Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	nature_n	spirit_n	water_n	2,472	5	6.4022	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20304	XXVII. lectures, or readings, vpon part of the Epistle written to the Hebrues. Made by Maister Edward Deering, Bachelour of Diuinitie	Dering, Edward, 1540?-1576.; T. N., fl. 1577.	1577 (1577)	STC 6727; ESTC S114746	295,005	510

from it Where said he the pope shall dispense against my apostles and prophets God said It is better to speake fiue wordes which we vnderstood then 〈◊〉 thousand in an vnknowen tong Where said God the ignorant men should pray in latine With this verie argument are ouerthrowne all doctrines of men all traditiōs alpoperie And if this argumēt were good in the Apostle why is it not good in vs Nay if this be vsuall in y scripture why are we so dull that we will neuer learne it Doeth not God condemne the idolatrie of the people of Israel by this reason They built high places which I commanded not Doeth he not condemne all their superstition and vaine worshipping with y same argument Who required these things at your hands When Dauids purpose was stopped from buylding the house of God was not this the word of the Lord that came vnto him Where socuer I haue walked with all Israel spake I one woorde to any of their Iudges saying why haue you not builte me a house of Cedretrees But why seeke we further whē the law is plaine What I commaund thee do that onely And true it is y it is our wisdome and the Light that shineth in our harts as in a dark place If once we go from it as y prophet saith There is no wisdome at all within vs. And this I say because of some which would not haue arguments made negatiuely of scripture I think because it is against Aristotles doctrine But let vs now go forward It followeth in thevi verse Againe when he bringeth c. This is the second comparison betwene Christ and the Angels That it is saide plainely of Christ who is the sonne Let all Angels worship him a thing determined by y scripture it self that Christ is not onely greater then Angels but God to be honoured of all Angels And he alledgeth to this purpose the manifest prophesie that whē God brought his sonne into the worlde hee proclamed before him this honour Let all the Angels worship him First touching the alledging of this texte out of the Psalme we neede not doubt this doeing of the Apostle is proofe inough that that Psalme is a prophesie of the kingdome of Christe of which the psalme saith that God with great power and glorie would establish it in earth●… shewing miracles in his creatures feare and confusion in his enimies ioy and gladnes in the hearts of his children righteousnes and holines in their liues and not only this but all Angels should worship before him Now as he hath taught this by the testimonie of the prophets giuen to Christ so after in the 7. verse he sheweth the same on the other side by the testimonies which y scripture giueth to angels of whō sayth he it is said he maketh his Angels spirites and his ministers a flaming fire The absolute mening of which wordes wee must learne of the Apostle him selfe in the 14. verse following where according to this testimonie he hath defined their nature and called them ministring spirites Then in these wordes he maketh his Angels spirites and his ministers a flaming fire hee nameth them a flaming fire according to y similitude in which their glorie hath ben seene as the angels that were with Elizeus his seruant sawe them as chariots of fire the similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphims haue their names because they are of a fierie colour and these wordes ▪ spirits and ministers we must resolue thus ministring spirites So out of this texte his argumēt stādeth thus ▪ Christ is called the sonne the first begotten sonne whome the Angels worship but the Angels are his ministring spirites therefore Christ is greater then the Angels Now for the allegation of this text the Apostle is a sufficiēt witnesse to me that this verse of the 104. Psalme is ment of the Angels of God and not of the windes and I see no reason to the contrarie For first he mentioneth the winds before where he saith He walketh vpon the wings of the winde and therefore a repetition of the same in other wordes was not necessarie ▪ Againe seeing ministers here signifie those which execute Gods power to saue his people I see no cause to attribute it to the windes for though God euen by the elements help his people manie times yet that praise is not giuen as a name to the element which is done in the Angels Now where it is obiected that the Prophet there setteth out the maiestie of God according to his gouernement in thinges of the worlde I graunt it and so the ministery of Angels was then open known in the world And therfore of Angels also the Prophet speaketh as of them in whome the glorie of God shined euen as in the heauens the cloudes the lightnings c. beside this in these words the apostle wil proue what is the nature of angels which requireth that he should speake in the naturall sense of the prophets wordes And the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed of the Apostle seemeth not to be without cause for though it be the Hobrue phrase ▪ as it is saide yet it may well haue iust cause why the Apostle vseth it in Greeke it signifieth as much as if he said thus Vnto all Angels we may say you be but ministring spirites And so it is like vnto the text next alledged of christ To the sonne he sayth c. And thus the preposition is verie conueniently vsed and maketh the Prophets wordes a naturall description of the Angels Therefore for my parte thus I say and thus I am persuaded that as it is here alledged so the wordes were ment of the angels of God which are his ministers to execute his will for safetie of his people And thus muche of the Apostles argument here made Nowe where our Sauiour Christ is here called the first begotten sonne of God both Sainct Iohn sufficiently sheweth the meaning of it in the beginning of his gospel and S. Paule doth plainly expounde the word Iohn saith of our sauiour Christ that he was in the beginning with God that al things were made by him without him nothing was made at al which is as if he had added he was his first begotten sonne Saint Paule expresly addeth the comparison of creatures naming him the first begottē before al creatures because saith he all things were created by him in heauen in earth visible or inuisible angels or powers by him and for him all were made so this is the first begotten the maker creator of all things And he is called the first begottē not the first creature that in this name we might see the blasphemie of Arrius who sayth there was a time when the sonne of God was not when this name first begotten is not in respect of nature as one in time begotten before other but in respect of his work

diuel he shall shew all power and signes and lying wonders Euen as it was euer from the beginning so it is with straunge things we haue beene delighted and with straunge things we haue ben deceiued How Iannes Iambres by many miracles helde the people of Aegypt in continuall idolatries we may see in the booke of Exodus How the Assyrians Persians had their soothsayers and charmers who wrought them miracles and helde them in errour the scripture in many places beareth witnesse And how all nations of the earth by miracles and wonders were made idolaters and worshipped before stockes and stones all stories beare yet record Augustine saith the Donatistes did glorie of their miracles Ierome saith that the Aegyptians when they were stung with serpēts would go sacrifice at Ieremies sepulchre and they were healed Ambrose saith y all mē were healed of all diseases as many as came to y tumb of S. Agnes to be short the fathers themselues here began to bee blind their posteritie far exceded thē til antichrist at last with lying signes got him greate victories and by such miracles from the top to the toe all standeth A miracle made S. Peter to be crucified at Rome for as Ambrose reporteth it when he fled away Christ mett him at y gate at whose sight Peter beeing astonnished talked with him and perceiued that Christ would haue him go back be crucified and so he dyed at Rome then because Ambrose saith Vbi Petrus ibi Ecclesia Where Peter is there is the church euer since the Pope hath ben head of the church When this was gotten by a miracle then al things came apace by manie miracles we learned Transubstantiation the sacrifice of the masse prayer for the dead going a pilgrimage holie water holie bread oyle candels to be shorte all and for euerie point of Poperie sundrie miracles done yea the verie dregges of miracles in milkepannes and greasie dishes by Robin goodfellowe and Hags and Fayries all wrought somewhat for their idle superstitions that at this day we should knowe their mysteries by their lying woonders But we know all the miracles of God are to confirme his woorde other signes neither wee nor our fathers haue knowen none And now that y vse of miracles is performed vnto vs and we doe beleeue the Gospell in token that our saith is accepted of God now hee hath taken signes from vs which serued vs before when we were vnbeleuing And surely our fayth is neuer so honourable nor God so well pleased with vs as when we haue said bothe to heauen and earth wee seeke no signes from them when the worde of God hath suche a persuasion in our heartes that wee haue now taken holde of all the good promises of God and said vnto miracles Get you hence The Iewes seeke a signe saith S. Paule surely we that be Christians seeke for none when they were offered of God he shewed his compassion vpon our infirmitie now he hath taken them away he sheweth greater mercie y he accepteth our faith and let vs hearken to y word of Christ by it we shall liue if we beleue it not we wold not beleue all miracles in the world no though dead mē should rise to preach vnto vs For great miracles haue bene already done not only by the Apostles but by Christ him selfe to confirme his worde if we beleeue not them it is to to much childishnesse to think we would beleeue other Signes were whē doctrine was more obscure now it is so cleare the signes are gone The sonne of God once reuenged the transgression of his lawe with the earth opening with waters with fire with hurlewindes that the people might feare he doeth not so now because his threatnings haue ben heard of all flesh Go ye cursed into eternall fire a voyce that pearceth betweene the marowe and the bones with greater feare then the rage of earth or water And Christe once shewed louing signes to make his people put their trust in him but now he hath spokē into our hearts Come ye blessed of my father into euerlasting life a voyce that goeth deeper into the soule spirite then the hearing of all the miracles by which Israel was lead into the lande of Canaan And we shal do iniurie to our Sauiour Christ if now we will aske that to these wordes he should adde miracles for if we bring saith to that which is spoken it will fill our hearts with all fulnesse and will sell the sight of all the miracles in the world to buy but one graine of a cōstant sayth in Christ wherin who soeuer shall stumble let him accuse him selfe if God giu●… ouer to his owne blindnes that because he had no loue to beleeue the trueth therfore he should be ledd with lyes deceiuable things Thus much I thought to speak of miracles that we might be wise to knowe them as they be and from henceforth for euer put our only trust in the worde of our Sauiour Christ which only in the world is y power of God to saue all that do beleeue Now let vs pray c. The eighth Lecture vpon the 5. 6. 7. 8. verses vnto But we yet see c. 5 For he hath not put in subiection vnto the Angels the world to come whereof we speake 6 But one in a certeine place witnessed saying what is man that thou shuldest be mindful of him or the sonne ▪ of man that thou wouldest consider him 7 Thou madest him a litle inferiour to the Angels thou ▪ crownedst him with glorie and honour hast set him ▪ aboue the workes of thy handes 8 Thou hast put all things in subiection vnder his feete And in that he hath put all things in subiection vnder ▪ him he left nothing that should not be c. IN the last verse before the Apostle had saide that God gaue witnesse to the Gospel of his sonne with signes wonders diuerse miracles gifts of the holie Ghost according ▪ to his owne will. The words now that followe depend vpon these as I iudge in this sense According I say to his owne will for God hath not put in y hands no not of his Angels to dispense the riches of his new testament to whom they will but this is the glorie of his sonne according to the prophesies gon before of him and therefore let vs carefully hearken vnto his word So this is an other reason added vnto his exhortation Now let vs examine his words to se how this sense is gathered of them He beginneth For God hath not submitted to Angels c. This word for rendreth euer a cause of the speache before so that here we must needes so referre it his last woordes were According to his owne will and why he saide so he sheweth because God hathe not giuen it no not to Angels that at their will these graces should be dispensed but onlie by the will of Christe It followeth The