Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	day_n	sabbath_n	1,461	5	9.9421	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

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

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