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
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

approbation in which sense the Apostle saith 2. Tim. 19. The Lord knoweth who are his the other is taken for a bare prescience and foresight which is not ioyned with such approbation Quest. 4. Of Elias complaint vnto God concerning Israel 1. S. Paul alledging the Scripture as an interpreter doth not tie himselfe strictly to so many words nor to the same order in the place which is here cited 1. King 19. Elias saith they haue killed thy Prophets with the sword which clause is here omitted and he saith in the first place and haue destroied thine alters which the Apostle rehearseth in the second place likewise in these words they seeke my life to take it these last are omitted and the Lord in his answer in that place maketh mention of 7. thousand which neither had bowed the knee to Baal nor kissed him with his mouth which latter is here omitted also by the Apostle 2. Chrysostome noteth how the Apostle in great discretion bringeth in the example of Elias that great Prophet qui omnibus erat in pretio who was highly esteemed of them all whose authoritie they could not gainesay And Saint Paul by this example of Elias doth secretly meete with an obiection because he had giuen instance onely of himselfe before they might haue imputed it to S. Paul as an insolent part as though the whole condition and state of Israel rested in him onely whereunto he answeareth that there might be many more beleeuing Israelites though not knowne vnto them as in the daies of Elias 3. How he maketh request against Israel 1. there are two kinds of request or complaint against one either in complaining of the faults or sinnes committed or in crauing punishment vengeance for the sinne some thinke that Elias complained against them the latter way as Leviben Gorson thinketh that the fire wind and earthquake which were sent before did signifie impitum Eliae the heat earnestnes of Elias that would haue incensed the Lord to punish his people Pet. Martyr also consenteth and would excuse it thus the Prophet was not angrie with their persons but would haue their sinnes punished and he had the spirit of prophesie whereby he knew that the Lord would punish them and so therein his praiers concurre with Gods will Lyranus thus helpeth the matter that he did it not zelo vindictae sed amore iustitiae not with desire of reuenge but in a zeale of iustice non vt punirentur sed corrigerentur not that they should be so much punished as corrected and amended Gorrhan But herein Elias had beene much vnlike Moses that praied for the people and Samuel which said God forbid that I should cease to pray for the people 1. Sam. 12. and our Sauiour Matth. 15. biddeth vs to praie for our enemies 2. Therefore Beza to mitigate the matter translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talked with God and thinketh he did only id simpliciter dicere c. rehearse that simply without any other intent which made against Israel But S. Paul vseth this word in the other sense which is to make request as c. 8.16 the spirit is said to make request for vs and v. 34. Christ maketh request for vs. 3. Wherefore this was onely a complaint of the great decaie of religion and of the great impietie of the people Pareus M. Calvin thinketh that he did imprecari interitum wish their destruction so also Gryneus that beside the complaint of the apostasie of Israel there was tacita imprecatio a secret imprecation but this I refused before I therefore rather consent to them which thinke that the Prophet onely vttereth here his complaint vnto God of the generall falling away of the people Osiand postulabat illius auxilium c. he entreated his helpe against the rebellious people Tolet annot 2. Deum interpellat iudicem he calleth God to be iudge betweene them Gorrhan Pet. Martyr obserueth that there are two kinds of expostulation with God one when as simply complaint is made of the iniquitie of the times and the sinnes of the people which it is lawfull to doe the other when as men so expostulate with God as that they shew their discontent and doe charge God as it were with negligence in the regiment of the world but the Prophet here expostulateth with God after the first manner 4. They haue broken downe thine altars c. 1. These were not the altars of the high places for they are commended which cast them downe 2. Nor yet the altars which Ieroboam set vp for his golden calues for they were not the Lords altars 3. Nor yet the altars in the temple at Ierusalem for they were not vnder the dominiō of Israel against whom Elia complaineth 4. Pet. Martyr thinketh they were the altars which had beene erected by Abraham and other of the Patriarkes the memorie whereof yet remained but it is not like that they continued so long 5. and to vnderstand by these altars by a figuratiue speach the true worship of God as Faius Gryneus Pareus it seemeth not to be so proper 6. Haymo thinketh they were such altars as the godly among the tenne tribes Deo edificarunt did build vnto God because they could not goe downe to Ierusalem but these could not be called Gods altars which were built by a priuate authoritie 7. Therefore Osiander better vnderstandeth the altars tuo iussa erecta which had beene erected at the Lords commandement as by the Prophets Samuel Elias who had the Lords extraordinarie direction for the erecting and building of altars 5. And I am left alone wherein Elias error appeared both in complaining as though all the people were fallen away that he himselfe was left alone whereas the Lord had reserued to himselfe a great number though they were not knowne Lyranus giueth the reason quia spiritus non semper tangit corda Prophetarum the spirit alwaies mooueth not the hearts of the Prophets as Elisha saith 2. King 4.27 Her spirit is vexed within her and the Lord hath hid it from me 6. But it will be obiected how Elias could say that none were left but himselfe when Obadiah had hid an hundred of them the answear is that Elias might thinke that they were all destroied by Iezabel from whom he also fled● Faius Pareus Quest. 5. Of Gods answer vnto Elias 1. Concerning the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. though it properly signified the oracle or answer of God giuen in the Tabernacle from the mercie feare yet it generally is taken for any diuine answer or oracle giuen by God Faius 2. it commeth of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which either hath a large signification which is to be named or called as Act. 11.26 the brethren of Antioch were first called Christians or it is taken more strictly for a diuine answer or direction receiued from God Beza 3. which may be done diuerse waies either in dreame as Matth. 2.11 or by any other revelation as

weakenesse came vpon them by their owne apostasie and falling away from God and that light which they had they depraued neither did they acknowledge their infirmitie but became vaine and foolish in the opinion of their owne strength neither is God debter or bound vnto any but bestoweth his graces freely 2. Pererius disput 16. insisteth onely vpon the first part of this answeare shewing that there is a double kind of ignorance vna est causa culpae one kind of ignorance is that which is the cause of fault or sinne and this excuseth there is an other cuius causa culpa est the cause whereof is our fault and this excuseth not and such was the ignorance of the heathen which was caused by their owne wilfull neglecting and abusing of the light of nature giuen vnto them 3. Peter Martyr hath yet a further answer he distinguisheth between the ignorance of the heathen and their imbecillitie or weakenesse this the heathen would not haue pretended because they ascribed all vnto freewill and therefore they would not haue complained of want of strength the Apostle then toucheth that which was most likely to haue beene obiected by thē namely their ignorance sheweth how euen in that behalf they were also inexcusable c. But seeing as is shewed before euē their natural knowledge was insufficient to saluation the same doubt remaineth stil therfore those two other exceptions concerning their imbecillitie which P. Martyr mentioneth as that it happened by their owne default and that they did not practise that little knowledge which they had but abused it may also be admitted touching their ignorance as before Pareus answeared sufficiently 4. Hereunto further may be added that distinction of ignorance which Gryneus borroweth from Augustine not eueris one which is ignorant is excused sed is solùm qui non habuit vnde disceret but he onely that had not whence to learne And therefore S. Paul excuseth himselfe by his ignorance that he persecuted Christ I did it ignorantly thorough vnbeleefe 1. Tim. 1.13 But such was not the ignorance of God which the Gentiles had hauing naturall meanes offred vnto them which they depraued and abused Quest. 59. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 1. Some thinke that in Scripture that ignorance which is caused by a mans owne fault when he may haue knowledge if he will himselfe it is called by the name of science and knowledge in Scripture as Ioh. 7.28 Christ saith to the Iewes ye both know me and whence I am because they might haue knowne if they would Iustin. resp 140. ad 44. Gentium so also Photius and Sedulius But this is not the Apostles meaning here for he saith not when they might haue knowne God but when they knewe God they therefore had some knowledge of him 2. Some thinke that they had the true knowledge of God but they against this knowledge malitiously and against their owne conscience worshipped other gods so Ambrose Anselm But 1. it cannot be shewed that any of the Philosophers no not they which come nearest vnto the truth had the true knowledge of God for euen Socrates Plato Seneca allowed the worship of the heathen gods and practised it as is before shewed qu. 57. and if any of them thought that the images were no gods yet those which they worshipped were either deuils or Angels as Athanas. sheweth orat cont idol 2. the Apostle here saith that they became vaine in their imaginations which sheweth that they were without the true knowledge of God Anselm answereth that they had once the true knowledge of God and afterward lost it But the Apostle saith otherwise that they did withhold the truth in vnrighteousnesse v. 18. they lost not that knowledge of the truth which they had but suppressed it and kept it vnder with their vaine imaginations 3. Origen seemeth to thinke that they were vtterly voide of all true knowledge of God dum formas imagines requirunt in Des in semetipsis imaginem Dei perdiderunt while they imagined formes and images to be in God they lost in themselues the image of God for there were some Philosophers which held God to be a spirit without any forme or image 4. Some whereas it is said Ioh. 1. the world knewe him not and yet here the Apostle saith when they knewe God c. giue this solution that the world knewe the onely God but not the Sonne Gorrham But the Apostle speaketh here onely of such knowledge of God as naturally may be attained vnto but the knowledge of the Trinitie exceedeth the strength of nature 5. Wherefore the Apostle is thus to be vnderstood that they knewe the true God in part but not perfectly they held some truths concerning the diuine nature but they mingled many vntruthes and falsities therewith they acknowledged a God but they either denied his prouidence and power or they communicated the duine honour vnto others which were not gods and thus they knewe him and yet knew him not In this sense Christ said to his Apostles Ioh. 14.4 Whether I goe ye knowe and the way ye knowe and yet Thomas saith immediately Lord we knowe not whether thou goest how then can we knowe the way So they knewe Christ because they sawe him and he was among them but yet they knewe him not perfectly his power they as yet did not fully vnderstand So the Gentiles knew God in some sort but such an one as he was they did not knowe Augustine to this purpose giueth instance in one of their chiefe Philosophers Hermes Trismigestus how he confesseth many things of the true God the maker of the world tamen obscuritate cordis ad ista delabitur c yet by the darkenesse of his heart he falleth to say that he would haue men subiect vnto those gods which are made by men Beda ex Augustin so they kept the truth as the same Augustin saith in doctrina multis falsitatibus permixta in doctrine mingled with many falshoods And though some among the heathen did hold certaine true principles of God yet there were others more grosse and foolish and were vtterly ignorant of the diuine nature taking the fire wind starres and such like to be gouernours of the world as it is in the booke of wisdome c. 13.1 2. see before of this matter quest 52. Quest. 60. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 1. Did not glorifie him as God this word to glorifie is taken two wayes either to conceiue an honourable opinion of God and to magnifie him and set forth his praise as Ioh. 11.4 this sickenesse is not vnto death but for the glorie of God that the Sonne of God may be glorified thereby or it signifieth the worship due vnto God as Isay. 43.23 Neither hast thou honoured or glorified me with thy sacrifices Theodoret so likewise Chrysostome and Origen seeme to take it in the first sense