Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	sabbath_n	sunday_n	1,780	5	11.2140	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20641	Fiue sermons vpon speciall occasions (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable the Virginia Company 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 1625. By Iohn Donne Deane of Saint Pauls, London.	Donne, John, 1572-1631.; Donne, John, 1572-1631. Sermon upon the xx. verse of the v. chapter of the booke of Judges. aut; Donne, John, 1572-1631. Sermon upon the viii. verse of the I. chapter of the Acts of the Apostles. aut; Donne, John, 1572-1631. Encaenia. aut; Donne, John, 1572-1631. First sermon preached to King Charles, at Saint James. aut; Donne, John, 1572-1631. Sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. aut	1626 (1626)	STC 7041; ESTC S109970	94,733	348

Sabbath and the Christians Satterday and Sunday too because the Sabboth is called Pactum sempiternum Exod. 31. for to that any of Saint Augustines Answeres will serue either that it is called euerlasting because it signified an euerlasting rest where be pleased to note by the way that Holy dayes Sabbaths are not onely instituted for Order but they haue their Mystery and their Signification for Holy dayes Col. 2.16 as the Text calls them there and New Moones and the Sabboth were but shadowes of things to come or else the Sabboth was called euerlasting to them because it bound them euerlastingly and they might neuer intermit it as some other ceremonies they might But their Sabboths bind not vs we depart from them who thinke so and so we doe from them who think we are bound to no Festiualls at all or at least to none but the Sabboth For God requires as much seruice from vs as from the Iewes and to them hee enlarged his Sabboths and made them diuers But those were of Gods immediat institution but all that the Iewes obserued were not so and that 's our next consideration Festiualls instituted by the Church Sine Mandato At first when God was alone it is but Faciamus let vs vs the Trinity make man This was when God was as we may say in Coelibatu But after God hath taken his spouse maried the Church then it is Capite nobis vulpes Cant. 2.15 doe you take the little Foxes you the Church for our vines haue grapes the vines are ours yours and mine sayes Christ to the Church and therfore do you looke to them as well as I. The Tables of the law God himselfe writ and gaue them written to Moses he left none of that to him not a power to make other Lawes like those lawes but for the Tabernacle which concern'd the outward worship of God that was to be made by Moses Exod. 25.9 Iuxta similitudinem according to the paterne which God had shewed him God hath giuen the Church a paterne of Holy dayes in those Sabboths which hee himselfe instituted and according to the paterne the Church hath instituted more and Recte festa Ecclesiae colunt Aug. qui se Ecclesiae filios recognoscunt They who disdaine not the name of sonnes of the Church refuse not to celebrate the daies which are of the Churches institution There was no immediate commandement of God for that Holy day which Mordechai by his letters establish'd Ester 9.23 but yet the Iewes vndertooke to do as Mordechai had written to them There was no such commandement for this Holy day in the Text and yet that was obserued as long as they had any beeing And where the reason remaines the practise may The Iewes did we may institute new Holy dayes And not onely transitory daies for a present thanks giuing for a present benefit but Anniuersaries perpetuall memorials of Gods deliuerances And that 's our next step Anniuersaria Both the Holy dayes which we named before which were instituted with out speciall Commaundement from God were so That of Mordechai he commanded to be kept euery yeare for two dayes and this in the Text Iudas Maccabeus commanded to be kept yearely for eight dayes which was more then was appoynted to any of the Holy dayes instituted by God himselfe for the Festiuall alone According to which paterne Felix one Bishop of Rome ordained that the Festiuals of the Dedication of Churches should bee yearely celebrated in those places Greg. and another extended the Festiuall to eight dayes at least at the first dedication thereof if not euery yeare that God might not onely be put into the possession of the place but setled in it God by Moses made the children of Israel a Song because as hee sayes Deut. 31.19 howsoeuer they did by the Law they would neuer forget that Song that Song should be his witnesse against them Therefore would God haue vs institute solemne memorialls of his great deliuerances that if when those dayes come about we doe not glorifie him that might aggrauate our condemnation Euery fift of August the Lord rises vp to hearken whether we meet to glorifie him for his great deliuerance of his Maiesty before he blest vs with his presence in this Kingdome and when he finds vs zealous in our thankes for that he giues vs farther blessings Certainly he is vp as early euery fift of Nouember to hearken if we meet to glorifie him for that deliuerance still and if hee should finde our zeale lesse then heretofore hee would wonder why Gods principall his radicall Holy day the Sabboth had a weekly returne his other Sabbaths instituted by himselfe and those which were instituted by those paternes that of Mordechai that of the Maccabees those of the Christian Church They all return once a yeare God would keepe his Courts once a yeare and see whether wee make our apparances as heeretofore that if not hee may know it Feastes in generall Feastes instituted by the Church alone Feasts in their yearely returne and obseruation haue their vse and particularly those Feasts of the Dedication of Churches which was properly and literally the Feast of this Text. It was the Feast of Dedication Encania As it diminishes not preiudices not Gods Eternitie that wee giue him his Quando certaine times of Inuocation God is not the lesse yesterday Temple and to day and the same for euer because wee meet here to day and not yesterday so it diminishes not preiudices not Gods Vliquitie and Omnipresence that wee giue him his Vbi certaine places for Inuocation That 's not the lesse true that the most High dwells not in Temples made with handes Acts 7.48 though God accept at our hands our dedication of certaine places to his seruice manifest his working more effectually more energetically in those places then in any other for when we pray Our Father which art in Heauen Chrysostome It is not sayes Saint Chrysostome that wee deny him to bee heere where wee kneele when we say that Prayer but it is that we acknowledge him to be there where he can graunt and accomplish our prayer It is as Origen hath very well expressed it Origen Vt in melioribus mundi requiramus Deum That still wee looke for God in the best places looke for him as he heares our petitions here in the best places of this world in his House in the Church looke for him as he graunts our petition in the best place of the next world at the right hand and in the bosome of the Father Deut. 30.13 When Moses sayes that the word of God is not beyond Sea he addes It is not so beyond Sea as that thou must not haue it without sending thither When he sayes there it is not in heauen he adds not so in heauen as that one must goe vp before hee can haue it The word of

consecrated himselfe who is a Temple of the Holy Ghost before hee came to assist or to testifie the consecration of this place of the Seruice of God Bern. Ser. 1. Nostra festiuitas haec est quia de Ecclesia nostra sayes Saint Bernard This Festiuall belongs to vs because it is the consecration of that place which is ours Magis autem nostr●… quia de nobis ipsis But it is more properly our Festiuall because it is the consecration of our selues to Gods seruice For Sanctae Animae propter inhabitantem Spiritum your Soules are holy by the inhabitation of Gods holy spirit who dwells in them Sancta corpora propter inhabitantem animam Your Bodies are holy by the inhabitation of those sanctified Soules Sancti parietes propter Corpora Sanctorum These walles are holy because the Saints of God meet here within these walls to glorifie him But yet these places are not onely consecrated sanctified by your comming but to bee sanctified also for your comming that so as the Congregation sanctifies the place the place may sanctifie the Congregation too They must accompany one another holy persons and holy places If men would wash sheep in the Baptisterie in the Font those sheep were not christned If prophane men or idolatrous men pray here after their way their prayers are not sanctified by the place Neither if it be after polluted doth the place retain that sanctitie which is this day to be deriued vpon it and to bee imprinted in it Diuisio Our Text settles vs vpon both these considerations The holy place and the holy person It was the Feast of the Dedication there 's the holinesse of the place And the holy person was holinesse it selfe in the person of Christ Iesus who walked in the Temple in Salomons Porch These two will bee our two parts And the first of these wee shall make vp of these pieces First we shall see a lawfull vse of Feasts of Festiuall dayes And then of other Feasts then were instituted by God himselfe diuers were so this was not And thirdly not only a festiuall solemnizing of some one thing at some one time for the present but an Anniuersary returning to that solemnitie euery yeare And lastly in that first part this Festiuall in particular The Feast of the Dedication of the Temple that sanctified the place that shall determine that part In the second part The holinesse of the person we shall carry your thoughts no farther but vpon this That euen this holy person Iesus himselfe would haue recourse to this place thus dedicated thus sanctified And vpon this that hee would doe that especially at such times as hee might countenance and authorise the Ordinances and Institutions of the Church which had appointed this Festiuall And this sayes the Text he did in the Winter First Etsi Hiems though it were Winter hee came and walked in the Porch a little inconuenience kept him not off And Quia Hiems because it was Winter he walked in the Porch which was couered not in the Temple which was open So that heere with modestie and without scandall he condemned not the fauouring of a mans health euen in the Temple And it was at Ierusalem the Feast of the Dedication and it was Winter and Iesus walked in the Temple in Salomons Porch In our first part Holy places 1. Part. Festa wee looke first vpon the times of our meeting there Holy dayes The root of all those is the Sabboth that God planted himselfe euen in himselfe in his owne rest from the Creation But the root and those branches which grow from that root are of the same nature and the same name And therefore as well of the flower as of the root of a Rose or of a Violet we would say This is a Violet this is a Rose so as well to other Feasts of Gods institution as to the first Sabboth God giues that name hee cals those seuerall Feasts which he instituted Sabboths enioynes the same things to be done vpon them inflicts the same punishments vpon them that breake them Leuit. 23. So that there is one Moralitie that is the soule of all Sabboths of all Festiualls howsoeuer all Sabboths haue a ceremoniall part in them yet there is a Morall part that inanimates them all they are elemented of Ceremonie but they animated with Moralitie And that Moralitie is in them all Rest for if Adam could name creatures according to their nature God could name his Sabboth according to the nature of it and Sabboth is Rest It is a Rest of two kindes our rest and Gods rest Our rest is the cessation from labour on those dayes Gods rest is our sanctifying of the day for so in the religious sacrifice of Noah when hee was come out of the Arke Genes 8. God is said to haue smelt Odorem quietis the sauour of rest vpon those dayes we rest from seruing the world and God rests in our seruing of him And as God takes a tenth part of our goods in Tythes but yet he takes more too he takes Sacrifices so though he take a seuenth part of our time in the Sabboth yet he takes more too he appoints other Sabboths other Festiualls that he may haue more glory and we more Rest for all wherin those two concurre are Sabboths Vacate videte quoniam ego sum Dominus sayes God First vacate Psal 46.10 rest from your bodily labours distinguish the day and then videte come hither into the Lords presence and worship the Lord your God sanctifie the day And in all the Sabboths there is still a Cessate Leuit. 23. and a Humiliate animas bodily rest and spirituall sanctifying of the day Holy dayes then that is dayes seposed for holy vses and for the outward publike seruice of God are in Nature and in that Morall Law which is written in the heart of man That such dayes there must be is Morall and this is Morall too that all things in the seruice of God bee done in order and this also that obedience be giuen to Superiours in those things wherein they are Superiors And therfore it was to the Iewes as well Morall to obserue the certaine dayes which God had determined as to obserue any at all Not that Gods commandement limitting the dayes infused a Moralitie into those particular dayes for Moralitie is perpetuall and if that had been Morall it must haue been so before and it must bee so still Gods determining the dayes did not infuse not induce a Moralitie there but it awakened a former Moralitie that is an obedience to the commandement for that time which God had appoynted that for them for this Obedience and Order is perpetuall and so Morall We depart therfore from that error which those ancient Heretiques the Ebionites begun and some laboured to refresh in Saint Gregories time and which continues in practise in some places of the world still To obserue both the Iewes