Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	become_v	gain_v	weak_a	7,469	5	11.0638	5	false

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

of Moses and abrogated also sed non ex vi legis Mosaicae sed ex ratione legis but not by the vertue or force of Moses his law but only in regard of the reason therof and many feasts not in remembrance of the blessings done to the Iewes but by Christ vnto Christians The textes they alleadge are these Coloss 2.16 Col. 2.16 Let no man iudge you in meate or in drinke or in the part of an holyday you obserue daies and moneths and yeares I feare you least I haue laboured in vaine amongst you Gal. 4.10 Gal. 4.10 Alius iudicat inter diem diem alius iudicat omnē diem Rom 14.5 Rom. 14.5 Some iudge betwixte day and day and some call into iudgement every day But the first and the last are referred to the feasts of the Iewes the second to the solemnities of the Gentiles as appeareth by the natural course of those texts and the exposition of the fathers vpon those places But we haue for the warrant of our holydaies first exemplum legis Mosaicae the example of Moses his law which is alleadged by them that are learned for one reason why our Saviour Christ did institute none then Rationem legis Mosaicae the reason of Moses his lawe to wit a remembrance of Gods blessings And thirdly the practise and authoritie of Christ his Church since his comming fourthly the promise of Christ Mat. 18.4 If two or three hee gathered togither in my name I will be in the midst of them how much more if the whole congregation were assembled which with an army of praiers shoulde enforce his mercy And lastly the counsel of the Apostle 1. Cor. 4. 1. Cor 4. Omnia decenter ordine fiant Everything must be done decently and in order But what order or ●ecencie would be found if everie man should serue God at his owne pleasure at his owne time after his owne manner They who are superstitious in observing of holydaies are of two sorts for either they obserue superstitious feasts or obserue the true feasts superstitiously Papistes Of the former sort are the Papists who obserue the memory of so many fabulous and ridiculous Saints whose Legends are the scoffe and scorne of the world Ebionites And also the old Ebionites heretickes who taught that Christians should obserue the feasts both of the olde and new testament Euseb hist eccle lib 3. cap. 27. Greg. 11. epist 3. both the Sabboth and the Lords daie also as appeareth Euseb hist eccles lib. 3. cap. 27. Which error many would haue reviued in Saint Gregorie his time as appeareth lib. 11. epist 3. and they saie that the Christians which now liue in Ethiopia obserue them both Epiphan haer 30. Iraen l. 1. ca. 26. Now Saint Paule doth so manifestly crosse this opinion of the Ebionites that they therfore refused his writings termed him an Apostata as Eusebius testifieth in the same place Epiphan haer 30. Iraen li. 1. ca. 26. Centuriatores And yet the Centuriatores Magdeburgenses doe not lie as the Iesuits falslie charge them when they saie Apostolum Paulum indifferenter observasse Sabbatha dominicum that the Apostle Paule did indifferentlie obserue both the Sabboth and the Lords day for so he did a long time for the Apostles are noted in the first times after Christ Iudaizare Sabbatizare to be a Iew to a Iew and a Christian to a Gentile to winne both Saint Paul observed the Sabboth Act. 13. That Saint Paule observed the Sabboth appeareth in the 13. of the Acts where Paule and Barnabas are said to enter into the Sinagogue vpon the Sabboth day In the same place they entreate the Gentiles that the next Sabboth they might preach to them Act. 16. and Saint Paule disputed three Sabboths at Thessalonica Act. 16. Act. 20. That hee likewise obserued the Lordes daie appeareth Act. 20. where it is saide that the brethren came togither vno Sabbathorum idest die Dominica ad frangendum panē vpō the first day of the Sabboth that is the Lords day to breake bread for in a fewe of the first yeares the Apostles observed certaine ceremonial lawes of Moses because of the weake brethren among the Iewes as thinges indifferent and became Iewes to the Iewes to gaine the Iewes but when the obstinate Iewes and false brethren required the obseruation of the lawe as necessary to salvation they resisted them earnestly and stoutly defended the doctrine of the abrogation of the law and liberty of the Gospel yea St. Paule reprooved St. Peter at Antioche when hee did Iudaizare in favour or feare of the false brethren Gal. 2. Gal. 2. taught that the law was so farre abrogated that if any mā were circumcised or observed other ceremonies of the law as necessary to saluation he could not be saued Gal. 5. Gal. 5. And this was the cause why the Ebionites called St. Paule an Apostata because at the first he observed the ceremonies of the law and afterward refused them vtterly and preached against them They that obserue the true feasts superstitiously are such as doe Iudaizare which wil see their neighbour perish before they wil relieue him on the Sabboth day such was he even of this shire who lately when his fathers ribbes were broken would not ride for a bone-setter on the Sabboth day such a one was he who in my memory went out from among vs and preached in a market towne in this shire that it was a greater sin to doe servile opus in Sabbathe so to violate it then to do murther or commit adultery because the commandement of keeping the Sabboth belonges to the first table and murther and adultery but to the second But to speake briefely to the point for I haue far to goe and little time to spend The reason is of no force but the positiōs be pestelent for the abstaining from labour which is but a ceremonie is de iure humano not de iure divino and therefore the violating of this commaundement in that point is not so grievous a sinne though it pertaine to the first table as murther and adultery which is against Gods expresse law in the second table For may it please you in a worde to vnderstand that in the cōmandement of keeping the Sabboth there is somewhat moral and somewhat ceremonial It is ceremonial that the Sabboth should be on this or that day and therfore it is changed to the Sunday The quantity of observing it is ceremonial as to abstaine from al labour from dressing our meate and kindling our fire Exod. 35. Exod. 35. this also is ceased we being not so streightned in our feasts as the Iewes were 3. It is ceremonial that for one whole day or 24. howers wee should abstain frō labor 4. It is ceremonial that this should once be done in every seaven daies These two last ceremonies are not changed in Christianity because they had