Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	aaron_n	according_a	moses_n	62	3	6.7914	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38590	Catechistical discovrses in vvhich, first, an easy and efficacious way is proposed for instruction of the ignorant, by a breife summe of the Christian doctrine here delivered and declared : secondly, the verity of the Romane Catholike faith is demonstrated by induction from all other religions that are in the world : thirdly, the methode of the Romane catechisme, which the Councell of Trent caused to be made, is commended to practice of instructing in doctrine, confirming in faith, and inciting to good life by catechisticall sermons / by A. E.	Errington, Anthony, d. 1719?	1654 (1654)	Wing E3246; ESTC R8938	430,353	784

the cheife Then the feast of Pentecost Thirdly the feast of Tabernacles in remembrance of God praeseruing them after their comming out of Aegypt for forty yeares in tabernacles Besides these they had also diuerse other lesser feasts as of the New moones c. but these were the cheife and soe solemne that they were kept with octaues and all the male people according to Maldonate was to be at them but now as shaddows their feasts are passed away Col 2. and oblige not Let noe man saith S. Paul iudge you in meate or in drinke or in part of a festiual day or of the new moone or of Sabaoths which are a shaddow of things to come to wit of more perfect obseruations and feasts that were to come in the law of Christ And therefor beside the Sabaoth which we celebrate euery weeke we obserue also other solemnitys of the cheife mysterys of the christian faith as also of our B. Lady and of the Angels and Saints intending allwais the supreme honour of God in them To sanctify holy dayes it is not sufficient onely to abste●●e from seruil works but we much sanctify them by some special works of religion done on them to the sanctifying of our soules that they may haue the Sabaoth of a good conscience and rest from sinne Reg. 1.25 which causeth sohbing and scruple of ha●t in vs. For this the Church hath commanded that euery one heare masse vpon holy dayes because it is the cheife act of religion as the sacrifice of the law of Christ and therefor fitting that euery one should be present to offer vp to God at least one masse euery holy day The other prayers of the Church as being much inferiour to the masse and sermon which is inferiour to the prayers of the Church oblige not all vnder a mortal sinne to be present at them Yet of deuotion it is sitting that all should be present also at those holy seruices of God which are to be preferred before any priuate deuotions of our owne Besides we shew more loue by those works of supererogation a good seruant will not expect to be commanded to euery thinge but of his owne accord will doe that which he seeth to conduce vnto his masters profit After euensong honest and modest recreations are not to be hindered those that haue labored hard all the weeke had neede of some time of recreation to refresh themselues and honest recreations may either lawfully be taken then or els they can neuer be had Those that are soe praecise to the contrary as some hypocrytical spirits of thesetimes haue bene commande they know not what and impose burdens which if themselues were to carry after a whole weeks labour they would not touch with their fingar God may be honored in such recreations and the seruants of God know how to honour him in them It is a great wickednesse in many who insteede of sanctifying of holydaies with good works and absteining from sinne make them the commune dayes of sinne prophaning them with new and more greeuous sinnes committed on them This is a circumstance at least fitting if not absolutly necessary to be expressed in confession For as it were a circumstance of higher malice for a subiect to strike at the king and to attempt to kill him on some solemne day in which he were reioycing in the midst of his people and comforting them with his gracious and glorious aspect soe it is a great sinne and heinous malice in a christian to giue himselfe to vice vpon holydayes and as it were to committe treason against God when his faithfull seruants are gathered together to praise and blesse him This commandement is broken by vnnecessary works but not by ringing of bells adorning of altares dressing of meate and the l●ke Christ himselfe allowed his disciples to doe such works on the Sabaoth day and when the Iewes murmured at them he iustifyed with good reasons that which they did saying Ma●● 2. that the Sabaoth was made for man and not man for the Sabaoth And when the Pharisys murmured at his curing on the Sabaoth day Luc. 14. he asked them which of you shall haue an asse or an oxe fallen into a pitte and will not incontinent draw him out on the Sabaoth day Luc. 6. And vpon the like occasion he asked them if it be lawfull on the Sabaoth to doe well or ill Yet God would haue this commandement to be soe strictly obserued in that law that it was not then lawfull to kindle a fire soe much as to dresse meate on the Sabaoth day nor to take a iourney aboue a mile or two at most according to Maldonate A man being apprehended for gathering of sticks on the Sabaoth day was brought vnto Moyses and Aaron but they not knowing the will of God what was to be done with him God himselfe gaue sentence of death against him Num. 15. saying to Moyses dying let t●is man dy let all the multitude stone him without the campe And they carried him out and stoned him to death Nay he would worke a miracle in praeseruing the Manna for two dayes together rather then they should gather it on the Sabaoth day although it were their necessary Foode and but a small labour How carefull then ought we to be in the keeping of this commandement in which God would be soe strict It is a great neglect in masters to dispose noe better of their affaires then to haue their worke to doe when their seruants should be at rest But in this as all other things the custome of the Church according to places is to be reuerenced THE FOVRTH COMMANDEMENT HONOVR thy father and thy mother that thou mast be longliued vpon earth Here now beginne the Commandements of the second table The three former were conteined in the first and in them was commanded that which pertained immediatly to the loue of God These belong to the loue of our neighbour The loue of God is the roote and foundation of keeping the Commandements for those that truely loue God will willingly and readily keepe his Commandements and by keeping them they are more and more grounded and perfected in the loue of him It was a high expression that of S. Iohn when he said God is charity and he that abideth in charity abideth in God Io. 1.4 and God in him by louing of God we are vnited vnto him we haue him in our harts we will that which he willeth and are as it were all one with him that as the Saints of heauen see all things in God who abideth in them soe it is a kind of heauen vpon earth to be vnited vnto God by loue afflictions being sweet and confortable in the loue and seruice of him And to know whether we haue the loue of God or noe the same Apostle giueth for a signe the loue of our neighbour saying in the same place If we loue one another God abideth in vs and his charity

continuing in sinne without repentance they fell still into more and more sinnes vntill at last their consciences were as it were seared vp and heardened against God and euen as it were quite dead As one in an apoplexy or strucken with some violent passion becometh pale voide of sense and suddenly dyeth that if you take him vp and turne him from side to side or call vpon him all is in vaine he is dead and gone and his body is then noe better then the body of a dead dogge or swine so great sinners hauing hardoned themselues against God they heare not his callings nor feele his inspirations but are quite senslesse and voide of spirituall life liuing onely as beasts that had no soule to be saued This I say againe is the depth and centour of all eu●●●s when a man will resolue to continue still in sinne and laboreth against himselfe to blotte out the remorse and auersion from it which he hath by nature that so he may sinne without feare Prou. 18. and with contempt of God The impious when he commeth to the depth of sinns contemneth saith the holy Prouerbe This is indeede as deepe as a sinner can goe in this world for it is to bring a hell vpon earth and for men to become litle deuils something lesse then deuils in that they are not so obfirmed in sinne as the deuills are that are setled in an eternall duration of malice and paine which sinners in this world can not be but are in state of repentance but they come as neere as man can come to a diabolicall obstinacy resoluing with themselues to sinne against the Holy Ghost by finall impenitency These then in summe are the euills of sin To separate vs from God and from all coelestiall comfort to put vs into the deuils power and into the state of the damned in hell to bring miserys and aduersitys euen in this life and those not onely vpon the sinners themselues but also vpon their kinred and freinds after them to yeeld but a false short and base pleasure and then affrightments of conscience and sorrows and finally to harden our harts to the vtter contempt of God and of our owne soules Now what can the sinner answer to all this why will he for the base pleasure of sinne forsake God and incurre all these euills Against presumption he presumeth perhaps vpon the diuine mercy and saith that in the end God will pardon him but this is a most vaine presumption as though one should resolue vpon a wicked course of life to perpetrate all the mischeifes that he could deuise presuming of mercy that in the end the King would pardon him It were to destroy all orders and to make God the cause of disordering the whole world if men might doe what they would in hopes of pardon It is true the mercy of God is aboue all his works and more then his iustice in this that he sheweth it more pardoning often before he once condemne but his iustice also shall be fullfilled His mercys are commended to make vs to seeke for pardon but not to bring vs into presumption How many examples haue we of the terrible iudgments of God against sinne First vpon all mankind for the sinne of one Secondly vpon all but eight persons drowned in the deluge Thirdly vpon Kingdomes as the astonishing plagues that came vpon Aegypt and the swallowing vp of their King and his whole army in the sea Fourthly vpon citys as Sodome and Gomorra Fifthly vpon particular houses and familys as Dathan And Abyron who with their wines and familys were suddenly deuoured vp by the earth And vpon particular persons without number What an example was that in Ananias who for dissembling and lying to S. Peter and the Apostles was presently strucke dead and his wife comming in a litle after and mainteining her husbands ly Behold saith S. Act. 5. Peter there feete that haue buried thy husband at the doore and they shall beare thee forth Forth with she fell before his feete and gaue vp the ghost And sometimes for that which to vs would seeme noe great sinne What great offence should we thinke it to haue bene in Lotts wife to looke backe to see Sodome and Gomorra on fire yet presently it cost her her life What an example of the iustice of God was that vpon Moyses soe holy a man and of all men that euer were the speciall figure of Christ our Redeemer yet for an offence soe small that authors hardly destinguish in what it consisted he was depriued of that which aboue all thinges in this world he had most reason to desire to wit to see the Land of promise in the possession of the Israelites and the true worship of God flourishing in it euen as good Catholikes commonly desire to see the conuersion of England to the Catholike faith and God truely worshipped in it but that as his zeale was greater then ours soe was the desire which he had of that greater then ours is of this yet he neuer obtained it but euen then when it seemed to be soe neere that he had brought the people vnto the borders of the Land and as it were to the very last steppe into it they were drawne backe againe and he must neuer haue the happinesse to see them in it When saith S. Basil I behold Moyses soe great a man that it was said vnto him Thou hast found grace before mee Bas proe in lib. eth to 2. Exod. 33. and thy selfe I haue knowne by name yet because he said can we out of this rocke bring you forth water it was presently denounced against him that he should not bring the Israelites into the Land of promise And when I see him soe often praying and still praying in vaine and when I consider that all those great works which he did could not auaile to procure his pardon for soe short a word Then I beginne to thinke of that rigid seuerity of God of which the Apostle speaketh and how true the words of S. Peter are that if the iust man shall scarce be saued where shall the impious and wicked appeare Now who shall dare to presume vpon Gods mercy But he saith that he intendeth to repent presently after sin That is a good intention indeede and God forbidde but he should haue that intention But how doth he know that he shall performe it seeing that he can not assure himselfe of a moment of life after sinne to repent in How many chances is this life of ours subiect vnto slender and easily broken as a spiders webbe how many dy suddenly and if they be in sinne without repentance some by suddaine diseases some murthered some drowned some killed accidentally by chances which we heare of euery day And how many especially in England haue desired at their deaths the assistance of a Priest and could not obtaine it All these hazards doth the sinner vndergoe and one greater then them all to wit