Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	fruit_n	good_a	hew_v	3,460	5	12.3919	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47013	Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1657 (1657)	Wing J92; ESTC R216044	660,378	504

help of this Rule For Instance to lay this Rule unto St. John Baptists speech Matth. 3. 10 11 12. Now also the ax is laid unto the root of the tree Therefore every tree which bringeth forth not good fruit shall be hewn down and cast into the fire I indeed Baptize you with water unto repentance but he that cometh after me is mightier then I whose shoes I am not worthy to bear he shall Baptize you with the holy Ghost and with fire Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the Garner But will burn up the chaff with unquenchable fire This Prediction cannot be exactly fulfilled until the Final Sentence be given and put in execution And yet within 43 years after his Baptism by John there was a manifest and lively representation exhibited to the World of his second coming unto Judgement and this representation was exhibited upon the Nation of the Jews The full accomplishment whereof shall at his second coming and not before be universally and exactly accomplished in all Nations and Languages and People Wherein then doth this representation of Final Judgement which at his first coming was exhibited in the Jewish Nation punctually consist In this especially There was such a notorious and manifest Crisis or distinction between the Elect and Reprobate of the Jewish Nation or seed of Abraham at his first coming as in no Nation or People had been experienced before nor shall be experienced in any before the day of Final Judgement in which this distinction of Elect and Reprobates shall not be onely universally manifested but solemnly declared in respect of all mankinde Every Son of Adam shall in that day be irrevocably marshalled or ranked either amongst the absolute Reprobates or absolute Elect In the one or other rank of which estates neither all nor most of every Nation or Church are at all points of time in the Interim to be accounted no not in respect of Gods Eternal Decree Nor may the Verdicts or Aphorisms whether of our Saviour himself or of his Apostles after his death concerning Election or Reprobation be extended to other times or Nations in the same measure or Tenor wherein they were verified and experienced in the Nation of the Jews at or upon our Saviors first coming Thus far to extend them in respect of all Times or Nations were to transgress the Analogie of Faith or received Rules of Interpreting Scriptures and to dissolve the sweet and pleasant Harmony between the Law and the Gospel or between the Evangelists and the Prophets And thus far of the second Point in handling whereof divers passages have intruded themselves which are not impertinent to the third Point CHAP. XII Of the manner of Christs coming to Judgement which was the third General proposed in the ninth Chapter 1. IT is said in the former Prophecie of Daniel chap. 7. ver 13. that One like the Son of Man came in the clouds of Heaven unto the Ancient of days The literal fulfilling of this Prophetical vision is recorded Acts 1. 9. And when he to wit Christ the Son of Man had spoken these things whilest they beheld He was taken up and a cloud received him out of their sight But whither he was carried in the Cloud which received him they could not distinctly see Their bodily eyes could not see so much by day as had been revealed to Daniel in vision by night But admit that this cloud did carry him into the presence of the Ancient of days or of God his Father What is this manner of his going into Heaven unto the manner of his coming to Judge the Earth which is The Point in hand Certainly much for so the Angels ver 11. admonished his Disciples which stedfastly beheld the Manner of his Ascension Ye men of Galilee why stand ye gazing up into Heaven This same Jesus which is taken from you into Heaven shall so come in like manner as you have seen him go into Heaven But shall the manner of his coming to Judge the World be in every point like unto the manner of his ascending into Heaven No! then it should not be so terrible as we believe it shall be The chief parts then of this similitude are these Two The First As he did locally and visibly go into Heaven so he shall locally and visibly come to judge the earth The second As he was received into Heaven in a cloud so he shall come to Judge the World as he himself foretold the High Priest and his Complices Matthew 26. 64. in the clouds of heaven The literal meaning of both places and the intent and purpose as well of the Angels as of our Saviour in this prediction infers That this Son of man whom they now beheld with bodily eyes was that very God whose glorious kingdom and reign the Psalmist describes Psal 104. 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariots who walketh upon the wings of the wind Who maketh his Angels Spirits or the Spirits his Angels his Ministers a flame of fire So they will appear when they attend him Coming to Judgment which will be in flaming Fire In all the manifestations of Christ to be the Son of God The Cloud is still a Witness First In his Transfiguration upon the Mount A Cloud did overshadow him and out of the Cloud this testimony was given him by God the Father Matth. 17. 5. this is my beloved Son in whom I am well pleased hear him 2. Whilest he ascends to God his Father Acts 1. 9. A Cloud receives him And 3. When he shall come from heaven or from his Fathers presence to judge the earth he shall have a Cloud for his Canopy For more particular Description of the Manner of his Coming the next Point is From what place he shall come Now it is expresly said in our Creed That Christ Jesus our Lord who was conceived by the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried descended into hell who the third day rose again from the dead ascended into heaven and there sitteth at the right hand of God shall thence come to Judge the quick and the dead But this word Thence is of ambiguous Reference It may be referred in general either to the Heavens into which he ascended or unto the Right hand of God or unto both Certain it is that he shall come from Heaven as visibly and locally as he ascended thither Yet whether he shall come from the Right hand of God is questionable but not by us determinable unless it be determined already in the first Chapter of this Book what is literally meant by The Right hand of God either in the Creed or in those places of the New Testament out of which This Article is taken If Christs Body as Lutherans did contend chapt 3. § 6. be every where or if

or pledges of our heavenly Fathers providence and loving care over us Hence saith our Apostle Heb. 12. 7. If you endure chastisement God dealeth with you as with sons for what son is he whom the Father chastiseth not Surely no gracious or beloved son so the same Apostle had said ver 6. Whom the Lord loveth he chastneth and scourgeth every son whom he receiveth Sons then he hath whom he doth not receive because they will not endure chastisement or receive correction from him with submission and patience These he gives over as degenerate and lost sons And there is not a more fearful signe of Gods displeasure toward men then his long-suffering of them without chastisement If ye be without chastisement saith the Apostle Heb. 12. 8. whereof all are partakers then are ye bastards and not sons But if all be partakers of it how can any be without it Yes they are without chastisement which will not patiently suffer it which will not embrace it as a pledge of their heavenly Fathers love and these are bastards What is that A bastard is a son but in the language of men unlawfully begotten Hath God any such sons or children God forbid All are his sons all are his children by right of Creation and by right of Redemption and both these are lawful titles of Father-hood and dominion over us Bastards then they are who refuse chastisement in this sense only that they are stubborn and disobedient or misaffected towards the Father of mankind They imagine him not to be so kind and loving to all his sons not to themselves in particular as earthly parents are to their lawfully begotten children This is that imputation which our Apostle seeks to avert from God or rather that suspition which he seeks to remove from all who call him their Father and that by an Argument as the Schools speak a Fortiore ver 9 10. Furthermore we have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live For they verily for a few dayes chastened us as seemed good unto them sometime perhaps without actual intendment or express fore-sight of any good unto us but he to wit our heavenly Father chastiseth us for our profit that we might be partakers of his holiness 12. The End of his chastisement is alwayes This That we may serve him in Righteousness and have our fruit unto Holiness whose End is everlasting Life And One chief part of our Righteousness consists in the patient submission of our selves unto his chastisements The first part of Righteousness in respect of what Law soever is not to transgress the Law The second is to submit our selves unto the penalty which the Law inflicts in case we transgress it To plead the former part of this Righteousness in respect of Gods Law we cannot To perform the second part of it we are bound upon pain of losing our right of sons The penalty of disobedience to it or refusal of chastisements in this life is The woful estate of bastards or of Sons disinherited The sum of that which hath been said concerning our meditation of the second death especially as this Meditation is A Preparative to the works of Righteousness or of Holiness is excellently comprized by our Apostle Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterwards it yieldeth the peaceable fruit of righteousnesse unto them which are exercised thereby The burnt child as we say dreads the fire and he is more then a child a very Infant or witless child which will not avoid the scorching flames of it by the experience which he hath of its heat Now there is no chastisement no correction that is grievous for the present but ought to be as a Gentle Remembrancer unto us of hell pains or such a fair Caveat for avoiding them as the experienced heat of visible and known fire unto him that stands neer it is of the harms which it would procure if he should be cast into it And if we would make this or the like use of all the crosses and afflictions of all the bodily pains and grievances of all the perplexities of mind or conscience which in this life we suffer we should be more careful then we are to avoid the temptations by which Satan seeks to draw us into that everlasting fire which is prepared for him and his angels This abstinence from evil is the First branch of our patience in affliction The second is the fruit of righteousness But I suppose the Reader will desire a further Tast First Of the peace of Conscience Secondly Of that joy in the holy Ghost wherein the Kingdom of heaven consists And the Explication of these Two great Points follows in the next Chapter In the Interim the best Use which can be made of the Doctrine hitherto delivered is made unto our hands by our Apostle himself Heb. 12. 12 13 14. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Follow peace with all men and holiness without which no man shall see the Lord. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled Lest there be any Fornicator or prophane person as Esau who for one morsell of meat sold his birthright For ye know that after when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears CHAP. XXV ROMANS 6. 22. But now ye have your fruits unto Holinesse and the end everlasting Life c. The Coldness of our Hope of Life Eternal causeth deviation from the wayes of Righteousness and is caused by our No-Tast or spiritual disrelish of that Life The work of the Ministery is to plant this Tast and to preserve it in Gods people Two Objects of this Tast 1. Peace of Conscience 2. Joy in the Holy Ghost That Peace may best be shadowed out unto us in the known sweetness of Temporal Peace The Passions of the natural man are in a continual mutinie To men that yet have no experience of it The nature of Joy in the Holy Ghost may be best exemplified by that chearful gladnesse of Heart which is the fruit of Civil Peace It is the Prerogative of man to Enjoy himself and to possesse his own soul In the knowledge of any Truth there is Joy But True Joy is only in the Knowledge of Jesus Christ and of saving Truthes The Difference betwixt Joy and Gladnesse in English Greek and Latin 1. THe very Hope of Life Eternal would be of it self sufficient to counterpoize all the pleasures and all the grievances incident to this mortal life by the one or other of which our