Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	bring_v	fruit_n	hew_v	3,413	5	12.3365	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92775	A glasse for the times: wherein is represented the malady and remedy of divisions. / In a sermon preached at Mercers Chappel, April the 7th 1650. By La. Seaman D.D. pastor at Alhallowes-Breadstreet. London.	Seaman, Lazarus, d. 1675.	1650 (1650)	Wing S2175; Thomason E597_13; ESTC R206295	20,165	35

thereby he makes it a cherem consequently it becomes irrevocably set apart to destruction and there shall be no redemption nor exchange but that thing according to the appointment of God shall go unto that destruction to which he designes it And thus all the reprobates in the world and those that are damned they are all of them devoted cursed in this sence because they are set aside by the just and unchangable purpose of God to be vessels of his wrath that is to be filled with wrath according to their deserts Such a kinde of curse is meant here by this expression lest I come and smite the earth with a curse h. e. lest I come and devote it to destruction lest I bring utter destruction upon it and there be no place neither for redemption nor for exchange A heavie judgment and that that may very well make our eares to tingle and fill our hearts with horror when we seriously consider that the sin of Division deserves no lesse a punishment But thus briefly of those particulars which pertaine to the first generall part that is the threatning implyed in these words It remaines to consider of the second that is the blessing here promised Touching that observe First the person promising Behold saith God I will send Elijah the Prophet The Lord himself is he that undertakes to bestow this great mercy who is Faithfull therefore will certainly verifie his word Omnipotent and therefore able to performe all he undertakes And exceeding gracious and therefore as his power cannot faile him or us so for his goodnesse sake he will not be wanting in those things wherein he is so fully ingaged Secondly we are to consider the thing promised the substance of all lies in this I will send you Elijah the Prophet Here we are to consider the instrument God intends to make use of and the work he appoints him to do with the successe thereof for in these joyntly considered lies the blessing The instrument is described in those words of the fifth verse I will send you Elijah the Prophet And the work he is to do in the sixth verse He shall turn the hearts of the fathers to the children and the hearts of the children to the fathers Concerning the instrument you have him described First of all by his name he is called Elijah I will send you Elijah And secondly by his Office I will send you Elijah the Prophet And then thirdly By the time when he shall come I will send you Elijah the Prophet before the coming of the great and dreadfull day of the Lord. What is to be understood by this same great and dreadful day is not altogether clear amongst all sorts of Expositors some referre it unto the first coming of Christ and some referre it unto the second The sound of the words at the first hearing and the propriety of the expressions seem to incline very much and to carry our minds to conceive that only the second coming of Christ is intended And thus the Papists for most part because it makes for their advantage in another point would have us to understand it But if you consider well of all the circumstances of this place and that interpretation which the Holy Ghost himself gives us elsewhere you shall finde that however the second coming of Christ is not necessarily to be excluded yet the first coming of Christ must needs be primarily intended In Malachi 3. v. 2 3. we finde the first coming of Christ spoken of without all peradventure And yet concerning that first coming of Christ we have there these expressions Who may abide the day of his coming And who shall stand when he appears for he is like a Refiners fire and Fullers sope And he shall sit as a Refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousnesse There you see a coming of Christ which can hardly be endured by those that serve in the house of God which is yet but to prepare them for a way of more acceptable sacrifice and this must needs be understood of a first coming for the second coming puts an end to all kinde of service not only according to the Ceremonial Law but likewise according to the Gospel And if this first coming of Christ is lookt upon as so dreadfull and terrible a day that the Prophet brings it in in a way of question and admiration Who shall abide the day of his coming Who may stand when he appears What shall we think of the second In the first coming of Christ as John Baptist tels us who was this same Elijah here prophecied of the axe was laid to the root of the tree so you have it in the third of Matthew v. 11. And every tree that bringeth not forth good fruit is hewen down and cast into the fire And when the Pharisees resorted to him Oh generation of Vipers saith he who hath forewarned you to fly from the wrath to come As if he should have said had not you come and submitted to this Ordinance of Baptisme and made profession of repentance of sins there was wrath of God at hand ready to seize upon you therefore surely the first coming of Christ was a dreadfull day in regard of threatning at least though not for execution The acceptable yeere of the Lord and day of vengeance of our God go so together in relation to severall sorts Gods humble penitent people being on the one side and the impenitent and unbeleeving people being on the other side that it is no wonder we heare sometimes of the mercy of his coming and sometimes of the judgment There is therefore no need why we should understand these words restrictively and solely of the second coming of Christ for the nature of the phrase and of the thing it self will very well beare us out to understand it of his first coming also But the great thing which we are to eye in this same expression is that before such time as God comes in a way of judgment he will offer termes of mercy he will as much as wisdome or mercy and justice tempered together do require prevent his own judgment There shall one come a Prophet a Messenger a man of God which shall endeavour to win and gain the Jews to God that the dreadfulnesse of the day may not befall them and this is that which makes exceedingly for the amplifying of Gods mercy in this promise That however in justice he might surprise them unawares yet neverthelesse as he himself made it a law among his own people That before they besieged a place they should send offers and termes of peace so he himself intends Deut. 20. to do with them they were to be mercifull to their enemies and therefore he would not be wanting in mercy to them to whom he alwayes professed more then friendship But on this particular