Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	work_n	work_v	yield_v	15	3	6.4546	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18772	A postil or orderly disposing of certeine epistles vsually red in the Church of God, vppon the Sundayes and holydayes throughout the whole yeere. Written in Latin by Dauid Chytræus, and translated intoo English by Arthur Golding. Seen and allowed according too the order appoynted	Chytraeus, David, 1531-1600.; Golding, Arthur, 1536-1606. aut	1570 (1570)	STC 5263; ESTC S107883	320,443	478

neither was there guile founde in hys mouth which when he was reuiled reuiled not ageine when he suffered he threatned not but committed the vengeance too him that iudgeth ryghteously which his owne selfe bare our sinnes in his bodye on the tree that wee beeing deliuered from sinne should liue vntoo ryghteousnesse By whose stripes yee were healed For ye were as sheepe going astray but are now turned vnto the shepheard and Bishop of your soules The disposement THe state of it is an exhortacion to patience and méeknesse taken of the example of Christ who was patient méek And therwithall is annexed a doctrine concerning the merit and benefites of Chrystes passion The ch●ef places are four 1 Of patience in troubles which are not procured by a mannes owne fault but happen too him vndeserued It belongeth too the first commaundement 2 Of méekenesse repressing desire of reuenge forgiuing euen open wrongs for Gods sake the common quietnesse Which perteyneth too the fifth commandemēt 3 Of the causes and effects of Christes passion or of remission of sinnes and of the health of our soules restored by Chrystes passion 4 Of true turning vntoo God. The first place COncerning patience and méeknesse and putting vp of reproches quietly let the Methodicall or orderly expositiōs bée rehersed out of the declaration of the vertues of the first fifth and eigth commaundements Concerning the passion of our Lord Iesus Christ and the causes and effectes of his passion which is the chéefe place of this Epistle I haue intreated already the last Sunday after Easter Now therefore wée wil vnfold the last sentence of the Epistle of this day which conteineth the Doctrine concerning true conuersion and the right applyment of the benefites of Chrystes passion Yee were as stray sheep but now ye are turned to the shepherd and bishop of your soules These woords are taken out of the .liij. of Esay and out of the parable of Christ concerning the lost shéep Lu. xv and out of this dayes Gospell Iohn x. and out of Ezech. xxxiiij and out of Psalm xxiij and therfore by conferring these places toogither there may bée gathered a cléere proposition All man kynd without Christ wandreth in the thick mist of ignorance of God and in sorowfull darknesse of sinne and death And the wyser and more religious that men bee and with how much the more earnestnesse and endeuer they goe about too know God and too woorship him aryght so muche the more doo they stray aside from the true God and true godlynesse and from the ryghtuousnesse which pleaseth God. The heathen wysemen Philosophers Poets and the folowers of Mahomet doo openly erre first about the béeing of god For either they alow and woorship a monstrous multitude of Gods surmised powers or at leastwise they deny him y is the father of our Lord Iesus Chryst too bee the only true God creator of heauen earth Yea they vtterly abhor this sonne of God who is all one substance with the father Secondly they erre about the will of god For although they vnderstād after a sort that the wil of God reueled in his law is this that wée should liue honestly and vprightly eschue the outward offences of slaughter whordom c. yet are they able too determine nothing of certeintie cōcerning gods loue towards vs cōcerning remission of sinnes concerning life without the gospel of Christ After al this not only they but also euen those that boast themselues to be the chéef mēbers of the true church doo erre manifoldly in dooing seruice to God and specially in praying while some chuse the monkish seruices woorks some pilgrimages to Sainctes some masses some pardōs some other sacrifices some one woork and some another euery man according too his owne fansie trusting therby too pacifie God too earne life and saluation euerlasting The heathen also offred mē in sacrifise burned their own children in the fire to the intent by so hard bitter a woork to open to thēselues a néerer accesse vnto god But al these run very far a stray from the true way that leadeth too the true God to eternal saluation Neither cā they by their own power deuises or endeuer return agein into the way onlesse Chryst the shepherd and Bishop of soules séeke them out and laying them vpon his shoulders cary them home too his flocke and shéepfold that is too say onlesse they bée turned too Christ who only is the way that leadeth bringeth conueyeth vs vntoo God and by which alonly wée may come too the true acknowledgement and woorshipping of God and too the blissed and eternal company with god He is the truth or the welspring founder of the true doctrine concerning God and our own soulhealth he bendeth our minds to giue assēt too the true doctrine and kindleth true faith and true euerlasting good things in the hartes of the godly He is Lyfe that is too say the author and giuer of lyfe and saluacion euerlasting who by his Death hath pacified Gods wrathe and restored ryghtuousnesse and eternall lyfe vntoo vs Neyther commeth any man too the father that is too say No man acknowledgeth calleth vppon woorshippeth God aryght ne becommeth heire of saluation and eternall lyfe onlesse he bée turned by him and too him who is the shepherd and Bishop of our soules Therfore the Hebrewes terme repentance or the amēdment and chaunging of a wicked lyfe intoo a lyfe that is vertuous and acceptable too God by the notable pithy woord T●s●ubah which signifieth turning backe or retyring of the original woord Shub which is as much too say as he is returned he is come backe he hath called himselfe home For all men being turned from God haue strayed like shéepe euery man away by himselfe as Peter sayeth in this place But by the infinite mercye of God they are called too repentaunce that they should returne vntoo God and by comming home too their shepherd Chryst bée coupled too God ageine through Faith and obey him in new lyght ryghtuousnesse and conuersation In generall there bée twoo chéefe poyntes belonging too a good shepherd The one is to féed his shéep or too lead them too wholsome féeding and the other is to defend them from the wolues For vntoo these twoo poyntes may the other things be referred which are spoken of in Ezech. xxxiiij Psal xxiij So good Princes which maintein their subiects in honest awe peace and foyzon the cheefest benefites in this ciuil societie of men and which defend them ageinst outlawes and forrein enemies are shepherds of the people Good and faithfull Bishops or ministers of Churches are shepherdes which lead their hearers intoo wholsom pastures of the Euangelicall doctrine and of the Sacraments wherby God imparteth remissiō of sinnes ryghtuousnesse euerlasting saluation to the shéep that embrace their voyce by faith and driue away the Woolues that

warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The

not thrée eternals but one eternall As also there bée not thrée incomprehēsibles nor thrée vncreated but one vncreated and one incomprehensible So likewise is the father almightie the sonne almightie and the holy ghost almightie And yet they are not thrée almighties but one almighty So the father is God the sonne is God and the holye ghost is God. And yet are they not thrée Gods but one God. So likewise is the father Lord the sonne Lord and the holy ghost Lord. And yet not thrée Lordes but one Lord. For lyke as wée bée compelled by the Christian veritie too acknowledge euery person by himselfe too bée God and Lorde So are wée forbidden by the Catholike religion too say there bée thrée Gods or thrée Lordes The father is made of none neither created nor begotten The sonne is of the father alone not made nor created but begotten The holy ghost is of the father and of the sonne neyther made nor created nor begotten but procéeding So there is one father not thrée fathers one sonne not thrée sonnes one holy Ghost not thrée holy Ghostes And in this Trinitie none is afore or after other none is greater nor lesse than an other But the whole thrée persons bée coeternall together and coequall So that in al things as is aforsayd the vnitie in Trinitie and the Trinitie in vnitie is too bée woorshypped He therefore that wyll bée saued must thus thinke of the Trinitie Furthermore it is necessary too euerlasting saluatiō that he also béeléeue ryghtly in the Incarnacion of our Lord Iesu Chryst For the ryght Faythe is that wée béeléeue and confesse that our Lord Iesus Chryste the sonne of God is God and man. God of the substaunce of the father béegotten béefore the worldes and man of the substaunce of his mother borne in the world Perfect God and perfect man of a reasonable soule and humaine flesh subsisting Equall too the father as touching his Godhead and inferiour too the father touching his manhoode Who although hée bée God and man yet hée is not two but one Chryst One not by conuersion of the Godhead intoo flesh but by taking of the manhoode intoo God. One altoogither not by confusion of substance but by vnitie of persone For as the reasonable soule and flesh is one man so God and man is one Chryst Who suffered for our saluation descended intoo hell rose ageyn the third day from the dead He ascended intoo heauen he sitteth on the ryght hand of the father God almightie from whence he shall come too iudge the quicke and the dead At whose comming all men shall ryse ageyn with their bodyes and shal giue accompt for their owne workes And they that haue doone good shall goe intoo lyfe euerlasting and they that haue done euill intoo euerlasting fire This is the Catholike fayth which except a man beléeue faythfully he can not be saued Vppon the first Sunday after Trinitie ¶ The Epistle j. Iohn iiij DEerely beloued let vs loue one another for loue commeth of god And euery one that loueth is borne of God and knoweth god Hee that loueth not knoweth not God for God is loue In this appeareth the loue of god too vs warde bycause that God sent his onely begotten sonne intoo the world that wee myght liue through him Herein is loue not that we loued God but that he loued vs and sent his sonne too bee the agreement for our sinnes Deerely beloued if God so loued vs we ought also one to loue another No man hath seen God at any tyme If wee loue one another GOD dwelleth in vs and his loue is perfect in vs Hereby knowe we that we dwell in him and hee in vs bycause he hath giuen vs of his spirite And wee haue seen and doo testifye that the Father sent the sonne too bee the Sauiour of the world whosoeuer confesseth that Iesus is the sonne of God in him dwelleth God and hee in god And wee haue knowen and beleeued the loue that God hath too vs God is loue and hee that dwelleth in loue dwelleth in God ▪ and God in him Herein is the loue perfecte in vs that wee should trust in the daye of iudgement For as he is euen so are wee in this world There is no feare in loue but perfect loue casteth out feare for feare hath paynefulnesse Hee that feareth is not perfite in loue Wee loue him for hee loued vs first If a man say I loue God and yet hate his brother he is a lyer For how can he that loueth not his brother whom he hath seen loue GOD whom he hath not seen And this commaundement haue wee of him that he which loueth God should loue his brother also The disposement THe state of this Epistle is a doctrine concerning the loue of God and of our neyghbour The greatest part of Iohns whole Epistle is employed vppon twoo places In exhorting too fayth whiche is settled in the louingnesse or mercie of GOD who forgiueth sinnes for his sonne our Lord Iesus Chrystes sake and escheweth corruptions of the true doctrine concerning the sonne of god And vntoo new obedience or loue towardes GOD and our neyghbour For too this purpose chéefly did Iohn wryte this Epistle too roote out this common errour out of mennes myndes who when they héere that wée are iustifyed by faith alone for Chrystes sake doo gather thereuppon that good woorkes are not néedfull and that it skilles not after what sort wée liue Iohn therefore teacheth that wée attayne remission of sinnes and are clenzed from our sinnes not for our owne good woorkes but by fayth through the frée loue mercie of God and the only blud of the sonne of God howbeit that this fayth must of necessitie woorke effectually by loue towardes God and our neyghbour as is sayd more at large in the doctrine of iustification and good woorkes Now there are in the Epistle of this Sūday thrée places too bée chéefly considered 1 Of Gods loue toowardes vs which is the foundatiō of our rightuousnesse and euerlasting saluation ▪ 2 Of our loue towardes God and our neyghbour 3 Of the childly awe and the slauish feare The first place MOst graue and most woorthy too bée imprinted in the iunermost bowels of our hartes is the first sentēce of this Epistle which setteth foorth a summe of the whole Gospell and a most swéete comfort in all troubles and sorowes God is loue and hee that dwelleth in loue dwelleth in God God in him But first and formost let the Readers consider that this saying of Iohns agréeth fully with Chrystes sermon Ioh. iij. God so loued the world that he gaue his only begottē sonne too the intent that al which beléeue in him should not perish but haue lyfe euerlasting God is loue that is too say God loueth mankynde in very déed and earnestly and hath vttered his infinite and vnspeakable loue toowardes vs by this notable token that he hath not spared his only begotten sonne but hath