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
A19495	Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.	Cowper, William, 1568-1619.	1611 (1611)	STC 5920; ESTC S121914	411,827	530

glorification and that through calling and iustification which two haue inseperably following them the sanctification and renouation of the whole man The Lord make vs wise in time that vvee may consider the course of our life and thinke of the end whereunto it leades vs for as Moses protested to Israell so doe I vnto you I haue laid this Deut. 30. 15. day life and death before you the Lord giue you grace to make choise of the best In these causes of our saluation linked together in this Prescience and Predestination how they are here distinguished Chaine we haue first to looke vnto Gods decree consisting in his foreknowledge and predestination secondly to the execution thereof which is made by his Calling Iustification and Glorification The decree hath in it these two acts or preordinances so to call them Prescience and Predestination which this manner of way are to be distinguished by foreknowledge the Lord sets before him the whole number of mankinde whom of the good pleasure of his owne will hee purposed to saue so that the first preordinance is this these are they vvhom I vvill saue by predestination againe he concluded to saue them by such and such meanes so that the second preordinance of the decree is this those whom I haue decreed to saue I will saue this manner of way so that prescience lookes to the person to be saued predestination to the meanes whereby they are to be saued Where we must consider that this decree of God is thus distinguished by the Apostle in these two words for our capacitie who being but mortall creatures endued with reason conceiues vnderstands and discernes one thing after another and cannot doe otherwise but it is not so vvith the Lord our God who being himselfe a most perfect vnderstanding by one act without priority or posteriority knowes conceiues and discernes all things Wee come first now to speake of Gods foreknowledge Prescience improperly ascribed vnto God the properties of God are either absolute as namely that he is a Spirit simple and infinite or else such as haue a relation to the creature And of this sort is foreknowledge which improperly is ascribed vnto God for properly there 〈◊〉 ●ore nor after in God nothing past nothing to come but foreknowledge is ascribed to God in respect of the creature because hee knew vs before that wee were This foreknowledge Pr 〈…〉 nce two manner of wayes considered generally and specially is two wayes considered first generally as it is extended to all his creatures and so it is compared to a common booke of register vvherein the Lord hath vvritten all things which were afterward to be and of this speakes the Psalmist My bones saith hee are not hid from thee though Psal 139. 15. I was made in a secret place and fashioned beneath in the earth thine eyes did see mee when I was without forme for in thy booke were all things written which in continuance of time were fashioned though they were not before Of it also speakes the Apostle All things are manifest in his sight with whom wee Heb. 4. 13. haue to doe This manner of way foreknowledge is Gods vniuersall eye by which with one looke hee knoweth all his creatures within and without their nature their shape their actions their beginnings their endes but foreknowledge this manner of way considered is not a lincke of this Chaine it being certaine that there is not one of these lincks more patent nor largely extended than another as ye shall afterward heare Foreknowledge then in this Chaine of Saluation is specially In this Chaine it is specially considered as it lookes to the Elect onely Iohn 13. 18. Mat. 7. 23. considered as it is conioyned cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the loue and liking of God as it is all one with Election extended to none but vnto the children of his good will this way it is affirmed of the godly the Lord knoweth who are his but denyed of the wicked depart from me yee workers of iniquitie I know you not that is albeit I know your persons yea your most secret actions yet your selues I know not so that I loue you and this way foreknowledge specially considered is called the booke of life wherein the Lord hath written the names of those whom hee hath ordayned to life Predestination is also two manner of wayes considered Predestination is also two wayes considered first as it is generally extended to all his creatures for as he knew them all before they were so hee appointed them by middes into their owne end other artificers when they haue made a worke know not what will be the end of it he that buildeth an house knowes not how long it will stand whether fire shall consume it or the winde ouer-turne it or the earth-quake vndermine it but the Lord as hee hath made his creatures so hath he appointed them to an end which hee knoweth himselfe but here Predestination is specially considered and is no larger than Election respecting the Elect onely whom he hath ordayned vnto life by his owne middes for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not onely signifieth to ordaine to an end but also to appoint all the limits borders and middes within and by which thou art to come to that end Where before wee come to the doctrine of instruction Fore-seene me rits falsely collected out of this place we will shortly encounter vvith our aduersaries vvho read these words in this manner that the Lord predestinated those whom hee fore-knew to be conformed to the image of his Sonne that so they may establish here out their errour of fore-seene merits It were sufficient to bring against them the best learned of their owne side some wherof read these words no otherwise then vvee doe as the Iesuits of Rhemes others plainely impugne that reading and the errour of foreseene merits founded vpon it for so Caietane writeth vpon this place Ad confutandum dogma illorum This errour is improued by their own men as Caietane qui primum salutis nostrae locum tribuunt diuinae praescientiae futurorum qui praescientiam meritorum ponunt rationem definitionis diuinae ad confutandum inquit haec primum nostrae salutis locum tribuit diuino proposito dicendo ijs qui secundum propositum vocati sunt To confute saith hee the doctrine of those vvho giue the first place of saluation to Gods foreknowledge of mans merits vvhich he was to doe and so puts his prescience as a reason and cause of his predestination to confute these I say he giues the first place of saluation to the purpose of God while hee saith to them that and Aquinas are called according to his purpose Aquinas in like manner writing vpon this same place saith Ponere quod aliquod meritum ex parte nostra praesupponatur cuius praescientia sit ratio praedestinationis nihil est aliud quam ponere gratiam dari

art our God Likewise we are taught here that the ende which Sathan The end of all Sathans tentations is to seperate vs from the loue of God proposeth to himselfe in all tentations is to seperate vs from the loue of God which notwithstanding he shall neuer effectuate There is a couenant knit vp betweene God and man the band whereof is Iesus Christ this Couenant Sathan doth what he can to dissolue it by alluring vs to sinne and accusing vs to God on Gods part he cannot preuaile on our part he assaults continually but in vaine also because the Lord who hath made a couenant with vs keeps vs also with him so that though wee be tempted vvee cannot be ouercome This is euident in Iobs tentations it was neyther the affliction of his body the losse of his children nor goods which Sathan craued so much as to empty his heart of the loue of God and make him to blaspheme If wee remembred this it would make vs endeauour to If we remembred this it would make vs strong in all tentations possesse our soules in patience in all our troubles for so oft as those things which wee loue are seperate from vs Sathans end is to seperate vs from our God whom wee should loue aboue al things And in very deed this is a proper mark of the children of God that howeuer their outward estate change their heart is neuer changed from the loue of God they are godly in prosperitie but more godly in aduersitie the more they are troubled the neerer they draw vnto the Lord as fire is not quenched with wind but made greater so the loue of God waxeth stronger in the hearts of Gods children by tribulation whereas the wicked not rooted in Iesus Christ are like vnto chaffe and the dust of the earth Psal 1. 4. carryed away vvith euery winde there is no pleasure so small nor profit so vaine which they preferre not before God Now before the Apostle subioynes the answere hee maketh Christians are subiect to many crosses an enumeration of some particular crosses and demaunds if they will doe it these crosses do eyther concerne our bodies our goods our dwellings or our mindes for we are not to thinke here that the Apostle beates the ayre triumphing against such enemies as we haue not No we haue Our dwelling on earth is not the place of our rest as the Iews thought farre lesse the place of our glory as Nabuchadnezar thought Micah 2. 10. 1 Cor. 7. 31. 2 Tim. 3. 4. both crosses of body and of minde which wee must prepare our selues to suffer so vsing all the helpes of this our mortall life as being content for the loue of God to want them for this is the tryall of true religion we must not look to our houses as Nabuchadnezzar did to his palace of Babel as a place of his glory but remember that which Micah said to the Iewes This is not the place of your rest and whatsoeuer thing else vvee vse for maintenance of this mortall life let vs so vse them as if wee vsed them not that we be not found when it comes to the tryall louers of them more then louers of God Blessed is the man who loues nothing otherwise but in God Nam solus is nihil charum amittit cui omnia chara sunt in eo qui non amittitur Gods indulgence toward vs appeares in that he hath not laid on vs the greatest crosses Againe perceiue here in this enumeration a gradation of seauen steppes by which the Apostle ascends It is a great thing to be in trouble but to be troubled and in anguish also is yet greater and for him that is in anguish to be banished in banishment to sustaine hunger and nakednesse and with these to be in continuall perill and last of all to dye by the sword euery one of these last is greater then the former yet all of them saith the Apostle are not able to seperate vs from the loue of Christ Our warning is here that when we see vnto how many crosses Christians are subiect and how few of them God hath laid vpon vs vvee should acknowledge the Lords fatherly indulgence toward vs who regarding our weakenes hath hitherto dealt tenderly vvith vs. And againe it should prepare vs for greater afflictions so long as vvee haue not resisted to the bloud nor laide Heb. 12. 4. downe our liues for Iesus vve should remember that greater battels than any which as yet vve haue foughten are before vs vvherein we must sight if it please the Lord to enter vs into them Shall tribulation Now he commeth to the particular enumeration The first is tribulation the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth signifieth a pressing out from the The afflictions of the godly and wicked differ in nature For the one in suffering communicates with the curse of Adam the other with the crosse of Christ effect vvhich it vvorketh in the godly to vvit that it presseth out and maketh manifest that grace of God vvhich before vvas latent in them like as in the wicked it presseth out their vile and filthy corruption vvhich before vvas secret for the afflictions of the godly and of the vvicked differs in nature and in effects the vvicked in suffering communicateth vvith the curse of Adam cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life but the godly in their suffering communicates vvith the Crosse of Christ They differ also in effects for the godly man being pressed They differ also in effects for trouble makes the one to blesse the other to blaspheme Greg. Moral in Iob. lib. 2. by trouble brings out the fruit of praise and thanksgiuing vvith patience Sicut aromata odor●m non n●si cum accenduntur expandunt As sweet spices spreads not abroad their smell till they be burnt or beaten or as a graine of mustard seede not stamped seemes to be soft vvhere otherwise being brayed it renders out a strong sauour so the children of God who otherwise seeme to be weake and void of spirituall strength vvhen they are beaten by affliction sends out a sweet smelling sauour of rich and manifold Affliction is Gods wine-presse graces And therefore I call affliction the wine-presse of God the great Husband-man by vvhich hee so presses the berryes of the fruitfull trees of his owne vine-yard that out of their iuice hee may glorifie himselfe and comfort others but the wicked are like vnto a vile stinking puddle which the more it is stirred the worse it smelleth for when they are troubled they send out blasphemie rayling murmuring and in their impatiencie foome out their owne shame The second is Anguish The word he vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Godly are not onely troubled but oft-times straited in trouble which properly signifieth straitnesse of place wherein a man is so pinched that he is not