Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	see_v	word_n	3,071	5	3.9363	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03765	A sermon preached at St. Maries in Oxford, the 17. day of November, 1602. in defence of the festivities of the Church of England, and namely that of her Maiesties coronation. By Iohn Hovvson Doctor of Divinitie, one of her Highnes chaplaines, and vicechancellour of the Vniversitie of Oxforde	Howson, John, 1557?-1632.	1602 (1602)	STC 13884; ESTC S119077	19,345	35

parted them a sunder he hath disposed by them the times the solemne feasts some of them he hath put among the daies to number some of them hath he chosen sanctified exalted vnto feastes that is some are festival as the Passeouer Pentecost feast of Tabernacles c. and some are numerall the first or second of this or that moneth For God hath dealt with daies as with men for mē are al of the ground and Adam was created out of the earth but the Lord hath distinguished thē by great knowledge made their waies reputations diverse some of them hath he blessed and exalted as kinges and princes some of them he hath sanctified and appropriated to himselfe as Prophets and Priestes but some hee hath cursed and brought lowe and put them in meane estate and place of base calling Now the meanes which God vseth in advancing some daies before their fellowes which are made of the same mettal and substance with them is some excellent worke some admirable blessing performed in them sometimes generally to al mankind sometimes specially to these or these nations And according to the generality or speciality is the quantity of them and according to the nature conditiō of the blessing or benefite is the quality of them For some are such Quae tota per vniver sum orbē frequentas ecclesia which the whole church throughout the whole world doth frequent some are vsed in this country in that kingdome Some are festiuitates magnae high festival daies and some are called the lower feastes That general admirable benefit which was done to al mākind by the creatiō of man the whole world for mās sake is offered perpetually to the memory of al mankind by the institutiō of the Sabboth which although the heathen in truth scorned Iuvenal Sa. 14. as appeareth Iuuenal Sat. 14. Quidam sortiti metuentem Sabbata patrem c. yet the whole world ought now and no doubt in the beginning even before Moses law did obserue it being a part of the decalog and consequenly in some sort of the law of nature it selfe And therefore that of Iob 3.4 Iob. 3.4 Chrysost Dies ille vertatur intenebras non requirat eam Deus de super St. Chrysostome interpreteth Let not God make an holy-day of it Non diem illam tanquam suam vendicet dominus let not the Lord account it as his day learned interpreters vpon that place observe Antiquos patres in lege naturae forte etiam Iobum Sabbatizasse That the auncient fathers vnder the Law of nature and peradventure Iob himselfe observed the Sabboth That general and admirable benefite of our redemption which was sufficient for the whole world but efficient to al the elect of God as it ought so it hath beene time out of mind celebrated in the feasts of the Conception Nativity Circūcision Passion Resurrection and Ascension of Christ by the whole Church of God dispersed farre and neere over the face of the earth to the honor of God with praiers and thankesgiving for the special benefits particularly called to minde and acknowledged vppon those solemne daies Wherefore Erasmus did not onely absurdly Erasmus when he vilified those feasts and falsely when he said Nullus veterum facit vllam festi mentionem No ancient writer maketh mention of any feast though cunningly he season it with Quantum memini As far as I remember but he did amisse also in assigning the reason of the Institution of our Sunday or Dominical day saying Diem dominicū probabili causa maiores nostros festum esse voluisse vt populus conveniret ad audiendum sermonem Evangelij That our forefathers were willing to haue the Lords day a feast for a probable or reasonable cause that the people might assemble togither to heare the word of the gospel preached For that is not the onely end or chiefe end of the Institution of the Lords day much lesse of other feastes seeing God is not onely or chiefely worshipped Evangelici sermonis auditu by hearing the word preached sed latria cultu in praising and magnifying lauding God in the memory of his manifold blessings Seeing latria or the worshippe of God consisteth especially in praying and thanksgiving and is a vertue morall not intellectual Therfore to despise as manie do or neglect as most do cultum latria and gad vp downe to heare the word preached as they cal it is not onely against the lawes of this land the statutes of our colledges but against the chiefe Institutiō of the Lords day Yet wel-fare the wisedome and discretion of our great grandfathers of blessed memory the saints of the primitiue Church who provided that vpon the festival daies the course of the Litargie the Gospell and Epistle the Homile or Sermon shoulde so bee ordered that all shoulde rende to the memorie of that blessing wherevnto that day was sanctified that so God might bee blessed and magnified for them Iuvenal Beloued Christians were any one of those excellēt fathers aliue what thinke you would he saie Quid diceret aut quid non faceret nay what would he not do if he should see the Synagogues of the Iews where Moses was read more frequented vpō the three solemne feasts of Easter Pentecost the Tabernacles then the temple of Ierusalem whither by the law al ought at those times to resorte to offer vp sacrifice vnto God If he should see Oratoria turned into Auditoria Churches into Schooles our people desiring rather to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowers then Seraphim hot zealous crying with the Angels holy holy holy Lord God of hoasts our Sabbothes and Festivities not spent nor anie part of them in cultu latriae in the divine seruice of God but in hearing an exercise as some call it where sometimes the houre is consumed Nihil dicendo in speaking neuer a wise word sometimes aliud dicendo in speaking from the daie from the season from the text and sometimes Male dicendo in speaking ill and slaundring their private governours or publike magistrates But I proceed Not only the forenamed feasts such like which are called by the Divines Solennes Solennes are instituted to the service of God and occasioned by some extraordinary blessing but other feasts there are which are called by Macrobius Satur. 1. ca 16. Imperativae by Vlpian and other Civilians Extraordinariae by certaine Canonists Repentinae which are particular to divers nations Vlpian celebrated to the memoriall of Gods particular blessings bestowed on them Such are they wherein great Kings Monarches haue either Lucis auspicia as the Civilians cal them the daie of their birth or Ortus imperij the beginning of their Raigne The one is the solemnization of their Nativity the other the inauguration into their kingdom such a one is this here mentioned in my text instituted to the honor of God for the great blessing that befel the

Iews when David first tooke possession of the kingdome and such a one is this wee celebrate this day throughout our land to giue thankes to God for the happy raigne of our Soveraigne Princesse Finally we may cōclude of al Christian feasts whether general to the whole Church or particular to any nation as Abulensis doth of the feastes of the Iewes Omnia festa quae Deus instituit observanda à Iudaeis fiebant ad recordationem beneficiorum eius All feasts which God appointed the Iewes to obserue were kept for a remembrance of his benefits except only the feast of Propitiation Quod fiebat ad remissionem peccatorum which was helde for remission of sinnes But heere ariseth a doubt whether Kings and Princes now or David himselfe heretofore did wel and religiously to honor and glorifie God for this blessing of his inauguration or anie temporal happines seeing we must loue honor God Propter seipsum quia summè bonus est for himselfe and because he is chiefly good and not especially for those benefits he giveth vnto vs. For every temporall benefite is lesse then infinite but his goodnesse is infinite therefore his goodnes should rather cause vs to loue and honour him then his benefites therefore though poore simple people may honour God for his benefites receiued and in hope to receiue more yet David being a Saint and a Prophet a mā of great perfections should haue honored God propter Deum because he was God and not because hee possest him of the kingdome The aunswere in this scarsitie of time must bee briefe wherfore I say that a man is boūd to loue honor God in that degree in which he honoreth him that is cultu latriae with divine worship because he is his God not because he is his benefactour wherfore if it were possible as it is not that any man or other creature could bestow all these benefits that God hath vouchsafed vs yet wee ought not to honor him with divine worship with which we honor God nay so to do were impious Idolatrie Againe if it were possible as it is not that God neuer had nor euer could benefite or blesse vs yet we were bound to honor him cultu latria with divine worship and there is no doubt David other princes honoured God cultu latria with divine worshippe solum quia Deus est nō propter beneficia accepta only because he is God not for the benefites they haue from him But because this latria divine worshippe is not totalitèr determinata namely to these or those ceremonies to these or those times and men in this worlde cannot bestowe al times vpon it therefore cultus latria the divine worship or honor is done vnto God Quia Deus est because he is God but vpon this day or that day in this or that māner Quia benefactor because he is our benefactour And thus much of the Occasion of the Institution of this feast namely some extraordinary blessing noted in these words This is the day which the Lord hath made The second thing I obserue in the Institutiō is the Author of this feast or holydaie 2. part This is the day which the Lord hath made which we are not to vnderstand as though God himselfe had instituted this festivitie for these words note not the Author but the occasion of the Institution Hugo Card. the Lorde who makes al daies is saide to make this specialiter propter privilegiata opera qua fecit in ea Huge Card. specially for the priviledged workes which he did in that day Glossa interlin Lyra. Propter salutem quam dedit populo principi Glossa interlin for the safetie he gaue to prince and people Propter bonum quod in illa contigit Lyra. For the good which befel that daie but the Author of this institution was David himselfe God gaue the occasion David the institution But because there is a question made euē in these daies cōcerning the authority of instituting holydaies both vnder the olde and newe Testament both among Iewes and Christians some affirming that in the old law all were instituted by God himselfe or by his commaundement by Moses and that to the Mosaical law nothing might be added no not in ceremonies and forasmuch as the old feasts were abrogated by Christ and no other instituted by him or his Apostles except peradventure the Lords day therfore al are vnlawful for want of authoritie in the institution or institutors of them may it please you to giue mee leaue to deliver vnto you of necessitie verie briefly who haue beene the Authors of feasts and holydaies in both those times to both those people First by the commaundement of God himselfe by the mouth of Moses were instituted in the old law the Sabboth in remembrance of the creation of the world The Passeover in remembrance of the deliveraunce of the first borne The Pentecost in remembrance of the lawe which was giuen the feast of the sound of trumpets as some saie for the deliverance of Isaac but more probably propter liberationem à servitute quae inter Israelitas fiebat for the deliverance from that servitude which was vsuall among the Israelites every sevēth yeare the feast of Tabernacles in remembrance that they lived in Tabernacles in the desert The feast of Propitiation for remission of sinnes The feast of vnleavened bread Quod exierant de Aegypto in magno timore celeritate for that they came out of Aegypt in great feare hast not hauing leisure to leauen the lumpe These are al called festivitates regulares regular ordinaria ordinatie consuetae vsual and were instituted and ordained by the commandement of God himselfe Others there were which were called voluntariae instituted by the will and commaundement of the Magistrates vpon some iust and reasonable cause which though they had their institution from the wil pleasure of the governor are no part of wil worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word much mistaken among many being not cōtra legem Dei against the law of God but secundum anologiam legis according to the analogy of the law nor brought in at the pleasure of private fancies without al authoritie Festum dedicationis Such a one was the feast of the dedication of the Temple called Festum Encoeniorum which was constituted in remembrance of the reedifying of the Temple vnder Zorobabel this is mentioned Ioan. 10. Facta sunt Encoenia hyems erat It was the feast of the Dedication it was winter for it was in December and was celebrated by our Saviour Such a one was the feast which was called Festum sortium the feast of lots or Festum Mardochai Festū Ma●dochaei Hester c. 9. Mardochaeus his feast when by the meanes of Hester and Mardochaeus the Iewes were delivered from the slaughter of Haman it is mentioned in the booke of Hester Such a one was the feast of Purification