Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	face_n	let_v	move_v	5,385	5	9.1216	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04101	The Christian sacrifice by Iames Barker ...	Barker, James, fl. 1639.	1639 (1639)	STC 1418; ESTC S113337	35,264	174

here I am ready to do thy will and this the heavenly father kindly accepts from his Terent. in And. sonne and with the father in the comedy commendes him for it facis ut te decet cum isthoc quod postulo impero cum gratia Or if thou will not freely give yet lend it God whilest thou art here remember that God is in this place though you know it not and when you come into this place it is with intention to meete your God or else you might aswell keepe away and meet him you must not without your heart that is his Benjamin and his charge is like that of Joseph to his brethren Gen. 43. you shall not see my face except your brother be with you let not us have occasion to say unto you as Isaac to his father Gen. 22. 7. behold the fire and the wood but where is the Lambe for a burnt offering here are your bodyes your eares to heare your knees to bow your tongues to give praise and well it were if in this place these parts were so well disposed but where is the heart for a burnt offering Oh let not your hearts be in your fields in your houses in your shoppes in your coffers running after covetousnesse and vanity when your bodyes are in the Church let no coveteous voluptuous ambitious or malicious thoughts divert your heart from Gods service but lend him your harts whilst here you are Or if it will not be lent yet da pretio sell it him he is so taken with the heart that he will have it at any rate the blessings of this life that which is to come glory immortality yea if it cost the glorious kingdome of heaven the death of Gods naturall son stake but the heart take all Or if thou wilt not dare pretio sell it him nor give it him nor lend it him if neither the exhibition of present blessings nor the promise of future happines can win the heart to the reverence of Gods holy name nor'to the obedience of his heavenly will why then your blood will be upon your owne heads God hath done his part your destruction is from your selves he would but ye would not nay quoties voluit how often would he alluring by his mercyes perswading by his Ministers who in his name and in his stead do second Salomon in his suite for the heart My son give me c. And must God for all this go without the Heart for us it seemes he may but for his own names sake he will not for as he alone is the searcher and knower of the heart so he alone can rule it turne and alter it as it seemeth best to his godly wisdom yet he compels it not perswads it rather so winning are his perswasions that they have the force of a law the most Volunt as non cogit ur stony stout heart cannot stand out when he bids yeeld still it is not compulsion but perswasion monendo movendo with such motions monition he works upon it non compellendo sed suaviter inclinando not violently compelling but sweetly inclining it for when the stiffenesse and stubbornnesse of the Heart rejecteth kindnesse he works it by afflictions punisheth not in anger but in love and Rev. 3. 19. so his punishments are chastisements not judgements levamina non gravamina gracious not grievous or if for the present they be somewhat grievous as no affliction for the time is joyous yet in the event they are gracious working the Heart to Obedience conforming it to Gods will and making it pliable to yeeld when God calls Give me thine heart But if for all this mens Hearts be so stiffe that they will not yeeld then God brings them into great extremities and presses them with manifold necessities that like Noahs Dove to the Arke in the want and weakenesse of other meanes they may fly to him who is totius necessitatis remedium a sure supply of all wants and yet necessities and extremityes may breake the heart not bend it except Gods holy spirit be with it It is the effectuall and lively worker of grace in the heart melting and framing it to such a temper that it becomes obedient to the heavenly calling and when once the Heart is thus wonne then ever after the least signification of Gods heavenly pleasure is a forcible command and every motion from him is a powerfull motive to us resigning our hearts most willingly when he requests so lovingly My sonne give me thine heart And now at last I am come to the last word of mytext Mee mihi mi fili to me my son mihi patri to me thy father thy heavenly Father thy heart to me and here wee have the equitie of his demand which seems at first sight to crosse the law of equity whose rule is suum cuique to give every man his owne how then shall wee think Gods demand equall and just which runs in this stile tuum mihi thine to me Amongst men indeed where the Relation is no higher then betweene neighbour and neighbour the law of equitie is violated when one man usurps that which is anothers for Gods law forbids every man to covet any thing that is his neighbours nor can conveniencie grant a dispensation for the breach of Gods law But betwixt God and Quod homo habet Dei ac domini sui munus est ac per hoc in his quae offeruntur ab homine homo non suum reddit dominus suum recipit Tim. ad Cath. Ecele siam l. 1. pag. 366. man the case is altered for God in justice may require that which is thine to be given to him for nothing thou hast is so thine but that it is Gods also of all thou hast thou hast only the use the right is Gods thou the possessor hee the owner and so in demanding what is thine hee calls but for his owne nor is it against equitie for God to demand what is thine seeing what is thine in keeping is his indeed but against justice for man to refuse to give what in right hee hath no reason to withhold from the true owner and therefore from God to man da mihi tuum give me that which is thine is an equall demand But God hath no need of any thing a man hath all the beasts of the forrest are his and so are the cattell of a thousand hills c. His Ocean needeth not our drop his Alsufficiencie mans wealth mistake not his request is not to supplie his owne necessitie but first that we should make some expressions of our dutie and by presenting him with part of our substance thereby to acknowledge Nemini dubium est quod ea quae dei dono accepimus ad dei cultum referre debeamus Tim. ad Eccl. cath lib. 1. wee hold all from him Secondly to shew our obedience to his blessed ordinance which enioyneth to honour the

actions do shew forth their internall affections The heart that is unscrutable to man but * gentis corporis Hirom Gestus est sermo quidem corporis Cic. de Orat. lib. 3. vox animi the outward carriage of the body is a faire testimonie of the inward disposition of thy mind and then is discovered what the heart thinketh by that which the body acteth for grace in the heart is the light of the body and this light must shine before men that they may see aswell as God And that men may reape the good God receive the glory Gods heavenly inspirations and mens holy desires should empty themselves here that the Church may outwardly testifie what Ad significandum debitum ordinem mentis humanae in Deum Aq. pri se quest 102. art 3. inwardly each man should be by such outward worship as might betoken the Majesty of God beseeme the dignitie of Religion and concurre with the celestiall impressions in the minds of men Idem 2. 2. q. 92. Art 2. The performance of all Religious services respect God and man to please him and edifie them and so must be equally poysed with the two theologicall vertues Faith and Charity Faith towards God and Charity towards men without faith it is impossible to please God and cordi creditur man believeth with the heart it is the heart that seasoneth our devotion and faith that seasoneth the heart directs it to the true object and in the right end of pure Religion And as faith seeketh to please God so charity to approve it self before men and charity in the performance of a duty unto God hath respect unto the benefit of man too God sees faith in the internall devotion of the Heart and therewith he is well pleased Men see charity in the externall carriage of the body and therewith they are edified God calls for that by Solomon in my text My sonne give me thine heart and he cals for this by St. Paul in another text to present your bodyes aliving Rom. 12. 1 sacrifice c. and then concludes and not til then your devotion to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your reasonable service and good reason there is God should be served both in body and soule for at the first he made both and he once redeemed both he dayly preserveth both and finally saveth both and therefore glorifie him in both And thus the Christian offers that Holocaust to God in substance and truth which the Jewes did offer in type and figure making his approches into the house of God with Davids hymn in his mouth Introibo Ps 66. 13. in domum tuam Holocastis I will go into thy house with burnt-offerings but now in Gods house there is no use of fire unlesse it be the Metaphorical fire of true zeale for true zeale is Gods fire of which St. Aug. in ps 66. alias 65 Austin thus totum meum consumit ignis tuus nihil mei remaneat totum sit tibi Let thy holy fire of zeale O Lord consume me wholy and make me thine in every part all thine and then is all his when he hath the heart for as the powers of it are inclined so are the parts of the body moved there is a league of amity betwene them like that betwene Ruth and Naomi the body like Ruth to Naomi cleaving to the soule and saying intreat me not to leave thee Ruth 1. 16 John 1. 16 Anima intellectiva quamvis sit una secundum essentiam tamen propter sui perfectionem est mul tiplex in virtute ideo ad diversas operationes indigit diver sis dispositio nibus in par tibus corporis cui ponitur Aq. prima q. 76. art 5. risp ad 3. arg or toreturn from following after thee for whether thou goest I will go and where thou lodgest I will lodge thy people shal be my people and thy God my God or as his souldiers did to Josuah all that thou commandest us we will do and whether thou sendest us we will go for albeit the soule in essence be one yet to the perfection of it there are divers faculties and for the severall operations of these faculties there must needs be an answerable disposition in the partes of the body to which it is united for as the fire first kindleth the fuell and that being kindled nourisheth the fire and as the body first warmeth the clothes and then they returne a reciprocall heat to the body so the heart first disposeth the parts of the body and these partes fitly disposed In divino cultu necesse est aliquibus corporalibus uti ut eis quasi signis quibusdam mens hominis excitetur ad spirituales actus quib Deo conjun gitur Aq. 2. 2. quest 81. art 7. Ecclesiam piis quibusdam coeremoni is elegantibus ritibus institutis tanquam sponsam ornatam viro suo decorarent Cornal Agrippa de van scientiarum cap. 6. affect the heart and make devotion in the heart like the fire in the Sanctuary a flame that goes not out And even experience it selfe teacheth us how merveilously outward forme and solemnity in Gods service doth helpe weakenesse and inbecility in us perswading the will inciting the affections and making some impressions of further knowledge in the mind winging our thoughts holding up the heart in her devotions and giving stength and vigour to such motions which are otherwise apt to languish and conclude in a lazie wish but the parts of the body fitly disposed keepes up the heart till Gods wil be fulfilled and mans duty discharged True it is God hath sometimes excepted against this outward worship but then when it hath been alone when the people drew neere him with their lippes and their hearts were farre from him But when or where * Externum cultum non reprehendit dominus imo etiam ab omnibus piis requirit nec enim tantum intus in animo colere debemus sed etiam coram hominibus testari c. Calvin ap Mart. in Matth. 15. 8. Jo. 4. 22. shew me was ever God offended with the humble lowly and reverend gesture of the body in his service or where did he ever condemne outward Solemnitie when it was joyned with inward sinceritie never did hee open his mouth against the use of that but the want of this The true worshippers shall worship God in Spirit and truth saith the Sonne of God but how in truth if not outwardly in body as well as inwardly in heart and spirit God is robbed of his worship when either is with-held and when both are not exhibited Gods house is made of a house of Prayer a den of theeves And the same spirit that by the Son of God commends inward worship doth by the servants of God and those no mean ones neither his Prophet Esay and Esay 45. Ro. 14. 12. his Apostle Paul command outward worship As I live saith the Lord every knee shall bow unto