Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	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

no special signification those two former were chāged Quia vmbra erant futurorum because they were figures of thinges to come and when the truth came the figures did vanish It is moral that some time should be allowed to the service of God that we might remēber his benefits magnifie his holy name to breake this law which is de iure diuino that is to dedicate no time to the service of God is worse then adultery worse thē murther but to breake the ceremonies of it which are de iure humano is not so great a sinne as murther or adultery which are of the second table de iure divino against the expresse law of God himselfe Nowe I come to the enemies of this Solemnity which now we celebrate of which since a right reverend learned brother of ours hath written very religiously D. Holland learnedly and largely I shal neede to say the lesse yet thus much briefely That Reynolds Sanders Stapleton and the rest of the rigide and salt humored Papists take exception especially against two points in this Solēnity the first is at the Institutiō as if it were without auctority for that it is now amōg our solemnities we wil not deny the second against the manner of solemnizing it as though we preferred it before the feastes of our Sauiour Christ For the former that the magistrate hath had both auctority and practise of instituting holidaies vpon extraordinary occasiōs of Gods blessings hath bin proved both by the examples vnder the Law and vnder the Gospel That the Iewes poterant quotidie instituere festiuitates quarū obseruatio duraret singulis annis vel fieret solum semel Abulensi●… might daily institute holidaies the observation whereof might either continue every yeare or onely be held once is Abulensis assertion 1. Paral. cap. 16. q. 14. That they appointed annual you haue heard before vnder Mardacheus Nehemias Iudas Machabaeus that they augmented in ceremonies some yeare more then other the feasts appointed in the lawe 2 Esd 8● appeareth both in Esdras time when the feast of Tabernacles was so royally solemnized that it is said Non fecerūt à diebus Iosua filij Nun talia filii Israel vsque ad diem illum 2. Esà 8. The children of Israell never did such things no not from the daies of Ioshua the sonne of Nun vnto that day and Iosias celebrated such a Passeover in the 18. yeare of his raigne when he had purged the Tēple of the Idols 4. Reg 2● Quale non fuerat actum a temporibus Iudicum Israelit arum vsque ad Iosiam 4. Reg. 23. as had not beene from the times of the Iudges of Israel vnto Iosias That they appointed such as are called by the Civilians Repentina instituted for once vpon a suddeine occasion appeareth by David who while the Arke was in his house faciebat omnes dies solennes propter honorem Arca saltem ad observationem ceremoniarū made every day a solemne day for the honour of the arke at the least concerning the observation of ceremonies Abulens and solemnised the daie of his inauguration into his kingdome in this Psal That the Christiā magistrate hath at least as much authority in constituting newe festivities and augmenting the olde as the Iewes had cannot with any probability be denied They not only appointed the feastes which concerne our redemption but the memorials of the Apostles some holy Martyres Constantine held a feast for ioy of the setling of the Gospel Christianity in his time Euseb lib. 1. de vita Cōstantini Other Emperors celebrated auspicia lucis the day of their birth other Ortum imperij the beginning of their raigne other festiuitates repentinas suddeine feastes vpō ioy for victorie over Gods enemies the Turkes and infidels Al which argue suficient auctority both for the institution and augmentation of this festivity Which although it had his original at the first frō that of St. Paule 1. Tim. 2. 1. Tim. 2. where he exhorteth supplications praiers thankesgivings intercessions to be made for kings for all that are in auctority Especially seeing we had attained to that end proposed by the Apostle namely by reason of her Maiesties raigne to haue liberty to leade a peaceable and quiet life in all godlines honesty Yet for asmuch as since that time it hath bin confirmed by the consent and approbation of the magistrate and by note in the Calender and by special praiers appointed for it I see no reason Caluino ●…irc l. 2. c. 18. but an high measure of malice only in Reynolds in his Caluine-T●●es to liken it to the encrease progresse of that Idolatrie mentioned in the 14. of Wisedome ver 14.15.16 Where the father made an image for his dead son and worshipped it as a God and ordained ceremonies and sacrafices which grewe to a custome in processe of time was made a law except peradventure he thinke that there is onely a progresse in sinne not in virtue as in their societies from slaunder to libelling a progresse in Idolatry as in their Churches from an Image to an Idol from an Idol to al heathenish ceremonies superstitiōs but no progresse in true religion either inwardly from faith to faith frō grace to grace or outwardly from lesse to more worship from fewer to more devour and religious ceremonies which I haue observed before to haue beene the course of Gods Church both in the olde and new Testament To conclude this pointe If the particular Church of England had auctority in Queene Maries daies to appoint two solemne Anniversarie Masses to be yerely celebrated in St. Maries the one on the 18. of Februarie beeing the Nativity of Queene Marie the other on the first of October on which she was crowned at which Masses the whole Vniversity should bee present from the beginning to the end and there devoutly pray for the good estate of the King and the Queene and for the peace of this their graces Realme and moreover appointed two solemne processions vpon the same daies being matters of greater solemnity then now we vse in these our meetings I doubt not to affirme that the particular Church of England hath also auctority sufficient to institute if so it please the celebration of the Nativity and inauguration of her excellent Maiestie with publike sermons common praiers thankesgiving for her godly peaceable raigne the vnspeakeable blessing received by her the chosen instrument of God for our good The other accusation is against the manner of solemnizing it Saunders with ringing and bonfires and anthims and sermons and feastings not onely solemnely but solennissimè most solemnely as though it were preferred before Easter and Christmas the blessed memorials of our Saviour Christ But may it please you to vnderstand that one feast or holiday is said to be more solemne or greater then another for many causes Because wee abstaine more from worke in

Festū Purificationis when Iudas they that were with him purified the Temple which the Gentiles before had polluted Which feast the Hebrewes cal Cassen of this in the 2. Mat. 1. 2. Mach. 1. And finally such a one was Festumignis the feast of fire Festūignis instituted by the Iewes after they came from the captivitie of Babylon found the fire of the alter which lay hid in a pit or well 70. yeares and was turned into thicke and grosse water to be kindled againe with the flame thereof to consume the sacrifice vpon the Alter 2. Mach. 1. 2. Mach 1. Moreouer the Iewes did not only adde to the number of the feasts instituted by Moses but they augmented the solemnitie of certaine of those feasts which Moses appointed For whereas Dies Calendarum or Neomenia the first day of the month or feast of new Moones Neomeni● was appointed only for sacrifice vnto God Propter beneficium gubernationis and not mentioned in the 23. of Levit. Lev. 23. where are named al the solemne festivities yet the Iewes out of their devotion ad augmentandum cultum divinum for the encrease of the service of God did appoint that the Calends or Neomeniae should bee Vacativae ab opere not only to offer sacrifice in but in which they should abstaine from al servile labour and so made it an holyday and great solemnitie Psal 81. To this solemnity it was brought in Davids time Ps 81 Buccinate in Neomenia tuba insigni die solennitatis vestrae Blow vp the trumpet in the new moone c. now no day was insignis notable except is were free from labour for then every other festiuitie had beene more famous And it seemeth to haue bin thus solemnely vsed in Elizeus his time to whom whē the Shunamite woman went for her dead sonne her husband said to her Quam ob causam vadis ad eum hodic 4. Reg 4. non sunt Calendae nec sabbathū 4. Reg. 4. Why doest thou goe vnto him this day is neither the Calēds nor the Sabboth which argues that they were freed from labour because her husband insinuated that shee should goe vpon a day when he might bee at leasure from his buisines making in that respect a similitude betweene the Calends and Sabboth Augustine And it was observed till the time of S. Austine among the Iewes and so in al probability till now for S. Austine by way of reproofe faith of the Iewish women in his time Foeminae Hebraeorū melius nerēt vel aliquid operis facerēt quam in Neomenijs suis impudicè saltarent The Hebrew women were better spinne or doe any worke then immodestly daunce in their new moones so that this seemeth to be a true rule which the Divines putt Non licebat Iudaeis diminuere festivitates quas Deus posuerat licebat tamē eas augmentare The Iewes might not lessen those feastes which God had appointed them yet notwithstanding it was lawful for them to augment them Now for the newe Testament the Legislator himselfe Christ Iesus instituted no holiday for in his life time hee did not abrogate the lawe of Moses but observed those feastes neither did the Apostles vntil such time as the law of Moses being deade it might be buried honestly for the Christian religion had not so many ceremonies nor holidaies neither was it convenient that it should in the cradle as it had in the strength and ful age of it as also the people of Israel in their infancie in the desert though the ceremonial law were then given yet observed but little till they came to the land of promise neither then also till that was in peace and the people of Israel in the height of their glory Nevertheles in the Apostles times as appeareth in the new testament the Lords day our Sunday was instituted in remēbrance of the resurrection of our Saviour Christ and S. Austine ascribeth most of the greater festivities to the authority of the Apostles or general coūsels ad Ianuar August ad Ianuar. but Ambrose vpon Luke nameth the Pētecost or Whitsunday to haue bin observed by S. Paule himselfe Ambrose Apud Ephesios Paulus Pentecosten celebrat relaxat animam Pentecost Pauli quia fidei cernebat ardore feruentes Paule kept the Pentecost among the Ephesians and enlarged his heart because he saw them fervent in the zeale of faith It is not probable that he kept the Iewes Penticost among the heathen converted to Christ St. Austine Ser. 130. de tempore Augustine Ser. 130 de Temp. Parasceve 1. Cor. 5. notes that St. Paul did insinuate the celebration of the Passion of our Saviour 1. Cor. 5. saying Magister gentium docet propter crucem annua festa constitui epulemur inquit non in fermento veteri The maister of the Gentiles teacheth that annual feastes must be appointed for the passion and saith that we must feast but not in the olde leaven and saith he adijciens causam agendae solennitatis ait quoniam pascha nostrum pro nobis immolatus est Christus yeelding a reason why wee keepe a solemnity because our Passeover Christ hath bin offered for vs. And St. Origen who was not long from the Apostles times speaking against Celsus of holidaies saith Dies festos Origen contra Celsum Dominicos Parasceves Pētecostes vnusquisque fidelis celebrat Every faithful mā celebrateth holidaies the feast of the Passion Pentecost Augustine In the times of St Augustine which are within the cōpasse of the pure primitiue church these solemnities were multiplied Aug. Ps 72. Aug. 27. tract Super Ioan. not only the feasts of the Apostles celebrated but of many Martyres as of St Cyprian St. Laurēce and Sixtus the Martyr vpon the 72. Psal the 27. tract super Ioan. and thus farre nothing amisse til the Calender being overcharged with false and counterfeite popish saints we reduced it to the compasse of our most auncient and Christian festiuities Al which festivities notwithstanding this reformation haue found their enemies and oppugning arguments as also this daie which now we celebrate The former haue two sorts of adversaries and those opposite and in extremities for some are prophane in abrogating them some superstitious in the observation of thē Petrobusiani Of the former sort were those prophane Petrobusiani of whom we read of in St-Bernardes life and our late Anabaptistes who hold that these holidaies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man hath nor ever had since Moses auctority to institute them in the old testament nor in the new except the Apostles who instituted as they say the Sunday only and affirme moreover that al festival daies belōg to the ceremonial law of Moses therfore ought not to be amōg Christians seeing the ceremonies of the old law were fulfilled by Christ and so consequently abrogated never cōsidering that we vse many ceremonials which were in the law