Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	day_n	sabbath_n	1,559	5	9.3332	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12801	Propositions, tending to proove the necessarie vse of the Christian Sabbaoth or Lords day; and that it is com... vs in Gods [wo]rd. VVherevnto is added the practice of that sacred day, framed after the rules of the same word. By Iohn Sprint, an unvvorthie minister of the Gospell of Iesus Christ, at Thornebery in Gloucester shire.	Sprint, John, d. 1623.	1607 (1607)	STC 23109; ESTC S103198	48,175	72

1. Why not also with the Sabbaoth or day of holy rest seeing he ascribes it to himselfe Matth. 12. 8. And as Christ is called the Lord. Io. 20. 18. 25. 28. and 21 7. 15. 16. 1. Cor. 11. 23. and the phrases are proper that runne after this tenor the Lords Table 1. Cor. 10. 21. The Lords Supper 1. Cor. 11. 20. The Lords Cup. 1. Cor. 10. The Lords body 1. Cor. 11. 27. 29. The Lords death 1. Cor. 11. 26 So it is not vainly but most properly said The Lords day Reu. 1. 10. as properly ascribing it to Christ the Lord of Lords 56 The third Reason A Matori If the rest of God the Father were the cause of sanctifying of a day It followeth that where a greater and more excellent rest is there must of necessity followe a more ample sanctification But the rest of the Sonne of God is a greater and more excellent by how much the worke of Redemption is greater and more excellent then the worke of creation Therfore the rest of Christ from his worke is the cause of a more ample sanctification of the day of his rest or Resurrection which is our Lords day Apoc. 1. 10. Againe If there be the same cause and reason of sanctifying that day on which our Sauiour Christ accomplished our Redemption and restitution of the World as there vvas of sanctifying the day in vvhich the Lord rested from the creation of the World then a day in memoriall of the later ought as necessarily to be obserued and sanctified as the day was in memorial of the former But the same cause or reason remaineth whether wee respect the rest of Christ as well as the rest of the Father Heb. 4. 10. Or whether wee respect the glory of Christ as well as the glory of the Father Io. 5. 23. Therfore the day of Christ his rest or resurrection which is our Lords day is no lesse necessarily by vs to be obserued then the former Sabbaoth of the Iewes Briefly thus If the very rest of God the Father bee alleaged as sufficient Io. 15. 15. and 16. 13 14. 26. Act. 20. 20. ♌ Vide supra §. ●0 Num. 4. Hooper on the 4. Com. fol. ●5 Piscat●r in Genes 2. 3. fol. 52. cause to ty the Iews cōscience to the sanctifying of the Iewish Sabbaoth Then the very rest of Christ may be alleaged as a iust cause to tye the Christians conscience to the sanctifying of the Christian Sabbaoth but the former is true as Exod. 20. 11. Therefore the later is also true 57 The fourth Reason The Apostle● ordinances cōmandements and constitutions are the cōmandements of Christ Act. 15 24. 28. 29. 1. Cor. 14. 37. 7. 17. 11. 16. 2. Thess 3. 6. 7. Luke 10. 16. For besides the Apostles in matter of Gods seruice were led by the holy Ghost into all truth and coulde not erre But the Iewish Sabbaoth in practise was altred and the first day of the weeke established and ordayned for the Christian Sabbaoth by the ordinance constitution and commandement of the inspired ♌ Apostles 1. Cor. 16. 1. 2. As I haue ordayned so do you which words say BB. Hooper and Piscator do plainly imply a commandemēt as the words I haue ordained do imply an Apostolical ordinance Therfore the Christian Sabbaoth or first day of the weeke was in practise ordained and commanded by Iesus Christ himselfe 58 The fift Reason Is drawne from the euidence of scriptures plainly declaring that the Lords day was both ordained and practised by the Apostles Apostolicall Churches to whose examples our Churches Christians are and ought in all godlinesse to be cōformed The places are a Chrysostom ●ed● Gualter Aretius Beza Geneua note Lyra Erasmus Vatablus Emmanuel Sa. Rhem●sts in hunc locum Chemmnit Martyr Zanchius Vrsinus Pisc●tor Iunius Pez●l●us Fulke Babington Perkins Zepperus in loc●s citat●● Marlorati Enchiridio● Tit. d●es dominicus Bucholch Chron. ● proleg f. 22. Bellar. vbi supra cap. 11. Act. 20. 7. b Chrysost Ambr. Hierom. Re●●g Pr●masius Theophilact in hunc locum August epist 119. cap. 13. Beza Bullinger Martyr Aretius Pezelius Gualter Geneua note Lyra. Erasmus Vatablus Emmanuel Sa. Rhemists in hunc locum Chemnitius Zanchius Vrsinus BB. Hooper Piseator Zepperus Iunius Bucholcher Marlolorati Enchir. Fulk Booke of Homil. Babing Bellar. Felisius Cathec Rom. locis citat● Sutcliffe in●tit fide● fol. 11. 1. Cor. 16. 2. c ●lemens ●an Apostol Ignatius Iustinus Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym August Gregorius Magnus Leo. Hylarius Occ●●ne●ius Primasius Ans●●● Martyr Bulling Beza Iunius Chemnitius Zanchius Sade●l Vrsinus Pezelius Heming Piscator Aretius Bucholcher Marlorati Enchirid. Book of Hom. Fox Fulke Babington Perkins Sutcliffe Geneua note Lyra Bellarmine Cathech Rom. Emmanuel Sa. Rhemists locis citatis Reu. 1. 10. Interpreted all of them of the Lords day by all few or none at all besides expositors 1. Fathers Greekes and Latines 2. Later writers Protestant and Papist without disputation or deniall The conclusion of this reason is Therefore the obseruation of the Lords day is no Tradition or vnwritten verity or doubtfull ordinance but hath cleare ground and warrant of the word and so dooth tye the conscience So also doe the duties and circumstances that out of these places may clearely bee concluded As namely 1. That it was named by an inspired Apostle the Lords day which is as much to say as the Christian Sabboth Reu. 1. 10. 2. It was ordeined also and established by an inspired Apostle not lightly vainly or erroniously but cōmandingly with Apostolicall authority 1. Cor. 16. 1. 2. 3. It was the first day of the week Act. 20. 7. 1. Cor. 16. 1. 2. 4. This assembly was weekly 1. Cor. 16. 1. 2. 5. It was vsuall to other places and times viz. the Churches of Corinth and Galatia 1. Cor. 16. 1. 2. of Troas Act. 20. 7. of Pathmos where Iohn was and that aboue 40. yeares after Reu. 1. 10. 6. That day the word preached the Sacraments administred Praier Act. 20. 7. 10. 16. 7. That day the works of mercy and collections for the poore Act. 20. 10. 12. 1. Cor. 16. 1. 2. 8. That day they rested from the ordinarie labors of their calling 1. Cor. 16. 1. 2. 59 The sixt Reason Is drawne from the enumeration of circumstances notably falling out yet not in vaine but to some necessary purpose nor yet by chance but by Gods singular prouidence and appointment as may appeare by the greatnesse of the works vpon this day 1. The resurrection Rest of Christ vpon this day Luk. 24. 6. Heb. 4. 10. 2. Christ his first apparition to his Disciples vpon this day Io. 20. 19. 3. Christ his second apparition to them that same day seuen-night Io. 20. 26. 4. The holy Ghosts apparition to them on that day Act. 2. 1. 2. 5. The Apostles teaching ministring the Sacraments on the same day Act. 20. 7. 6. The Apostle Iohn his

to common ciuility and euen to ciuill policies A doctrine conforming vs to the Commandement of God yea euen to his blessed and holy Image A doctrine bringing much glory vnto God and benefit to man knowledge to the ignorant sense vnto the hardned direction to the willing discipline to the irregular conscience to the obstinate comfort to the conscienced and bringing none inconuenience in the world A doctrine that addeth face fashion growth and firmitude vnto a Church strength and comely order to a Common-wealth giuing propagation vnto the Gospell helpe and vigor to the lawes ease honor and obedience vnto the Gouernors vnity and quiet to the people and lastly certaine happinesse and blessing to them all For the which doctrine whosoeuer argues pleadeth for GOD for his glory for his worship for his Commaundement and will for his Word his Sacraments and inuocation for the Lawe for the Gospell for Moses and the Prophets for CHRIST and his Apostles for the vpholding and flourishing estate of the Church and Common-wealth of Schooles and Vniuersities and of the faithfull Ministrie of Christ In a word they pleade for the wearied bodies rest for the euill conscience quiet for the sound practise of godlinesse and mercy in a certaine settled and constant order And so by consequence for heauen it selfe The contrary iudgement worketh contrary effectes For it depriueth GOD of his honour the Church of Religion the Common wealth of order the body of rest the soule of instruction the life of direction the word of attendance the ministery of reuerence and drawes along a world of inconueniences and mischiefes besides For it plainely breedeth slouth and scandall in the Ministry neglect meere contempt of Ministry in the people confirming blindnesse and superstition in the ignorant quenching the zeale of the more forward strengthening the hands of the more wicked and giuing liberty to them that are too apt to take it of profaning of the Sabbaoth day of God It hinders the course of the Gospell depriueth of the meanes of godlinesse it defaceth the beauty cuts in two the very sinews of the Church enlarging Sathans horrid kingdome and power of darknes by giuing strength to Athisme Papisme and carnall gospelling Abolishing the Vniuersities by ineuitable consequence and shaking the frame and fabricke yea poysoning vp the vitall powers of the very Common-wealth And in a word drawing on confusion irreligion Barbarisme Gods curse and vtter desolation on them all Wherefore the truth of this doctrine of the Christian Sabbaoth being cleere it followeth that all aduersarie iudgements to it are condemned whether they bee Swinckefeldians that wil haue no ministry or Familists and their fellow Anabaptists that wil haue no Sabbaoth or Iewes that insist vpon the Legall Sabbaoth or Papists that hold the Sabbaoth sanctified by their impious Masse and other Antichristian Idolatries and will-worships or Libertines that giue themselues others liberty to labour on the Sabbaoth or to profane it by vaine sports games recreations feastinges dauncings Maypoles Church-ales stage-playes and the like more then heathenish vanities or whatsoeuer may be called the will or wayes of man or whatsoeuer tendeth to profane or hinder the effectuall sanctifying of the Christian Sabbaoth whose seuerall obliquities being opposite to al sound iudgements and Christian practise sufficiently manifest the falshood of themselues and mutually confute each other being compared with the truth of God It remaineth that thou bee exhorted O Christian peruset of this truth of God vnto the conscionable carefull practise of the Christian Sabbaoth Consider vvith thy selfe the reasons that haue been alleaged and let the euidence of them cause thee to captiuate thy thoughts vnto them And know that if among them all but one bee true it is enough one is too much for a Christian man to depraue or cauell at who beleeueth a Iudgement day to come I doubt not but a man might more easily perswade the multitude to any extreamity then to the right and so to break the Sabbaoth then to keep it holy corrupted doctrines are familiar to corrupted nature And it is not hard to perswade vnto that liberty which all men pleade for and pursue Nay more it is not possible for any man to teach that liberty which the most part wil not far exceede in practise So vnseasonable are the doctrines of letting slacke the reines of godlinesse vnto this head strong and vnruly age of ours and so vnsound against the which all sound and learned iudgements and godly Churches pe●sons practise are oppositely set And therfore if the Apostles and all faithfull teachers and seruants of God haue walked in this path before wherin they passed through and from this world without either outwarde inconuenience or inwarde wound of conscience but with much spirituall profit and sensible increase of knowledge and of grace and with continuall finall and vnspeakeable peace and comfort who will not hazard the imitation of their practise for the gayning of like benefite Or who that hath not set his conscience and common sense to sale will leaue the certaine way of all the Saints and seeke a newe found way which no man euer went to gaine the blessings they enioyed For did they enioy so great benefits by sanctifying this day and doest thou think to get them by profaning it My iudgement is he that will haue a way of his owne finding it were fit hee enioyed a heauen of his owne making But O Christian Reader if euer thou wilt sanctifie thine euerlasting Sabbaoth in heauen Learne then effectually to sanctifie it vpon earth according to the Commaundement and wil of God which if the more wilfull will not do who walke in the wide way of the greater part of men yet Christ shall not want to sanctifie a day vnto himselfe It shall be done in despight of them without them and they shall melt away in leauing of the truth they sawe and winked at And albeit the Pharisees do still despise the counsell of God against themselues and some peruerse ones will be euer carping and corroding of this truth yet Wisedome will be iustified of all her children GAL. 6. 16. As many as walke according to this rule peace shall be vpon them and mercy and vpon the Israell of God The Practise of the Christian Sabbaoth according to the WORD THe Practise of the Christian Sabbaoth standeth eyther in 1. Praeparation to it 2. Sanctificatiō of it I. Praeparation is a fitting of our selues before hand to perform the duties of the Sabbaoth according to Gods wil vvhich dutie the Church of God among the Iewes did most carefully vse and practise the day before the Sabbaoth Mark 15. 42. Luk. 23. 54. A duty needefull in respect of 1. The glorious praesence of God in whose sight we are and before whom we are more specially to praesent our selues the next day Esa 1. 12. Habac. 1. 13. 2. In respect of the holinesse and purity that is required of vs in vsing the sacred ordinaunces