Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	aaron_n	apostle_n	moses_n	30	3	6.3674	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13209	Lectures vpon the eleventh chapter to the Romans. Preached by that learned and godly divine of famous memorie, Dr. Sutton, in St. Marie Overies in Southwarke. Published for the good of all Gods Church generally, and especially of those that were then his hearers	Sutton, Thomas, 1585-1623.; Downame, John, d. 1652.	1632 (1632)	STC 23507; ESTC S118002	306,616	538

offered by Moses and Aaron The Iewes they slue Christ and the Apostles and upon this followed the judgement Then came the floud upon the old world fire upon Sodome the sea in upon Aegvpt the spirit of slumber upon the Iewes There cannot be a greater judgement than to be strucke with a spirituall lethargie that nothing will waken to have hearts so hard that nothing can soften them to be like Epimenides in his cave or like the famous sleepers in the time of the Emperour De●ius o● like Dionysius of Heraclea c. But this will better appeare in the two particulars whereof the first is Eyes that they should not see Salvian Lib 2. The eyes of the body which are fenestrae mentis the windowes of the minde should guide from corporall and the eyes of the minde from spirituall dangers * Tria imp●●iunt occulum 1. Ten●brae viz. peccata 2. Humor concretus viz. conflu●us peco●torum 3. Cura terrenorum With the former they lookt cleere enough not a mote in them but in the eyes of their mindes there were great beames that they could not see Three things hinder the eye 1. Darknesse to wit sinnes 2. a Concrete humour to wit a concusse of sinnes 3. The care for earthly things This Christ upbraided them with I speake to them in parables because seeing doe not see c. Matth. 13.13 which was a just judgement saith Musculus a Quia cùm loquebat●r perspicùe noluerunt intell●gire in paenam jam loquitur obscurè Because they would not understand when he spake cleerely to their punishment hee now speaketh obscurely And againe in Ioh. 12.40 He hath blinded their eyes c. Will you know a point by the way When the Iewes bewrayed their blindnesse that was in the time of Christ the Prophets and Apostles as Musculus observes and hee gives this note upon it b Malum ingenium impiorum nunquā cl●riùs deprehenditur qùam ub●lux veritatis splendere incipit The ill disposition of the wicked as never more clearely discerned than where the light of the truth begins to shine As c Splendente solenoctuae vespertiliones naturae defectum ostendunt sed noctè circum circa volitant hae solae aves The Sunne shining the Owles and Bats shew the defect of their nature but these birds alone in the night fly about here and there So wicked men shew themselves most vile when the best meanes are used to doe them good when this light came into the world then did this people bewray their blindnesse when Christ preached powerfully professed himselfe to bee the Messias then did they most of all whet their malice and rage against him when hee said I am of God and would have instructed them in his divinitie then they goe about to take him Ioh. 7.30 When he taught that high mysterie I and the Father are one then they goe about to stone him Ioh. 10.31 The more light they had the more their blindnesse appeared In the night time all colours are alike the foulest fogs and fens are not discerned from the crystall streames but in the morning they are discerned Reprobate men are never so bad as when the best meanes are used to doe them good Herod never worse than when Iohn preaches against Herodias till then all is well but if hee lay a plaister to that sore off goes his head Whence make a difference betweene the good and bad at the hearing of the word The one trembles and therefore onely is fit to heare as Isay 66.5 Heare yee that tremble at my word The other rages as Zidkijah did with Michaiah 1 King 22.24 When this Sunne shines the one is mollified like wax the other hardened like clay when the Law is read the one melteth like the heart of Iosiah 2 King 22.19 the other is never harder than then like as Pharaoh the more miracles Moses wrought and the more Aaron spake from God the more hee was hardened to be short we may see here both the nature of the word that it can discover a mans blindnesse and finde out everie uncleane corner in his heart as Heb. 4.12 It is a discerner of the thoughts and intents of the heart Secondly it is a marke to know a castaway by his hearing of the word the seeing the light makes him more blind the hearing more hard Let them take heed then that have heard so many Sermons against pride and yet studie new tricks to cover foule carkasses more than ever they did So many against neglect of the word and now absent themselves more than ever they did Against greedinesse and yet wooe and sollicite the world more than ever they did I will not say what I feare not that they are reprobates But as old Iacob said of Simeon and Levi Genes 49.6 Into their secrets let not my soule come I come a little neerer It is not Eruit illis ●culos Soto in Rom. 11. He hath pluckt out their eyes that they should not see But though hee give other eyes to to see hee gives them eyes that they should not see a greater judgement than if hee had quite taken away their eyes Qui privati sunt oculis non possunt videndo seduci For They that have no eyes cannot be seduced by seeing But the purblinde though he have eyes and see somewhat as hee in Mark. 8.24 Menlike trees is many times more wronged by seeing than if he were quite blinde for so our Saviour tels this people in Ioh. 9.41 If yee were blinde yee should not have sinne but now you see therefore your sinne remaines They had eyes to see cor●icem Legis the barke and outside of the Law sed non penetrabant oculi corum ad medullam but their eyes pierced not to the marrow thereof The points are many 1. That the word which is the best salve for some mens eyes doth take away the sight of others yet the fault is not in the word but in themselves Non crimen Phoebus noctua crimen habet The fault is not in the Sunne but in the Owle 2. When God gives a blessing as eyes to see and men abuse it and regard not God in justice deprives them of the use of it So in the Word and the Ministers which is the note of Anselmus But the note which I insist on is Observat that they saw his miracles and beleeved not The eyes of their body saw him doe those works which none could doe but God and by delegation from him as healing the sicke cleansing Lepers raising the dead yet they smoaked out the eyes of their understandings that it might not sinke into their hearts and for all that they saw they beleeved him not and therefore God in judgement casts such a mist upon their understanding that now they cannot see though they would and such a distemper is now in their eyes that the sight not onely failes but deceives them and

Sabbaths hee will bring to passe what hee hath threatned and set a fire in thy gates as in Ierusalem Ierem. 17.27 If you will not help the Armies of God yee shall bee cursed like Meroz Iudg. 5.23 Your sinne will finde you out though you be never so covertly hid as Moses told Reuben and Gad Numb 32.23 and when once you are found out and started evill shall hunt you and chase you till you bee destroyed Psal 140.11 What shall we doe miserable men in that day when the Lord shall come in a flame of fire Quid sacien us in ilid d●e miseri quando dominus igneus vencrit cadentibus slelli● S●l in tene●● as Lunain sanguinem mutabitur montes lit ceral ques●●nt mare siccabitur quando peccatores d●cent montibus Cadite super nos tegite 〈◊〉 qua● dovocabunt homines mo●tem non veniet vocata Hi●● Epist de Sc●●● Legis Tom. 4. the Starres falling the Sunne shall be changed into darknesse and the Moone into bloud the mountaines shall melt as wax the sea shall be dried up when sinners shall say to the mountaines fall upon us cover us when men shall call to death and death being called shall not come saith Hierome And so I come from the assurance and securitie this is my covenant to the grace covenanted or promised I will take away their sinnes These words have in them first a person secondly an action take away thirdly the matter removed I will this time goe but to the person I. It is proper to God alone to forgive and pardon sin It is the Lord the Lord that forgives iniquitie transgression and sinne Doct. For so God describes himselfe to Moses Exod. 34.7 It is hee that is a just God and Saviour from sinne and besides him there is none other Isa 45.21 It is our heavenly Father that forgives trespasses Matth. 6.14 Who can forgive sinne but God onely Mark 2.7 I say no more but as Nathan said to David when hee confessed his sinne and said I have sinned against the Lord The Lord hath put away thy sin thou shalt not die 2 Sam. 12.13 The Reason Reason 1 First because sinne is committed onely against the Law and Majestie of God and as for the offence against the creature it is no more but an iujurie wrong or trespasse for in sinne there bee two things 1. The evill or obliquitie of the action 2. An hurt or detriment arising unto man by the action The evill of the action or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crossing the Law of God is the sinne properly and the remission of it is in God only But the hurt or detriment by that trespasse falling upon man in goods body name a man pardons without impeachment of Gods honour Thus then doth man forgive when he remits the harme that ariseth together with all anger and revenge But Gods forgiving is an absolving from the sinne it selfe as he himselfe speakes I even I am bee that puts away thine iniquities for mine owne sake Isa 43.25 It is I that put away thy transgressions as a cloud and thy sinnes as a mist Isa 44.22 God sometimes forgives the sinne when man forgives not the wrong and man sometimes forgives the wrong when God forgives not the sinne as Stephen Secondly Reason 2 the breach of humane precepts or doing of any thing against a man is no sinne unlesse it doe withall imply and include the transgressions of the Commandement of God Thirdly Reason 3 God takes away not onely the punishment as men in outward punishments partly can doe but also removes the guilt and corruption of nature which none else can doe Fourthly Reason 4 Gods power and authoritie is most absolute independant and cannot by any other be prevented or hindered from giving and granting of pardon to his sonnes and children And from hence let us learne First Vse 1 that seeing God hath made promise of forgivenesse of sinnes to the Iewes a promise to reconcile them by the covenant of grace let us not despaire of their salvation but set our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fellow-workers with God to helpe and set forward and to hasten their conversion that there may be one shepherd and one sheepefold as our Saviour speakes in Ioh. 10.16 And of all meanes to doe them good there is nothing more available than their observation of our good life who professe Christ that will worke when the word doth not 1 Pet. 3.1 2. Essicacior von bonioperu quàm elegantis ser●onu Illius Doctoris libenter audio vocem B●●n s●p Cant serm 59. Horat. de art poetic Aug. confess lib 9 cap. 9. The voice of a good worke is more effectuall than that of an elegant speech I willingly heare the voice of that Teacher c. saith Bernard Si vis me flere dolendum priùs ipse tibi Thou must first grieve thy selfe if thou wilt have mee to weepe S. Augustine reports that his mother Monicha won her Patricius from being an impure Manichee by her prudence manners and chastitie Let us follow the rule of Christ Matth. 5.16 Let your light so shine before men c. Let us behave our selves among them as S. Peter wisht them once to behave themselves among us Have your conversation honest among the Gentiles that they by your good works which they shall see may glorifie God in the day of their visitation 1 Pet. 2.12 Capat artis est docere quod sacis Hier de re monach ex Cicerone The principall of an art is to teach what thou doest saith Hierome Secondly Vse 2 I might hence confute all superstitious persons proud pharisaicall Papists who seeke for righteousnesse of a sinner and the pardon of sins not only from Gods mercy in Christ but from humane satisfactions indulgences purgatory fire prayer for the dead and humane merits But I will not spend my time in taking out the stinke of these popish channels my conclusion is Vse 3 That seeing God only can forgive it let us become suiters unto him only to pardon it let us confesse it for confession must goe before remission It is excellent Psal 32.3 While I held my tongue my bones consumed while I cried all the day long Tacui and yet clamavi I held my tongue and yet I cried Tacuit unde proficeret clamavit unde desiceret tacui confessionem clamavi praesumptionem saith Augustine He was silent in that whereby he might profit himselfe he cried out whereby he failed I kept silent my confession I uttered my presumption all this while my bones consumed At last he bethinkes another course I confessed Agn●scit pe●●ator ignoscit Deus and thou forgavest The sinner acknowledgeth God pardoneth Before confession no comfort after confession no punishment Let us leave them let us hate them and pray for the pardon of them spare not to speake lest wee spare to speed but cry with the Publican God be mercifull to mee a sinner let us