Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_n	day_n	sabbath_n	1,144	5	9.3710	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

such-like that he would intercede to his Father saying Father forgive them for they know not what they say 4. Querie Whether it be not interest and self-love in any to maligne others for what they hold out to the world for doctrines according to godlinesse before the said maligning persons do confute by plain Scriptures the said doctrines held out to be contrary to godlinesse and likewise give the said maligned persons freedom and time to make reply and answer for themselves for you may see what Festus said Act. 25.27 5. Querie Whether they do well and do as they would be dealt with who charge men for preaching poysonfull doctrine before they themselves have heard such kind of doctrine from them whom they charge with it or have received some information from others either viva voce or under their hands that the persons charged have preached such kind of doctrine 6. Querie Whether the holy Scriptures commonly called the word of God be not the rule and the only extornal rule to confute all error and confirm all truth by because it is said Isai 8.20 to the Law and to the testimony 7. Querie Whether an errour in Divinity be not a Scripture-axiome commonly mistaken and not understood As an Anabaptist for so some are called by others of divided judgments mistook that Scripture-axiome Matth. 20.25 26. where it is said The Princes of the Gentiles exercise dominion over them and they who are great exercise authority over them but it shall not be so among you From which exceptive particle but in the last clause the said person denied magistracy to be exercised over Christians for which cause he was some years since as it s said imprisoned in Lincoln-Castle and indicted upon the next opportunity before the Judge of Assise for that County Upon which Indictment he produced his Bible and desired the Judge that the place might be read where it is said but it shall not be so among you But who was most in fault for his said opinion the poor misunderstanding man who out of conscience did adhere to the translated Scripture or they who did translate the said two verses amisse and so led him from the mind of Christ to the said misunderstanding for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ofttimes contrarium adversus being added to the verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must make the said verbes to signifie to abuse and pervert their rule and authority which was no doubt our Saviours meaning when he said to his disciples but it shall not be so among you namely not to abuse any authority committed unto them which is a good caveat to all Christian magistrates to use their authority rightly and Christian-like according to which if the foresaid words had been translated as they ought to have been the foresaid conscientious man had no question submitted to Christian magistrates and so have been kept out of prison for who will not submit to magistrates out of obediential love while they exercise their ruling power and authority according to rules of justice prescribed by God without respect of persons because then there would be no complaining in our streets But saith Christ wo be to them by whom offences come Matth. 18.7 7. Querie Whether it be not the most compendious way of right judging every pretended divine controversie to put the said controversie into a Scripture-axiom or axioms and consider whether both parts which are commonly called the subject and predicate of the said axiom be expresly or equivalently contained in the Scripture as for instance It is said by the Romanists that Papa Romanus est caput Ecclesiae that the Pope of Rome is head of the Church and that Maria est mediatrix gratiae that Mary Christs Mother is the intercessor to her Son for grace and help for us in time of need Now it s confessed that caput Ecclesiae which is the prodicate or last part of the foresaid axiom is in the Scripture but we cannot find the subject or first part of the aforesaid axiom Papa Romanus in the Scripture which surely must be therein contained if ever we think to prove by Scripture that the Pope of Rome is head of the Church So must we find mediatrix gratiae in Scripture the predicate or latter part of the second axiom before we do with confidence affirm that Maria est mediatrix gratiae that Mary is the intercessor to her Son for grace to be given to us in our time of need therefore why should we believe the said assertions for divine truths when we cannot find those axioms to be expresly or equivalently laid down in Scripture 8. Querie Whether the sense we put upon an axiom expresly laid down in Scripture ought not to be proved to be expresly or equivalently in some one Scripture or other of Gods word that so we may justifie our said sense of the axiom to be the very mind of Christ according to the Scriptures As for instance Saint John saith of himself Rev. 1.10 I was in the Spirit on the Lords day In which words are these two divine axioms First That there is a Lords day Secondly that Saint John saith I was in the Spirit on the Lords day Now he that will presume to fix his proper sense upon the first axiom affirming what is meant by the Lords day or upon the second axiom what is meant to be in the Spirit on the Lords day must not he first prove that his said sense is plainly declared in some Scripture or other to be a Scripture-sense and so the mind of God otherwise he may justly be questioned why he putteth such a sense upon the said axiom which the holy Scriptures do not expresly hold out in some place or other of the said Scriptures And in case some other place of Scripture do fully declare his sense of the axiom to be divine according to his assertion yet he must prove by the context if not by the text of Scripture that his sense imposed is the sense and meaning of the axiom he hath laid down in the said place otherwise it had been much better for his advantage to have chosen the axiom in Scripture which expresly holdeth out his said sense then to put a sense upon an axiom which he cannot prove by the text or context to be the genuine sense of the said axiom The sense which too many Divines put upon Saint John's words is that Saint John meaneth by the Lords day the first day of the week which they call our Christian Sabbath in contradistinction to the Jews Sabbath to be set apart as the Lords day which we must solemnize and keep sacred as a day to the Lord commanded by him to be solemnized by all good Christians in holy duties as preaching the word hearing the same administring the Sacraments publickly with prayer and thanksgiving and also spend the remainder

of the day vacant from publick duties in private reading prayer and repetition of Sermons c. It is true and we confess it that the foresaid duties are most needful to be practised by us and that a day to do them in is most needfull to be appointed and assigned and as for our selves we do profess to all whom it may concern that we are most ready to perform the same duties enjoyned on the said day in every capacity we stand related unto yea we acknowledge our selves bound in obligation of Scripture and Conscience to observe the said day now set a part to be observed by this nation from outward and bodily labours so farre as we can do it without transgressing some other command of God incumbent at that time upon us and thus we acknowledge we cease from our said works as a figurative Sabbath which imports a cessation to rest and as an instruction to put our selves and others in minde to cease from thinking of our own thoughts words and actions Is 58.13 which are our sinful thoughts words and actions as being most properly ours because Saint James saith every man is drawn away of his concupiscence James 1.13 14. which we must cease from that so at length we may come into the true rest which is prepared for the people of God Heb. 4.9 This is our confession of faith in this particular aforesaid and if the Christian magistrates we are to live under do appoint two such Sabbaths aforesaid in a week to be observed by the nation we are ready to do what is required of us accordingly in every capacity we stand in But we still querie the said Divines whether they can prove by text or context that Saint John in the foresaid place Rev. 1.10 did mean by the Lords day the first day of the week or whether the first day of the week is specified in any place of Scripture in plain terms to be our Christian Sabbath and so to be used and set apart as aforesaid for the Lords day Thirdly what place is there in the New Testament which calleth the first day of the week the Lords day for Christians to observe as the Lords day in cessation from all bodily labours which are appointed for the benefit of the natural life because if there be no such day specified in the Scriptures as aforesaid it is lest to Christian magistrates to order and appoint a day of cessation from bodily employments in reference to the performance of such pious and needful duties aforesaid to the glory of God and good of our souls which must be cared for in special manner for Christ saith What will it profit a man to gain the whole world and lose his soul Matth. 16.26 Secondly because if the said day be set apart by God to the ends and purposes aforesaid and in such a manner as is pretended then we must be bold to tell the Christian magistrate that he hath no more liberty and authority to dispense with any civil affaires to be done on that day then any private man hath unless there fall out some present and unavoidable necessity to transact some performances for the preventing or suppressing of some imminent and destructive mischief In other cases we say if it be as aforesaid the Christian magistrates must not allow and tolerate such civil affairs to be done on the Christian Sabbath as are ordinarily and frequently allowed to be done for Christ who said Give unto Caesar the things which are Caesars said also Give unto God the things which are Gods Matth. 22.21 And likewise Christ-saith Math. 15.19 Let none teach for doctrines the traditions of men hence all especially in authority must be wary how they publish any thing to be Gods mind for to bind others to its observance as the positive command of Jesus Christ unlesse it be plainly expressed according to their sense in some Scripture-axiom or other for as an axiom is onely true or false so a divine axiom is always true 9. Querie In case it be a plain Scripture-axiom which is affirmed or denyed whether then to find out the true meaning and scope of the said Scripture-axiom as it s translated whether we say it be not requisite first to consider if the words of that axiom be rightly translated out of the original tongue or language in which the axiom was first written that is whether the words of the axiom in the translation do bear the same and as full a sense as the words in the original do evidently import Secondly whether the verbs if there be any in the said axiom be translated in the same mood and tense which the original language will bear and are usually put into when there is great reason for to make good sense so to do As for instance Solomon saith 2 Chron. 6.36 If they sinne against thee for there is no man saith our Translation in the said place that sinneth not and thou be angry with them c. Those words in the parenthesis for there is no man which sinneth not are offered and premised as the reason of the hypotheticall axiom if they sinne against thee Now it s as true as an usual saying that hypothesis nihil point in esse a supposition doth not put the thing absolutely but in possibility onely as 1 Sam. 12.25 But if ye shall still do wickedly ye shall be consumed both ye and your King now none can conclude from thence that they must needs continue to do wickedly or that there is not a possibility to abstain from doing wickedly but the hypothesis or supposition in that place doth onely declare that there was a possibility for them still to do wickedly or not to do so any more Hence also the hypothesis 2 Chron. 6.36 doth only declare a possibility to sinne or not to sinne against God if they sinne against thee Now Solomons words which are by him brought as the reason why he said to God if they sinne against thee which are those in the parenthesis aforesaid are so translated that they make the hypotheticall axiom if they sinne against thee ridiculous and nonsense because if it be true that there is no man that sinneth not then its ridiculous and nonsense to say to God or any other if they do sin when it is prejudged and declared that there is no man which sinneth not but it is most apt sense to say if they sinne against thee for there is no man which may not sinne or that is not in a possibility to sin by reason of the mans weaknesse for a long time and the manifold temptations he is liable unto Hence the Translators ought to have translated the said verse to make it good sense if they sinne against thee for there is no man which may not sinne which is the Potential mood of the verb and present tense of the same mood which the Translators ought to have rendred the verb In to sinne or transgresse though it is true that the