Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	lord_n	offer_v	sacrifice_n	3,205	5	7.8958	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06606	A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent; De judice controversiarum. English	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1619 (1619)	STC 1707; ESTC S101284	69,267	198

spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answeared me but to the howse of the Rechabits Ieremy sayd Thus sayth the Lord of Hosts the God of Israell For that yow haue obeyed the commaundment of Ionadab your Father and haue kept all his commaundments and haue done all things that he cōmaunded yow Therefore thus sayth the Lord of Hosts the God of Israell There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight all dayes In this example three things are to be noted First that the precept which was giuen to the Rechabites was most hard For what is harder then that husbands and wiues young men and young maides not only for a short tyme as the Nazareans did but as long as euer they liued should abstaine from all kynde of wyne and neuer should dwell in howses nor sow their grounds nor plant any vineyards Secondly that this precept was not diuine but humane it appeareth by the opposition which God made For thus he argueth The Rechabits did obserue the precept which they receiued from man how much more ought the Iewes to keep the precept which they receiued from God Thirdly that the Rechabits not only did well and commendably in obseruing the precept of their Father Ionadab but also thereby deserued a peculiar blessing from God whereas contrare wise the Iewes deserued nothing but great punishment For it is sayd to the Rechabits There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies But to the Iewes I will bring vpon you affliction Now from hence let our aduersaries if they be wise infer these few verities First that the Catholikes obseruing the precepts of the Church do no lesse well and laudably then did theRechabites by keeping the precept of their Father Ionadab For doubtlesse it is no lesse commendable to obey the Church our common mother then it was for them to obey a priuate man their Father And euen as the Rechabites did not sinne against that aforsaid place what I commaund you that only do to our Lord euen so neyther the Catholikes sinne against it Secondly the cause why Catholikes haue continued and do continue still is because they keep diligently the commaundments of the Church and how much more diligently one doth obserue them so many more benefits he shall receiue from God and that some others do not prosper because of the one side they contemne the precepts of the Church in the which they are not so perfect as the Rechabits were And on the other they do not obserue the tenne commaundments in the which they are like the Iewes But that they may pretend some kind of excuse for this their damnable lasinesse they hould that the ten commaundement are impossible to be kept In the which they make God a tyrant as though he would commaund man that which is not in his power to fullfill But this may suffice to ouerthrow their false interpretation The true interpretation therefor is this You shall not Deut. 4. 1. ad to the word that I speake to you neyther shall you take away from it Which is generally to be vnderstood of ceremoniall and iudiciall precepts which were giuen of God by Moyses And this is the sense I haue giuen ceremoniall precepts to you which prescribe the rites of worshiping God and Iudiciall which prescribe the rites of keeping iustice in Ciuill matters and those which belong to the Common wealth Both of which you ought perfectly and entirely to obserue for this is the signification of that You shall not ad nor take away Which truly in other words but in the same sense is explicated in another place where it is sayd do not decline eyther from the right Deut. 2● 14. Deut. 17. 20. hand or the lest And againe That he may learne to feare our Lord his God and keepe his wordes and ceremonies nor decline to the right side nor to the left And a little after For I Deut. 31. 29. know that after my death you will do wickedly and will decline quickly from the way that I haue commanded you and like wise in the Iosue 7. booke of Iosue Take courage and be strong that thou keepe and do all the Law which Moyses my Seruant hath commaunded thee decline not from it to the right hand or to the left Therefore our of that place so vnderstood as truly it ought to be vnderstood the aduersaries cannot argue otherwise then thus The Iewes ought to obserue the precepts of God wholly and entirely not declining from them neyther to the right hand nor to the left therefore we Christians besides the Scripture ought not to admit any tradition which we haue receaued from the Apostles Spectatum admissi c. But that place in Deuteronomy Deut. 11. 32 VVhat I commaund thee this only do to our Lord neyther add any thing nor diminish is especially vnderstood of one ceremoniall precept to wit of the precept of sacrificing as appeareth Of which this is the sense and meaning When thou comest into the land of Palestine in the which thou goest and thou shalt offer a sacrifice to thy Lord thy God thou shalt not imitate the Gentills who offer their sonnes and daughters to false Gods by fyer But this only thou shalt offer the which I commaund thee as of Beasts Sheepe Goats Kidds Oxen Calues Pigeons Sparowes and Turtle-doues of fruits of the Earth Bread Meale Salt Frankincense a bundle of greene eares of Corne and wheat of Liquors Bloud Wyne Oyly and Water Do this only that is offer to our Lord Neyther ad any thing of the sacrifices of the Gentills nor diminish any thing of them which were now particulerly set downe Now out of this place the aduersaries can no otherwise conclud then in this manner The Iewes ought only to offer those things in sacrifice which were prescribed of God therefore we Christians may not keepe the precepts of the Church which is euen as foolish as the former THE II. TESTIMONY ISAY 8. 20. Rather to the law and to the testimony From hence the aduersaries gather that the Iewes in the old Testament when any controuersy did arise were sent presently to the law and testimony that is to the Scripture euen as to their iudge But they erre grosly First because it hath beene shewed before that the Iudge of controuersies in the old Testament was not the Scripture but the High Priest Secondly because those words to the law and testimony much other wayes are to be vnderstood then our aduersaries suppose as appeareth by the precedent words which are these And when they shall say to you Aske of Pytho●s and of Deuiners which whisper in their 1. cap. 8. 19. inchantements shall not the people aske vision of their God for the liuing of the dead To the law rather and to the

and the other Phacee King of Israel passage is made presently to the B. Virgin Behould sayth he a virgin shall conceaue and shall bring forth a sonne and his name shal be called Emanuel And in the 14. Chapter where the Prophet passeth from the king of Babilon vnto Lucifer and in the 71. Psalme passage is made from Salomon vnto Christ All the kings of earth shall adore him Vide D. Hieron l. 5. in psal cap. 16. and in the sixt Chapter of S. Iohn the Euangelist passeth from barly loaues to the Eucharistical or Sacramental bread And so often tymes in other places The sixt obscurity ariseth from this that in the Histories of Scripture things are not set downe in that order in which they were done In like manner that the computation of yeares doth not appeare plaine and manifest Lastly that certaine bookes often tymes are cited which if they were extant they would help the reader very much but seeing they are not to be found they leaue him doubtfull in suspence as are these which follow 1. The booke of the warres of our Numer 21. v. 14. Iosue 10. v. 13. 3. Reg. 11. v. 41. 3. Reg. 14. c. Lord. 2. The booke of the Iust 3. The booke of the words concerning the daies of Salomon 4. The booke of the speaches concerning the dayes of the kings of Iuda and the kings of Israel 5. The booke of Samuel the Prophet 1. Paral. 29. v. 29. Ibidem concerning the acts of Dauid 6. The booke of Nathan the Prophet concerning the same things 7. The volume of Gad the Prophet Ibid. 2. Paral. 9. v. 19. Ibid. Ibid. 8. The booke of Nathan the Prophet concerning the acts of Salomon 9. The booke of Achias the Silonite of the same 10. The vision of Addo the Prophet 2. Paral. 20. v. ●4 against Ieroboam the sonne of Nabat 11. The history of the kings of Israel written by Iehu the sonne of Hanan ● Paral. 26. v. 22. 12. The history of king Ozias written by Isay the sonne of Amos. 13. The sermons of Ose concerning 2. Paral 33. v. 19. 2. Paral. 35. v. 25 Iere. ●6 v. 6. the deedes of Manasses 14. The lamentation of Ieremy in the funerall of king Iosias 15. The volume of Ieremy concerning the ruine of the Citty and the captiuity of the people 16. The booke of Ieremy concerning Iere. 51. v. 61. 1. Machab. 16. v. 24. 2. Macha 2. 1. the destruction of Babilon 17. The booke of the tyme of the preisthood of Iohn Hircanus 18. Descriptions of Ieremy the Prophet 19. The booke of Henoch Epist I●d● Apostoli Besides these causes there are many others the which I will touch in passing For first somtymes there are many sentences couched together betweene the which eyther there is no connexion or at least the connexion doth not appeare 2. Hebrew words occur the which of few are vnderstood 3 Oftentymes the answere which is made seemeth not to be so fit to the purpose of the question propounded 4. Very often words are doubtfull so that it cannot be discerned in what sense they are to be taken as in this place of the first to the Corinthians For other foundation no 1. Cor. ● v 11. man can lay besides that which is layd which is Christ Iesus And if any man build vpon this foundation gould siluer precious stones wood hay stubble the worke of euery one shal be manifest for the day of our Lord will declare because it shal be reuealed in fier and the worke of euery one of what kind it is the fier shall try If any mans worke abide which he built thereupon he shall receaue reward if any mans worke he shall suffer detryment but himselfe shal be saued yet so as by fier This place without doubt is most hard 1. Because it is hard to vnderstand what is meant by gould siluer hay and stubble 2. What is meant by the day of our Lord. 3. What by fier 4. What it is to burne and to suffer detriment Lastly what it is to be saued so as by fier Whereupon S. Augustine writeth Aug. in l. d●●i●e oper c. 15 plainly that this is one of these places of which S. Peter spake in his last epistle when he sayd there are some things in the epistles of S. Paul hard to be vnderstood Petr. ●ost epist 3. 16. That other place of S. Paul is as hard VVhat shall they do that are baptized 1. Cor. 15. ●● for the dead if the dead rise not againe at all why also are they baptized for them for it is not easy to explicate what to be baptized signifieth in this place and what to be baptized for the dead As concerning the which six diuers opinions are extant in Bellarmine Bel. lib. 1. d● Purg. c. 4. Likewise in the same Apostle this sentence is found It is impossible for them that were once illuminated haue tasted also of the heauenly guift and were made partakers of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to pennance crucifying againe to themselues the sonne of God Which wordes are most obscure and by the ill vnderstanding of them the heresy of the Nouatians arose in S. Cyprians tyme who sayd that neyther penance nor pardon was to be giuen to them that fell and therefore they called themselues Catharos that is pure and cleane And this is sufficient about the causes whereby the Scripture according to the true and lawfull sense therof is very hard and obscure There remayneth yet another question which shal be briefly examined Wherefore is it Gods will that the Scripture should be obscure THIS truly is a great question and worthy to be sought out wherefore the Scripture being by reason of the things themselues and the misteries therein conteined very obscure is made yet more obscure by reason of the manner of treating thereof and this according vnto the will and disposition of God And wherefore rather by his will and disposition are not those mysteries which seeme obscure by themselues so clearely propounded that there may be no difficulty to any in the vnderstanding of them Truely there be diuers reasons of this of the which I will here set downe some few The first reason is Because God as he is willing that an order be kept in al other things euen so also in his Church to wit that there should be some who might teach and some who might be taught which order could not be kept if the Scripture were so plaine that it might easily be vnderstood of all to the which that place of S. Paul doth belong He gaue some Apostles and some Prophets and Eph 4. 11. other some Euangelists and other som pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of