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A16724 A second treatise of the Sabbath, or an explication of the Fourth Commandement. Written, by Mr Edward Brerewood professor in Gresham Colledge in London Brerewood, Edward, 1565?-1613. 1632 (1632) STC 3624; ESTC S106452 23,669 52

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also that is that both the power whereby and the Person that doth immediatly establish it be divine which divine authority is confessed to be in the Apostolique Constitutions but the immediate Authors are denyed to be divine Now as all other events and Actions receiue their denomination from their immediate not remote causes as to bee tearmed Necessary or Contingent Naturall or Violent Divine or humane so the constitutions of the Apostles although they proceede originally from the instinct and inspiration of the Holy Ghost Gods spirit yet proceeding immediatly from the institution of the Apostles themselues which deliuered them to the Church in forme of Commandements they are to be termed humane constitutions and not properly divine Lawes may be said to be established by God either in respect of the 1 Institution when they are ordained and prescribed by him as that of the Lords day is not 2 Approbation or Confirmation when they are allowed by him and thus it may bee said to be established by him Ob. The decrees of the Apostles deliuered to the Church proceed from the Holy Ghost therefore they are divine Sol. They proceede from the Holy Ghost occasionally and mediatly as disposing the mindes of the Apostles to exact them for the good of the Church But Immediatly and Actually from the Apostles Or else from the Holy Ghost by way of inspiration but not by way of Iniunction or Commandement I say by way of Inspiration from the Holy Ghost illuminating the vnderstanding of the Apostles to perceiue that such a decree would be good for the Church but not by way of Injunction as charging them to impose such a Commandement vpon the Church So that here was direction only without obligation the Holy Ghost assisting but not appointing and therefore no divine Commandement For the establishing of the commandement will no more proue a divine Action because the Apostles receiued the light whereby they established it from the Holy Ghost then the sight of the eye an heavenly action because it receiueth the light whereby it sees from the sunne The Precept of the Lords day was instilled and inspired into the mindes of the Apostles as a thing expedient and worthy to bee commanded but not as a commandement or that ought of duty or necessity to be commanded The decree of the Lords day is of God or the spirit of God dispositiuely or directiuely enlightning the vnderstanding of the Apostles Church to see that it was expedient and profitable for the Church but not Immediatly or Imperatiuely by way of Mandate or obligation as charging the Church to doe it as in Act. 13. 2. Separate mee Barnabas and Saul for the worke to which I haue called them So that as it proceedes from the Holy Ghost it is no commandement but as from the Apostles and Church it selfe As when I giue a man light whereby he may see his way or else advise him to take that way I doe not therefore impose any Commandement on him to proceede that way The Precept of the Lords day being indeed but an Ecclesiasticall or Apostolicall constitution may notwithstanding be tearmed divine 1 Originally because the Authority whereby the Apostles established it was receiued from God 2 Because it was destinated to the worshippe of God Obiectiuely 3 Materially because it is of things belonging to divine not humane affaires 4 Exemplarily because it was ordained by Analogie or Imitation of the Sabbath which in the old Law was commanded by God himselfe Ob The celebration of the Lords day was deduced by the Church from the Commandement of the Sabbath therefore it is a divine decree Sol If it were deduced from it by way of Illation as conclusions are from their principles it were virtually or consequently a divine decree but it is deriued from it only by Imitation or Analogie or by way of Example as from a patterne and yet that derivation was not caused by divine ordinance for there is no Commandement of God to imitate that patterne but by humane discourse reasoning that it is convenient that in the new Law one day of seauen be reserued for God because God himselfe so commanded in the old And that day should be the first of the seauen because it was the day of Christs resurrection the New Law-giuer or the day wherein God beganne to create the world or the day wherein the holy Ghost descended visibly from heauen vpon the Church Ob By Christs Lawes we are bound to heare his Apostles obey them as himselfe He that heareth you heareth me Luc. 10. 16. As my Father sent me so send I you c. Ioh. 20. 21. Therefore he that transgresseth the Apostles Commandement doth also transgresse the Commandement of Christ. Sol 1. The trangression of the Apostles Commandement is also a transgression of Christs not Formally and Directly but Consequently and Concomitantly because hee hath charged to obey his Apostles which proueth not the Apostles decrees to be divine Commandements but being humane Commandements to be warranted and approued by divine authority 2 The Apostles constitutions may bee tearmed divine Commandements not in respect of their Institution which is humane as being the Act of humane will and discourse but in respect of their Obligation because wee are by Christs Commandement charged and bound to obey them So that He that heareth you heareth me c. is not to be vnderstood properly as of the Personall or Identicall hearing of Christ but Analogically as of Christs interpretation or estimation of that obedience or disobedience to his Apostles as performed to himselfe and of their despising as if himselfe were despised because the honour or dishonour of the Embassadour redoundeth to him that sent him as in Mat. 25. 40. What yee haue done to the least of these yee haue done it to me that is in mine acceptance and estimation So that these and the like speeches are to be vnderstood as of Analogie not of Identity As my Father sent me so So in the generall manner that is Immediatly from my side as I was sent immediatly from my Father or So namely in some proportion and resemblance not in equalitie for the Father sent his sonne in whom was the fulnesse of power All power is giuen to me c. Mat. 28. 18 But the sonne sent his servants to whom was granted a certaine measure of the spirit and some participation of power yet in some manner and resemblance so as namely 1 To the same generall end as to reconcile men to God and to preach the Gospell Goe teach all nations c. 2 Furnisht with the same power and graces of the spirit but nothing in the same measure of binding and loosing sinnes of doing miracles for the confirmation of the truth The Apostles are considered two waies either as 1 Apostles that is Messengers of Christ to preach the Gospell and the things belonging thereto that is the Articles of faith the Sacraments of Grace the fundamentall rules of holy
generall Vacation from worke as in the old Sabbath 3 Or if both were the Apostles Precepts yet it followeth not they were Gods Commandements for although the Solemnity of the Sabbath had beene enjoyned the Apostles by God to bee translated to the Lords day yet it doth not follow that the old Commandement touching the Sabbath was by Gods ordinance also translated to that day For if the Lords day be charged with the same Commandement precisely that the Sabbath was so that there is no other change saue of the day then is it no lesse displeasant to the Lord to doe any light worke on the Lords day then on the Sabbath as to goe out of our places Exod. 16. To kindle fire Exod. 35. To gather stickes c. And every one that transgresseth it deserueth to dye Exod. 31 14. 15. For God is the same who gaue all these charges touching the Sabbath If therefore the Commandement be also the same there is as much reason for the one as for the other Besides the Lord loueth not one day more then another therefore if the duties belonging to both dayes bee the very same there was no reason to transferre those duties from one day to another Ob The celebration of the Lords day hath warrant by Scripture 1. Cor. 16. 2. Act. 20. 7. c. Sol 1. Warrant of Example it hath that it may be done warrant of Commandement it hath not that it must be done 2 There are 2 points in the celebratiō of that day 1 Sanctification by publike devotion in solemne assemblies for which wee haue the Apostles Practise but not Precept 2 Vacation from worke for which wee haue no evidence either of Precept or Practise of theirs Ob There cannot be so many reasons for the celebration of any other day as the Lords day 1. Creation of the world 2. Nativity 3. The Resurrection of Christ. 4. Descent of the Holy Ghost c. Therefore the Church could not haue dedicated another day Sol The argument is denied because though these are good reasons for the Election of the day why the Church should encline to make choice of that day before any other yet not sufficient for obligation to binde them to obserue that and exclude all other for the Church notwithstanding these reasons might haue dedicated another day to that solemnity without breaking any Commandement of God Ob The Lords day is insteed of the Sabbath and equivalent vnto it therefore the sinne is equall in transgressing of either Sol It is insteed of it because it hath succeeded it and is equivalent vnto it as touching the Vse being consecrated to the solemne worship of God and Rest as that was but not equivalent either as touching the Institution because it is ordained not by God but by the Church or as touching the Obligation because it is not charged as that was with Gods commandement so that there is the like End of both but not the like Beginning the like equivalence of Occasion for both the Resurrection of Christ and the manifestation of mans redemption being as excellent a worke as rest from creation but not equivalence of Authority in establishing of both The like vtilitie in obseruing of it but not the like Necessity and obligation to obserue it Ob Esay 66. 23. speaking of the renewed state of the Church by Christ saith That from moneth to moneth from Sabbath to Sabbath all flesh should come to worship c. Therefore the Sabbath of Christians is established by divine voice Sol 1. Hee speakes not onely of the Renewed state by Grace but of the Glorified state of the Church as is manifest by the 22 and 24 vers And that of their worshipping from Sabbath to Sabbath is not to be vnderstood Litterally but Figuratiuely to note not so much the manner and intermissions as the everlasting continuance of that worship by those seasons of worship the new Moones and Sabbaths that were familiar to the Iewes 2 Or if it be vnderstood of the Militant state of the church vnder grace yet 1. it proues the Sabbath of Christians and the worship exercised on it only to be foreseene and fore-spoken of by the spirit of God but not to be commanded by God Prophecies are no Decrees And 2 although it were not onely foreseene but also preordained by the counsell of God yet might that ordinance haue effect without divine commandement by humane constitution 3 Or if it imply a commandement of God touching the Sabbaticall worship of God their doth it also of that monthly worship in the New Moones which is vtterly abandoned in the church of God both which together the Apostle doth reject Col. 2. 16. There is a threefold Sabbath 1 Externall of the body from servile worke 2 Internall of the soule from sinne from the guilt of sinne freed from damnation from the Crime of sinne freed from disobedience by the merit and grace of Christ. 3 Aeternall from both labour and sinne and all the paines and passions of this life The first was the Sabbath of the Law The second of Grace and the third of Glory The observing of the Lords day hath descended from the Primitiue Church from hand to hand to vs as a Tradition of the Apostles namely by Tradition it is come to vs as their Practise not as their Precept and as to hold by vertue of their Example not of their Commandement 1 The Christians of the Primitiue Church were bound to keepe a Sabbath to the Lord because it is of the Morall law 2 To keepe the seventh day they thought inconvenient least they should seeme to yeeld obligation to the Ceremoniall law 3 Yet to keepe one day in seven the imitation of the like cōmandement given by God to the Iewes directed them And 4 of them they elected the first day in memoriall of Christs Resurrection frō the dead The prescription of one day in seven is but an Imitation of the like prescribed to the Iewes not a divine commandement I say but the imitation of à divine Commandement But yet the commandement that it imitateth and whence it hath warrant and direction being but ceremoniall the imitating Commandement cannot be Morall QVAESTIO Whether the Commandement touching Servants vacation from worke in the Sabbath be given directly to themselues or to their masters concerning them SErvants workes are theirs either Originally Personally that proceed from their own election and motion or Ministerially executiuely that are performed by their labour but enjoyned by their Masters commission The first are properly their owne workes as being the Authors the second properly their Masters not theirs as being but Ministers and performed of them not of Election but of necessary obedience which they owe to their Masters by the law of Nations which law of nations the lawes of God dissolue not the first therefore are their owne sinnes the second their Masters sinnes Servants may be considered either Absolutely as persons retaining some degree of liberty and working