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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	commandment_n	day_n	sabbath_n	8,039	5	10.2884	5	true

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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

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