Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	exercise_n	sabbath_n	1,105	5	9.4980	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

God so the manner of celebrating and keeping it holy is to be learned out of the word and neither custome nor authority ought to giue liberty for such workes vpon the Lords day as are not warranted by the word First we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were for those things are abolished which appertained to the Iewish Sabboth First the prescript of the day Secondly the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law Thirdly the typicall shadowes and significations of their Sabboth as first it betokened their rest in Canaan then the rest and peace of the Church by Christ Hebre. 4.3 5. Fourthly the strickt and precise rest wherein Christians haue more liberty then the Iewes had and againe they obserued their rest as being properly and simply and in it selfe a sabboth daies duty but we doe consider it as being referred to a more principall end as making of vs more fit for spirituall exercises Secondly we allow these workes to be done First opera religiosa or pietatis the religious workes and conferring to piety as the Priestes did slaye the sacrifices vpon the Sabboth and yet brake not the rest of the Sabboth Math. 12.5 so the people may walke to their parish Church though somewhat farre off the Pastor Minister may goe forth to preach yea and preaching is of it selfe a labour of the body to study also and meditate of his Sermon to ring the bels to call the people to the Church all these are lawfull as being helpes for the exercises of religion Secondly opera charitatis the workes of mercy are permitted as to visite the sicke the Phisitian to resorte to his patient yea to shew compassion to brute beastes as to helpe the sheepe out of a pit Math. 12.11 Thirdly opera necessitatis the workes of necessitie as the dressing of meat and such like Math. 12.1.3 Our Sauiour excuseth his Apostles for plucking the eares of Corne when they were hungry As for opera voluntaria workes of pleasure and recreation we haue no other permission to vse them then as they shal be no le ts or impediments vnto spirituall exercises as the hearing of the word and meditating therein and such other Otherwise they are not to be vsed Augustine saith speaking of the Iewes who did greatly prophane their Sabboth in sporting and dalliance Melius toto die foderent quàm toto die saltarēt It were better for them to digge all day then to daunce all day euen so verily it were better for many poore ignorant people that vpon the Sabboth giue themselues to drinking and quaffing gaming if they should goe to plough or cart all the day But as for other seruile workes as to keepe Faires and Markets vpon the Lords day to trauell themselues their seruants and beastes vpon the Sabboth it is flat contrary to the commaundement of God and the practise of the Church Nehemiah 13.16 where there is no extream and vrgent necessitie so that it is not to be doubted but that as the keeping of the Lords day is a moral commaundement so also the manner of the obseruing thereof in sanctifying it and resting therein is morall the ceremonies of the rest being abolished that is the Iewish strictnes thereof and the opinion which they had of their rest as being simply a part of the sanctifying of the Sabboth But we doe consider it as referred vnto more principall duties and obserue it not as of it selfe pleasing God but as making vs more fit for spirituall exercises Contrary to these rules we acknowledge neither power in Ordinaries nor priuiledge in custome to dispence with the sanctification of the Sabboth The Papists THey affirme that the Apostles altered the sabboth day from the seaueth day to the eight counting from the creation and they did it without scripture error 62 or any commaundement of Christ such power say they hath God left to his Church This then they holde that the sabboth was changed by the ordinarie power and authoritie of the Church not by any especiall direction from Christ thereupon it followeth that the Church which they say cannot erre may also change the sabboth to any other day in the weeke Rhemist Apoca. 1. sect 6. The Protestants 1. THe Apostles did not abrogate the Iewish sabboth but Christ himselfe by his death as he did also other ceremonies of the Law and this the Apostles knew both by the scriptures the word of Christ his holy spirite 2. They did not appoint a new sabboth of their owne authoritie for first they knew by the scripture that one day of seauen was to be obserued for euer for the seruice of God and exercise of religion although the prescript day according to the Law were abrogate for the Lord before the morall law was written euen immediatly after the creation sanctified the seauenth day shewing thereby that one of the seauen must be obserued so long as the world endured Secōdly they knew there was the same reason of sanctifiyng the day of Christs resurrection and the restitution of the worlde thereby as of sanctifiyng the day of the Lords rest after the creation of the world Thirdly they did it by the direction of the spirite of God whereby they were so directed and gouerned that although they were fraile men by nature and subiect to error yet they could not decline in their writings and ordinances of the Church from the truth which assurance of Gods spirite in the like measure the Church hath not but so farre forth is promised to be led into all truth as she followeth the rule of truth expressed in the Scriptures Wherefore the Church hath no authority to change the Lords day and to keepe it vpon Munday or Tuesday or any other day seeing it is not a matter of indifferency but a necessary prescription of Christ himselfe deliuered by the Apostles for the Lords day began in the Apostles time and no doubt by their Apostolike authority directed by the spirite of Christ was instituted Act. 20.7 Apocal. 1. ver 10. Neither can there come so long as the world continueth so great a cause of changing the Sabboth as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued is perpetuall The Papists errour 63 4. THey affirme that the keeping of the Lords day in stead of the Iewish Sabboth is a tradition of the Apostles and not warranted by Scripture Rhemist Math. 15. sect 3. The Protestants THe obseruation of the Lords day is not deliuered by blinde tradition but hath testimony of holy Scriptures 1. Corinth 16.2 Act. 20.7 Apocal. 1.10 and the obseruation thereof is according to Gods commaundement not after the doctrine of men Fulk ibid. The Papists errour 64 5. THey teach that the Lords day is commaunded and likewise kept for some mysticall signification not onely for the remembraunce of benefites already

sect 8. Ans. 1. In this place Christ reproueth the Pharisies for their swearing and condemneth it by this argument that howsoeuer they thought it a smal matter to sweare by the Temple yet in effect they did sweare by God himselfe See thē the boldnes of these men that dare iustifie swearing by creatures by the same reason that Christ condemneth it 2. Our Sauiour saith nothing but this that in euery othe there is an inuocation of the diuine power and therefore whosoeuer sweareth by a creature committeth idolatrie in making it his God The Protestants 1. THat it is great impietie to make vowes vnto Saints it is thus proued Isay 19.21 In that day the Egyptians shal know the Lord and shal do sacrifices and vow vowes vnto the Lord. But sacrifices are not due vnto saintes but onely to God therefore neither vowes Againe the vowes of Christians are not to binde them selues to go in pilgrimage or to offer vnto this Saint or that this Image or that as Augustine saith alius pallium alius oleum alius ceram one voweth a cloke another oyle a third a wax Candle God careth not for these vowes saith he Sed hoc quod hodie redemit ipsum offer hoc est animam tuam But offer and vow vnto God that which as this day hee hath redeemed that is thy soule The vowes therefore of obedience and repentance and all Christian dueties are the true vowes the vowing of body and soule to the seruice of God Rom. 12.1 But this can not bee vowed vnto any but to him that redeemed vs Ergo not to any Saint 2 That wee ought onely to sweare by the name of God the scripture is plaine Deuteron 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name and by no other Exod. 23.13 But saintes are not to be feared nor serued for the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt worship God which kinde of worship the Papists themselues dare not attribute to saintes Ergo neither are we to sweare by them Againe to sweare is to cal him to witnesse by whome we sweare and so to make him our God for whom we sweare by wee confesse to be a searcher and knower of our hearts and a reuenger of false swearers To sweare then is to call God to witnesse Quid tu facis cum iuras Deum testem adhibes Augustine What doest thou when thou swearest Thou callest God to wintesse But they that sweare by saints call them to witnesse and none els are called to witnesse but they by whom they sweare Ergo they make Saints their Gods seeing God is called vpon in euery oath THE SECOND PART OF THE distinction of the two kindes of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists error 26 THat kinde of worship which is proper to God they say is fitly expressed by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is this word vsed but for the worship of God the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for all kind of seruice both of God men so that the religious worshippe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely to be giuen to God the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee attributed to Angelles and Saintes Bellarmine Cap. 12. The Protestants This distinction is but of late inuented and coyned of our aduersaries somewhat to countenance them out in their idolatrous and superstitious worship of saints We thus do refell it Argum. 1. This distinction helpeth them not for heere are onely two wordes which doo betoken two kinds of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the religious honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ciuil dutie such as seruants performe to their masters They should haue found out three names for their three kindes of worshippe they haue gained nothing by this distinction but that ciuill adoration is due vnto Saints such as is giuen to men vpon earth As for their fayned word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called a superseruice when they can find it in scripture they shal know more of our minde and yet receiuing this terme it signifieth but a more ciuill seruice it betokeneth not a new kinde of religious worship Argum. 2 Neither are the wordes so vsed as they make vs beleeue for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they make proper for the seruice of God is applyed to men as Leuit. 23. Opus seruile non facietis You shal do no seruil work the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lodouic Viues also sheweth out of prophane authors that somtime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the seruice of men or maids to their masters in 10. lib. Aug. de ciuit Dei cap. 1. So contrariwise the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in scripture for the proper seruice of God as Gal. 4.8 Ye did seruice to them that by nature were no gods the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo religious seruice is only due vnto God not to Angelles or saints for they are not by nature gods Augustine saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò nō nisi Deo tanquam Deo quaest in Exod. 94. Religious seruice is due vnto God as Lord religious worship is onely due vnto God as he is God THE THIRD PART CONCERNING the kissing of holy mens feete The Papists IT is a signe of reuerence done both to Christ and other sacred persons as Prophetes Apostles Popes or others representing his person heere vpon error 27 earth Rhemist act 4. sect 3. Argum. 1. The Shunamite fell downe and embraced Eliseus feete 2. King 4.27 Ergo the Popes feete ought to be kissed Ans. 1 Your popes must be first as holy men as this Prophet was who was thus reuerenced for his holynes before they can challenge the like honor 2 This reuerence to the prophet was voluntary in the woman not looked for or exacted by the prophet as the pope looketh for it of duty 3 Heere is no mention made of kissing of feete but onely that she caught him by the feete which was partly a signe of her ioy that she had met with the prophet partely by this sodain and disordered gesture the prophet perceyued that she was troubled in minde for Gehazi would haue thrust her away but he said Let her alone for her spirite is troubled within her 4 This is no warrant for the pope to offer his feete to be kissed of Kinges and Emperours because the woman fell downe at the prophetes feete think you that if the King of Israel had so done the prophet would haue suffered it Argum. 2. Marie kissed Christs feete Ergo the popes feete ought to be kissed Ans. What arrogancie is this that the pope a mortall and sinfull man should challenge that honor which was done to Christ being God in the flesh and void of sinne He might also

Martyrs and so to bee saued for Macrobius writeth that one of Herods sonnes which was nursed in those parts was slaine among the rest the infants which were saued were within the promise and belonged to the couenant and so could not bee lost their saluation depended of their free election before God it was not purchased by the very act of their dying Secondly the theefe also vpon the Crosse was iustified by his faith and beleefe in Christ. And therefore Augustine doth chiefely commend his faith Tunc fides eius de ligno floruit quando discipulorum emarcuit Then his faith did as it were bud and flourish out of the tree of the crosse when the faith of the Disciples withered The Protestants NEither the outward worke of Martyrdome nor contrition doe iustifie or giue remission of sinnes but the faith onely of Martyrs and penitent persons whereby they apprehend Christ. Argum. 1. Saint Paul saith 1. Corinth 13.3 That if a man giue his bodie to be burned and haue no loue it profiteth not Ergo it is not the outward act of Martyrdome but an effectuall and liuely faith working by loue which pleaseth God Argum. 2. Neither is the bare worke of sorrowe and contrition in it selfe acceptable to God for there is a worldly repentance that causeth death there is a godly repentance not to be repented of which worketh in vs care zeale feare desire which are the fruites of faith 2. Corinth 7.10.11 Ergo it is faith onely that maketh all our workes to be accepted of before God for without faith it is vnpossible to please him Hebr. 11.6 The Papists 2. MArtyrdome and contrition or conuersion of the heart vnto GOD error 102 though they bee no Sacraments yet may supplie the lack of Baptisme Bellarm. ibid. Argum. Martyrdome in the scriptures is rightly called a Baptisme as Christ speaking of his death saith I must bee baptized with a Baptisme Luk. 12.50 And therefore it may fitly stand in stead of Baptisme Ans. If euery thing that hath the name of Baptisme may bee vsed in place thereof then adde vnto your number of such deuised supplies the Pharisaicall washing of cuppes for they are called baptismata calicum the Baptismes or clensings of cuppes Mark 7.4 The Protestants WE neede not any such supplies to make good the want of Baptisme neither is it safe so to doe 1. It is great presumption and boldnes without warrant of Gods word to giue the effect and blessing which God hath annexed to the Sacraments to any other externall worke for what is this else but to institute other Sacraments then Christ left And shall wee not thinke that God by his spirite can better supplie the losse and the want of the Sacraments then we by our owne inuentions can helpe our selues 2. Concerning contrition of the heart if you vnderstand by it true repentance and withall a vowe and true desire to receiue the Sacrament of Baptisme which cannot bee obtained because of some remedilesse necessitie that in such a case it standeth as auailable as if a man had been actually Baptized for thus the Rhemists expounde themselues annot Iohn 3.2 I pray you what greater necessitie is there now of Baptisme then of the other Sacrament For this is true and we willingly grant that euery man that shall be saued must either receiue the Sacraments or haue a desire vnto them for the neglect and contempt of the Sacraments without repentance is a sinne damnable And thus you ouerthrow your selues making Baptisme necessarie without necessitie 3. Augustine admitteth none of these supplies but onely Martyrdome Nemo fit membrum Christi nisi aut Baptismate Christi aut morte pro Christo No man is made the member of Christ but either by the Baptisme of Christ or in dying for Christ here Augustine maketh but one supplie of Baptisme they make two When men followe their owne inuentions there can be no agreement THE FOVRTH QVESTION WHETHER women and Lay-men ought to baptize The Papists error 103 THey hold that not onely Lay men but Pagans that are not baptized themselues yea and women also may be ministers of Baptisme in a case of necessitie eBllarm cap. 7. Argum. Exod. 4. Zipporah circumcised her sonne and the Lord was pleased therewith and went away from Moses whom hee came against to haue slaine him Ergo women may as well now minister Baptisme Ans. First there is not the like strict necessitie of Baptisme as there was then of Circumcision for if euery man childe were not circumcised the eight day the Lord threatned to cut him off from among the people Genes 17.14 But Baptisme is not tied or limited to any such time or number of dayes Secondly there was great necessitie which enforced Zipporah to circumcise her childe for they had neglected the time and passed the stint of dayes wherefore the Lord strooke Moses with sicknes and being not able himselfe to performe that duetie his wife in great haste taketh the childe and cutteth him to saue her husbands life but shee in great indignation cast away the fore-skin from her knowing that shee was constrained to commit an vnwomanly act There cannot bee any such necessitie of Baptisme as there was then of Circumcision which was to be done within a certaine compas of dayes Thirdly you may as well proue by this example that a woman may baptize the Bishop Priest or Deacon standing by which notwithstanding you hold vtterly vnlawfull as that it is lawfull for her to baptize For Zipporah did it in the presence of Moses The Protestants NEither lay men of what calling soeuer nor yet Midwiues or any other women ought to bee suffered in a wel reformed Church to baptize infants neither are they authorized so to doe amongst vs. Argum. 1. The commission and charge to baptize was giuen onely by our sauiour Christ to his Apostles and all lawfull Ministers their successors Matth. 28.19 Ergo Lay men and women in baptizing goe beyond the commission of Christ. Argum. 2. The preaching of the word and administration of the Sacraments are and ought alwaies to be ioyned together And the care and charge of both is committed to Pastors and Ministers lawfully ordained Goe saith our Sauiour and teach all nations baptizing them Matth. 28.19 But it is not lawfull for women to preach the word 1. Corinth 14. vers 35. Ergo not to baptize Argum. 3 If it be lawfull for such to baptize it is onely in the time of necessitie but there is no such necessitie as we haue shewed of Baptisme Ergo it is not at all lawfull for them Augustines iudgement is this if a Lay man doe giue Baptisme Nescio an piè quis dixerit esse repetendum I cannot tell whether it may well bee iterated or repeated Hee dooth not allowe Lay men to baptize but is of opinion that they are not to bee baptized againe that receiue Baptisme at their handes Yet hee speaketh vncertainelie I cannot tell saith he and so we will conclude with