Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earthquake_n	lord_n	wind_n	4,960	5	10.8107	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05193	Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.	Laurence, Thomas, 1598-1657.	1635 (1635)	STC 15328; ESTC S108386	42,208	80

being to discouer a contradiction in the relators and if the peacefull be only the children of God what madnesse is it to ioyne hands with such sonnes of Belial Or else they are resolued of a different religion and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excuse a calenture by an ague Naz. orat 13. p. 206. nor are they encouraged so much by their owne strengths as the weaknesse of their adversaries their hands seldome ioyning whose hearts are divided and ruine being the issue of Schisme T is so in other bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 12. p. 198. every part of the world subsisting by a peaceable temper and dissoluing by the contrary Nay farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the Deity is therefore eternall because subiect to no division and the ambition of those apostate Angels no sooner distinguisht them from the rest but it excluded them from heauen as long as the humors in our body are at a faire agreement choler being proportionably allaid with fleame and the sprightfull bloud ballast with melancholy the whole is preserved by the harmony of its parts Straine this to a higher or set it to a lower key adde more weights to the scale and the foote of the ballance goes vp the tongue goes downe the strong men bow them selues and the grinders cease either it is parched by the raging fire of a tormenting fever or shiverd and torne by the violent winde of an insufferable cholique or mishapen and rackt by the earthquake of a prodigious convulsion and anon the Lord comes in a still voice what dost thou here Eliah Set thy house in order for thou must dye and not liue T is so in the Church for yea are the body of Christ and members in particular in the twelfe of this epistle at the 27. verse Know therefore that Satan assaults not this body while it is healthy and strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 14. p. 218. as long as the parts are neerely compacted and condensated by charity but like a wily enemy takes advantage by some dangerous breach enters through the disbanded troupes of our armies nor staies this evill here but ascends from a neglect of the rochet to a contempt of the Scepter and a Schisme against the Church Math. 12.25 leads vsually to a disturbance of the state Such popular tribunitiall Midianites hauing their swords oftner drawne against themselues then a publique enemy because they thinke their soules engaged in one quarrell onely their fortunes in the other here they fight in Gods cause there in their owne and he that drawes for religion strikes with a rasor the other thrusts with a foile nor doth the battell ever proceede with greater cruelty then when 't is fought by the sword of the Lord and of Gedeon That therefore this may ever stand may it never be divided Let the Priests mouth never want a prayer for the safety of the King This consideration made Constantine so carefull to compose differences in the Church as himselfe witnesseth in his letter to Alexander and Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constant fol. 134. See how hee laboured for peace by the conclusion of that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Kings hand a sword for the defence of the Priest When David sends an embassy with peace be to thee and peace be to thy house and peace be to all that thou hast let no churlish discontented Nabal requite him with a scorne who is David and who is the sonne of Iesse Let the meanest enrich the Kingdomes treasury by a mite and the rest weary the receiuers with these sacred iewels devoted to the maintenance of Church and state Let them consecrate to the building of the Tabernacle vntill the Magistrates command restraine them and before Moses proclaime let not Israel leaue offring If any vnquiet Sheba tempt thee to a Schisme ere thou consentest weigh what it is thinke how it deformes the Church how it sterues the members by hindering their commerce how it clouds the vnderstanding in the disquisition of the truth and what likelihood is there that the Sonne of God will espouse such deformity that the God of mercy will lodge with envy or essentiall truth with errour Thinke againe how hee detests Schisme by his longing for peace God the Father will haue but one Altar at Ierusalem to shew that such as sacrificed there must be of one minde and our Saviour shewes himselfe the Sonne of God the Father it was the Herald of his birth and the blessed antheme of that quire of Angells Luc. 2.14 his baptisme was a doctrine of this when the holy Ghost descended on him in the forme of a Doue an embleme of mildnesse and peace his carriage to the Apostles taught them to be one speaking vsually to one for the rest and singling forth Peter when his message concerned the twelue It was his affectionate prayer for them holy Father keepe through thy owne name those whom thou hast given mee that they may be one as wee are one Ioh. 17.11 but how is the Trinity one Orat. 12. pag. 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naz. explaines it as well in respect of agreement as essence it was the legacy he bequeathed them in the fourteenth of S. Iohn v. 27. his salutation after his resurrection in the twentieth of that Gospell v. 21.26 and S. Pauls in the begining of most his Epistles as if this were the badge of his inspiration and none were Canonicall but such as contained a prayer for peace Thinke againe that thy goodnesse is sinfull if sowred with this leaven and thy praiers turned into sinne thy sighs nor thy teares regarded thy oraisons must not profane his temple nor his Altar be guilty of thy sacrifice Math. 5.23 though thou hast tired thy enemies cruelty with thy patience and sealed thy profession with thy bloud though thou hast giuen thy body to be burnt as S. Paul speakes 1 Cor. 13.3 and each element hath shared in thy ashes occidi potes De simpile praelat coronari non potes saith Cyp. die thou maist thou canst not be crowned for thy death is an execution no Martyrdome Thinke againe how he lothes what hee so severely punished and because it suffered a greater vengeance whether it may not bee a greater sinne then Idolatry or sacriledge The greatest idolatry of Israell was rewarded but with the sword Exod. 32. and Achans sacriledge but with stoning Ios 7. and yet mandata est terrae fames in populi divisores L. 1. p. 26. ed. Lugd. Bat. 1613. Numb 16.30 saith Optatus the Lord made a new thing as Moses speakes and the earth which fed the peacefull devoured the factious Israelites They went downe quicke into the graue buried before dead for being so vnworthy to liue they were hardly permitted to die Thinke againe what a scandall it is to those without what a hindrance to those within how it keepes

nō intelligetis that I must belieue before I vnderstand though I vnderstand that I cānot know thee thou hast told me this by the meanest of thy creatures by the spider I see this screw himselfe vp by a thread which I cannot see I wonder how so many ells of bread so much tiffany should bee piled vp in so little a shop that this miracle of nature should spin courtaines for a large window out of a bottome no bigger then a pins head and thou hast told me this by the vilest of thy creatures by my selfe 't is beyond my guesse to say how joy dilates my heart how sorrow contracts it how pride swels and envy wasts mee by what way I remember or dreame how feare should infect my cheekes with palenesse and shame should dye them with red and seeing I vnderstand not what I see how shall I thinke to see what I cannot vnderstand Thou art ô God a center without a circumference and a line without an extremity and a breadth without bounds and a depth without bottome and an originall which cannot be coppied and a beauty which cannot be drawn and a way which is not known and a light which is not seene He that sets me vpō a farther discovery may as well advise me to ramme the earth into a musket or empt the sea into a violl or weight he fire or measure the winde or recall a day that 's gone as the Angell bad Esdras to inclose the world in my hand or comprehend the Heavens with my span It may suffice that this God is a light and because so great a light therefore of vs not seene that this darknesse is no darknesse to him because he vnderstands what we cannot that he hates not the modesty of ignorance but the tympany of knowledge and although there be no darknesse in him he may bee in it the condition of this limitation and my last generall 5 God was especially with Moses here which is essentially every where as my soule is diffused through every fraction of my body which yet principally resides in my heart and what an honour was it for the Priest to be company for God That presence consecrated this cloud and this consecration caused that reverentiall distance that supple adoration of the people for as the chaire of State and court is where is the King so where God is there is a Propitiatory and an Altar Wee are therefore no more idolatrous by our prostration towards the table of the Lord then the Iewes were by theirs towards the Tabernacle of the Lord towards the cloud in the desert here or the mercy seate in the Temple because wee doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Constantinopolitane Councell speakes vpon another occasion to God which is there not to a similitude of God which is not there and our faith points at Heaven while our eyes are fixt on the Altar nor know I any which applaude that base damnable metaphor that resemblance of this to a dresser but such as stumble in a levell not because the rode of the Church is vneven I. P. but because their discretion is lame such as would feigne slay their beasts and set on their crocks againe in the courts of the Lord as the Iewes once did or lay their Saviour in a cratch by translating his Chappels into stables 2 God was in a cloud and in a showre mists and thunderings and tempests there were Heb. 12.18 c. 19.16 and seldome these without raine for ever since the spirit of God moued on those waters the spirit of God hath beene moved by these waters because the Lord forgives my transgressions by blotting them out saith the Prophet what my impenitency hath written being wiped out by my teares and is then most affected with the wounds of my soule when they bleede at my eyes but Lord what Libertines are wee growne to the severity of elder times fiue yeeres pennance for consulting witches seaven yeeres for adultery ten yeeres for voluntary abortion twenty yeeres for some offences in the Ancyrane counsell c. 19.20.23 con Nic. c. 12. during life for others and 't is to be feared we are out if they were in for why should it be thought such a prodigie to see man in a dew when God was so often in a cloud c. 19.9.18 Heb. 12.18 3. God was in a showre and in a fire in a fire to shew he can be enflamed in a showre to shew this flame may be quenched in a fire against presumption and in a showre against despaire for hee never inflicts a wound before hee provides a remedy draws not a sword which he rebates not first proclaimes not war before he profers conditions of peace and is therefore vsually deciphered in Scripture by his justice and his mercy together nor meane I to divorce those attributes the Holy Ghost hath married by making him all mercy to my selfe 1. Cor. 3.9 Rom. 15.26 all justice to others every hearer is a building and every teacher is a builder saith the Holy Ghost and he shall meddle with no house of mine that throwes downe my walls because they want pointing that cannot repaire Exod. 4.3.4 and mend vnlesse he ruine and destroy for I can with Moses endure a rod though I flee from a Serpent God was in a fire and in a darknesse to shew c. 19.18 c. 20.18 Heb. 12.18 Dan. 3.49 Secund. vulg ed Io. 10.22 that as there was a fire without heate so there may bee a fire without light and such is the fire of that Land of darknesse ignis sine luce fluvius a darknesse wherein they shall see nothing that can comfort and yet wherein they shall see any thing that may torment them God comming here at the giuing of the Law as he will come against the transgressors of the Law in flames to punish but no light to refresh them so that vision in Bede so our Saviour shewes § L. 3. c. 19. goe yee cursed into outer darknesse Math. 8.12 and yet goe yee cursed into everlasting fire too in the fiue and twentieth of that Gospell at the one and fortieth verse 5 God was in a darknesse and a thicke darknesse too demaunding thereby what a madnesse it is from that omniscient God which is in the thickest darknesse to hide in the darke or present this sinfull flesh in the arreare of plushes and tishues for impotent man to embroider and bespangle himselfe with the orient brightnesse of firmament and starres whereas that omnipotent God was apparelled with the gloominesse of a cloud Shall the creature arrogate more glory then the Creator or this shadow then that Sunne Must I that am all vilenesse expose the luxury of my pride to the ostentation of a publique view and my God that is all glory hide in a shade Must the Lord of light bury himselfe in darknesse And these sonnes of darknesse sparkle in the light shall