it is Gregorie the seaventh that is the FIRST vvho having the assistance of the Normans strengthened by the helpe of the Countesse Matildes a VVoman verie potent in Italy and inflamed through the discord and civill warre of the Germane Princes was bould beyond the manner of his predecessors and contemning the Authoritie and power of the Emperor after that hee had obtained the Popedome I doe not say onely to excommunicate but also to deprive the Emperor himselfe of his Kingdome and Empyre A thing before those times unheard of For those Fables which are reported and carried about concerning Arcadius Anastasius and Leo Iconomachus I regard not VVhereupon Oth● Frisingensis a VVriter of those times saith also thus I read and I read againe the gests of the Romane Kings and Popes and no where doe I finde anie of them before this Emperor Henrie to bee excommunicate by a Pope of Rome or by him deprived of his Kingdome So farre Onuphrius Gotfridus Viterbiensis likewise testifieth that this Emperor Henrie the fourth was the first that was deprived of his Empire by the Pope Trithemius also witnesseth the same saying Ipse primus est inter omnes Imperatores per Papam depositus Hee is the first amongst all the Emperors that was deposed by a Pope By these Writers and Historiographers it then appeareth that although before the times of Hildebrand the Popes of Rome had an Episcopal or Ecclesiastical supremacie or Headship over all other Bishops which also began not till about the yeare 606. in the time of Boniface the third yet a temporal supremacy or Imperial Monarchy over Emperors Kings Princes they never fully compassed effected until the daies of this Pope Hildebrād which was above a 1000. yeares after Christ. And thus you see the original of both the Supremacies of the Pope But what were there anie Miracles signes or wonders done at this time when the Imperial Monarchy wherein the Image of the Beast chiefly consisteth was thus sought to be brought in and setled in the Pope especially was there anie Miracle or Wonder by fire then to be seene It is manifest there were For thus Aventinus writeth Falsi tum Prophetae falsi Apostoli falsi Sacerdotes emersere qui simulata religione populum deceperunt magna signa atque prodigia ediderunt c. False Prophets false Apostles false Priests did Then arise vvho under pretence of Religion deceived the people and did great signes and VVonders c. And amongst other Miracles they alledge this for one that a certaine Bishop whilest hee was preaching against Pope Hildebrand fulmine tactum esse vvas smitten vvith lightning What is this but fire from heaven Yea Pope Hildebrand himselfe being a Magitian and Necromancer would no doubt not faile to doe such miracles and wonders as by divelish device and helpe he could for the bringing of his designes and purposes to passe And amongst the rest of his Wonders Cardinal Benno saith that VVhen hee listed hee vvould shake his sleeves and fire like sparkles did flye out ijs Miraculis oculos simplicium volunt signo sanctitatis ludificabat and vvith those Miracles saith he as it vvere vvith a signe of sanctity did he delude the eyes of the simple Paulus Bernriedensis also rehearseth divers Miracles or Wonders of Pope Hildebrand done by fire and therefore often resembleth him to Elias in whose time fire came down from heaven So that if these words in the Revelation of fire comming downe from heaven on the earth were to be taken literally you see how they may be verified in the Papacie inasmuch as in the Papacie they have made fire come down from heaven on the Earth in the sight of men that is as they made men to beleeve and thinke for so also doth Arethas expound those words But indeed those words in the Revelation be rather mystically and allegorically to be taken for S. Hierome saith Apocalypsim tot habere sacramenta quot verba that the Revelation hath as many mysteries in it as vvords and againe he saith totum esse spiritualiter intelligendum that the whole booke is spiritually to be understood They seeme therefore to be words alluding to the times of Elias and signifying that as in his daies God miraculously sent fire from heaven thereby to certifie the people of the true God and of the truth of his religion so would Antichrist by the miracles done in his Church worke so powerfully and effectually