Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	law_n	moral_a	2,108	5	9.1759	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78514	The seventh-day Sabbath· Or a brief tract on the IV. Commandment. Wherein is discovered the cause of all our controversies about the Sabbath-day, and the meanes of reconciling them. More particularly is shewed 1. That the seventh day from the creation, which was the day of Gods rest, was not the seventh day which God in this law commanded his people to keep holy; neither was it such a kinde of day as was the Jewes Sabbath-day. 2. That the seventh day in this law commanded to be kept holy, is the seventh day of the week, viz. the day following the six dayes of labour with all people. 3. That Sunday is with Christians as truly the Sabbath-day, as was Saterday with the Jewes. / By Thomas Chafie parson of Nutshelling.	Chafie, Thomas.	1652 (1652)	Wing C1791; Thomason E670_3; ESTC R207035	89,318	121

their seventh day sacred Chap. 10 3. The vain opinion of some who think that the Sabbath that is the seventh day of the week must be the day of Gods rest Chap. 11 4. What a week is and what the week is and that the seventh day of the week is the Sabbath Also why many of the ancient Writers called the Jewes Sabbath the day of Gods rest sith they knew that it could not be that very day Chap. 12 5. Weeks proved to be from all Antiquity Chap. 13 6. Week-dayes had their names from the planets as they were the Heathen-gods and not from their supposed hourely Government Chap. 14 7. Sunday was the Gentiles seventh day of the week sacred to the Sun and most probably was the seventh day sacred with the Patriarchs before Noahs flood Also that Christians did not neither ought to have chosen any other then the Sunday for their seventh sacred day although it had been much abused before to idolatry Chap. 15 What it is to keep holy and sanctifie the Sabbath day Chap. 16 2. The Lords special provision to bring all people to a heedful keeping the duty commanded set out in sundry particulars Chap. 17 THE SEVENTH-DAY Sabbath EXOD. 20.8 9 10 11. Remember the Sabbath-day to keep it holy Six dayes shalt thou labour and c. CHAP. I. The Division of the Text. The Artificial Day THe Lord God who made Heaven and Earth and all for the good of man made man for his own honour in his own Image and to bear his Image in the world to his glory done by the due observation of the Moral Law whereof this fourth Commandement is a part in which God maketh known unto man the special time and day which he hath destinated unto his worship commanding man to sanctifie the same and keep it holy to the Lord. In this text are these two parts First the duty commanded which is to keep holy the Sabbath-day Secondly the care and provision had by the Lord for mans heedful keeping and observing the same in all the other words and branches of this Commandement I will first treat of the duty commanded and in it for our better observing the Sabbath-day we are to know First what the Sabbath-day is that is here commanded to be sanctified Secondly what it is to sanctifie the same or to keep it holy Touching the former of these we are to know First what kinde of day the Sabbath is to be Secondly what day it is to be in order or tale Concerning the former of these There be foure kindes of dayes which we shall meet with in holy Scripture 1. The Artificial day 2. The Universal day 3. The Horizontal day 4. The Meridional day These termes or appellations I confesse are not common but the use of them is needful for the better distinguishing them one from the other whereby it may the better appear which of these kindes of days the Sabbath-day ought to be And now I will 1. Shew what every of them is 2. How they differ the one from the other 3. Which of these kindes of days man is to observe and keep for his Sabbath Of the Artificial day The Artificial day as it is generally taken is the whole time between Sun-rising and Sun-setting with any people This kinde of day was especially in use with the Jewes They divided this day alwayes into twelve equal parts which they called hours which hours were ever proportionable to the day In Summer-time the longer their day was the longer were their houres and at Winter when their day was not ten of our houres yet was it twelve of theirs Of this kinde of day mention is made in divers places of sacred Scripture a Iohn 11.9 Psal 104.23 Mat. 20.2 3 6. And the houres thereof are now called Jewes houres b Horae Jndaicae And Antique houres c Horae Antiquae for that not only the Jewes but other nations also did anciently so divide the day into twelve such houres Thus was their Dial divided into twelve houre-lines whereof the fifth Persius d Pers Sat. 3. Quinta dum linea tangitur umbrá will have to note out the fifth houre with them which is about ten of the Clock with us Martial e Mart. li. 4. Epigr. 8. Prima salutantes atque altera continet ●o●a c. also in twelve verses distinguisheth the twelve houres of the day then in use in the like manner CHAP. II. The Vniversal day The dayes of the Creation Why Moses set the Evening before the Morning THe Vniversal day is that which is one and the same day in all places through the whole Universe as well in respect of its beginning as of its duration and ending It is not one day at one part of the earth and another day at another part but when it beginneth or endeth any where it beginneth or endeth every where at the same time This kinde of Day cannot properly be said to begin either in the East or in the West or at Sun-rising or at Sun setting or at Midnight or at Noon as other kinde of dayes do For there is neither East nor West nor Sun-rising nor Sun-setting nor midnight nor noon in respect of the world though in respect of the parts of the world all and every of these may be said to be yet so as what is East or morning to one part is West or Sun-setting to another part and midnight to one part is midday to another part but neither of them properly can be so said to be the whole world Such kinde of dayes were those which Moses spake of in the first of Genesis a Gen. 1.5 8 13 19 23.31 And of which mention is made in this text and elsewhere b Ex. 20.11 and 31.17 Acts 2.20 Rev. 6.17 2 Pet. 2.9 and 3.7 10. Ioel. 2.31 In six dayes the Lord made heaven and earth c. and rested the seventh day That these dayes which some do terme and fitly enough may be called The dayes of the Creation were such Universal dayes I will endeavour to clear by giving instances in every of them which Moses spake of in rehearsing the Works of the Creation The first of those seven dayes was such an Universal day when it began any where it began every where no where then was it no day nor any other then the first day The first things God made were day and night or light and darknesse They were neither of them in time before the other but were both coëtaneous There was in nature before though not in time a mixed or confused darknesse which Moses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Gen. 1.2 which Arias Montanus correcting Pagnin translateth and calleth it Caligo it was neither perfect day nor perfect night But when God had thence formed the light and made it to shine out of the darknesse d 2 Cor. 4.6 and had divided the light from the darknesse so as that they should never