Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	apostle_n	church_n	word_n	980	5	3.9234	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40758	A sermon preach'd in the Cathedral Church at the triennial visitation of the right reverend ... Seth, Lord Bishop of Sarum ... by Samuel Fyler.	Fyler, Samuel, 1638-1703.	1682 (1682)	Wing F2568; ESTC R24044	25,174	34

are condemn'd by it utterly but consider it as it relates to the Apostles and then it has another Aspect for so it is to be look'd upon as a perfect and absolute Form of Prayer given I doubt not to say to be like the Shekel in the Sanctuary a Standard to them and whereas 't is prefac'd with the Words I have read they are I conceive to be look'd on as a Canon to warrant both the Use of it and also the making it a Pattern for the Church to compose her Prayers by For 't is for such ends as these we are to think that our Saviour Christ directing his Apostles in the Duty of Praying say's unto them After this manner Pray ye In which Words there is an Act and it 's Modus or an Injunction and its Qualification Pray ye and Pray ye after this manner Which two considered with what is premis'd give ground for a double Quaere 1. Whether there ought to be a Solemn publick manner of Worship always in the Church of Christ 2. Whether that being granted we in our Church may be said to Pray after the manner prescribed by him Of both which while I speak Affirmatively of the First as briefly as I may of the Second more amply I crave the Patience of this Reverend and Learned Auditory and for my Defects Pardon The First is Whether there ought to be a Solemn and Publick Worship always in the Church of Christ or not And That there ought to be I collect from the Injunction here in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye in regard it is spoken by our Saviour in the Plural Number as to many and for that the Prayer it self is in the Plural too Our Father and then because it ends with Amen which is a Note of publick Use but chiefly in regard these Words are a part of his Divine Law as I instanc'd before whereby he must be thought to establish God's Worship if at all or any where For we may not imagine that the Words of this great Lawgiver import so little as that this Prayer of his should serve only for the present Use of his Disciples and that it should be a Temporary thing Nor can we conceive he meant that the Christian Church should have a less Solemn Service than the Jewish had If so why is this a part of this Sermon of his in the Mount where he is giving his Law why does he deliver it with so much Solemnity as he does with so much Majesty and Authority and why does he bring it in with other substantial parts of the Law of Moses of which he professes he came not to Destroy the least Iôta Surely a Solemn Service or way of worshiping God he meant by 't should be in his Church of which the Apostles to whom he speaks next to himself the prime Foundation Stones and that perpetual a known Solemn Publick and Perpetual Service which all Christian People should have Recourse to even as God's People the Jews had anciently at the Temple and their lesser Synagogues Then it was so in those Days when the Prophet Haggai's Glory appeared in the Second House and is it not most rational that it should be so in ours Yea is it not inferrible from this Rule and Precept manifestly Let who will imagin otherwise it is what I may and therefore shall express Definitively that so long as there shall be a Church upon the Face of the Earth this will authorise her to see that Prayers and Praises be rend'red to Almighty God publickly continually and that they ascend up like the Smoke of the Morning and Evening Sacrifice at the Temple as a due Homage to him For it the Arguments are very weighty and momentous For 1. Had they a Priesthood so have we an Order of Men appointed to be for ever in the Church by an unalterable Constitution Therefore doth the Apostle say of our Saviour Christ that he hath a Priesthood that 's unchangeable or that passeth not away Heb. 7. 24. As blessing us from Heaven by his Intercession on Earth by his Ministry and to like effect is that Promise of his to his Apostles that he would be always with them unto the end of the World Mat. 28. 20. Which Promise the Church has always understood not of the Apostles considered personally but of Church-Officers by an uninterrupted Succession I know the Erastians of our Age wrest the Words another way that thereby they may evacuate Episcopal Ordination For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there say they is meant only the End or Consummation of the Jewish Oeconomy as it is taken Heb. 9. 26. But however grant it be so it matters not for that things were to continue ever after as they even as the Apostles left them is as undoubtedly true as that our Saviour till then was alwayes with them Again Had they the Jews a Day in which to serve God so have we We now the Lord's Day as they then the Sabbath And why a Day but for Holy Services to be perform'd in it Take away These by which the Day is Sanctify'd and Hallow'd and ye will near-hand make the Day an idol keeping the Day for the Dayes sake which is the Sabbath of the Ox and the Ass These two must go together still If Almighty God who made all Days be pleased above others with a Seventh or a First it is for our sakes that we may therein Devote our selves to his Service and that we may commemorate the great Benefits of our Creation and Redemption 3. What think we of the Celebration of the Eucharist which is in lieu of their Passeover in which we remember afresh and anew the Death of our Saviour Christ of Christ our Passeover as the Apostle stiles him who was Sacrificed for us is not that Solemnly to be Celebrated by us And if so can it be done I ask without Prayers and Hymns how can that be St. Mark says that our Saviour and his Apostles sung an Hymn at the Institution of it the known or wonted Hymn or Hallelujah say the Criticks that was used at the Feast beginning Psalm the 113 and ending Psalm the 118 and that Prayer was ever a Solemn Concomitant of this Grand Duty is evident Act. 2. 42. Where 't is said of those First Fruits of the Apostles Preaching that they continued in the Apostles Doctrine and Fellowship in Breaking Bread and in Prayer 4. Thus we have a Priesthood a Day a Duty the Eucharist for one to which I might add more and have we not an House too Yes ever was there and must be for the before specifyed Ends of which I shall speak a little more largel● as making out to us the Publickness and Perpetuity of God's Worship for therefore Mat. 21. 13. does our Saviour say it is written My House shall be called an House of Prayer and that as Esay saith from whom that Text is quoted for all People A Pregnant and full Testimony for what