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	holy_a	rest_n	3,546	5	7.5027	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31437	Diatribe triplex, or, A threefold exercitation concerning 1. Superstition, 2. Will-worship, 3. Christmas festivall, with the reverend and learned Dr. Hammond / by Daniel Cawdry ...	Cawdrey, Daniel, 1588-1664.	1654 (1654)	Wing C1626; ESTC R5692	101,463	214

whole works of our Redemption by him was instituted by himself or his Apostles by him authorized and inspired for this very end comes about once in every week To limit it therfore to one day in a year to remember that Mercy is not an exaltation but a derogation from it If this were done on his owne designed Day wee need not fixe another day 2. The exercises done upon the day are acceptable duties any day therefore upon this True but then any day whereon these duties are done is as holy a Day as Christmas day or if he think the duties are more acceptable for the Dayes sake or for the voluntary dedication of it by men I feare they will be so much lesse acceptable to God and no better than Superstition 3. There may be excesse and Superstition in setting out a day every year as Holy as a woship of God as Super statutum where God requires but one in seaven as Holy for men to command more is too much presumption His reasons against it are invalide 1. Because a dutie cannot be performed without time True but without a set a fixed holy time it may Here 's a fallacie from time as a naturall and necessary adjunct of an action to Time as Holy as Worship Which yet is not observed by the Doctor For he with others seemes to hold Time in the 4th Commandement to be onely an Adjunct of worship as of any other action but we think Time in the 4th Commandement is a part of worship And this I think they do make it in this present case For they doe not onely make the duties praying praising preaching c. a part of worship Sees 48. which they are every day when they are performed but the very Dedication and observation of the Day it selfe to be a voluntary oblation a Freewill-offering an honour and service to Christ as wee shall hear 2. Abraham saies he rejoyced to see this day and the Angells rejoyced on the very day c. So would we if wee knew the Day but this does not prove that they intended to set that day apart as Holy without command from Christ the Lords day being appointed for that end 3. The abstaining from labours is partly though not onely the excesse for it makes it necessary as a duty of an Holy day when God hath not made it necessary having allowed 6 daies for mens own works though Rest be agreeable to holy duties Festivities and Fasting daies of Gods command yet then it presupposes a Command of God for those Duties and Daies Or if the Time be onely an Adjunct of those duties then Rest is necessary onely naturali necessitate not moralj because no man can solemnly for any time wait upon God in holy duties and his labours too But this is necessary any day when holy duties are performed 4. For the 25 th day of December to be the day of Christs birth wee shall speake to it hereafter ad sect 36. Onely wee observe what he saies upon the mistake of the day That the mistake will be very pardonable in those who verily think they are not mistaken They doe perform the businesse of the day as compleatly and substantially on a mistaken day as on the true one and the excuse of blamelesse ignorance will wash away greater errours than this if an errour Does not this sound somewhat like the Papists Doctrine of veniall sinnes It puts me in mind of a subterfuge of Bellarm. and others when we object upon their owne confessions that there may be danger of Idolatry in the Sacrament if the bread be not transubstantiated into the body of Christ They answer There is no danger of it to one that fimply beleeves it is and worshiping after his wonted manner For in such things humane certitude is sufficient So Jacobs lying with Leah instead of Rachell ignorantly was not guilty of adulterie c. This is saiesacute Chamier not to take away Idolatrie but to stupifie the Idolater can any ignorance be blamelesse against a Law of God or wash away an Errour without the blood of Christ Would not Christ have revealed the very day if he had intended the day to be kept holy as a worship of himself But I shall put him a case Suppose the Jews had mistaken the day of the week for the Sabbath or the day of the month for the Passeover had they not sinned because they thought they were not mistaken Had the business been as compleatly and substantially performed on a mistaken day as on the true one When the very day was as strictly commanded as the business it self Let him consider it I shall here insert the judgement of the learned Chemnitius who though he allow the observation of this and other Festivals as a Lutheran with a reservation of Christian liberty Exam. Conc. Trid. p. de diebus Fest p. 265 without necessity of obligation c. yet he notes no less then thirteen wayes or kinds of Superstition in Papists observation of Holy daies We note some of them 1. In placing Holinesse in the dayes which God hath not placed in them 2. Esteeming the services then done better and more holy and acceptable then if done on other dayes 3. Placing the worship of God on them in ceasing from labours and frequenting of Churches 4. Forbidding of labours on those daies when they hinder not the publick Worship 5. In the Necessity of observation 6. In the multitude of them To which may be added that 7. They discriminate persons to be more or lesse holy as they observe or neglect them And lastly as more grace and blessing is expected from such voluntary uncommanded observances Now how far many men amongst us are guilty of all or some of these kinds of Superstition it remains to discover First for placing holiness in them equall with the Lords day and above other dayes It appears both by mens words and deeds By word in calling them Holy daies and equalling them with the Lords day See Sect. 59. To be esteemed above other daies of the year c. consecrating it from common to sacred uses as both of the Churches instituted The Doctor himself sect 20. calls this Festival most sacred and sect 24. tels us The day hath been observed if not much more certainly as strictly as any Lords day in the year c. And so it was in all Cathedrals at least with more solemn services with stricter cessation from sports then on the Lords day on which sports were permitted but no touching cards or dice that day Sect. 77. being more then lawfull pious in it self Ibid. Secondly not onely the services but the observation of the day also was esteemed an higher piece of service than that of the Lords day more acceptable then commanded worship because more voluntarie So the Dr. often Thirdly Sect. 59. An oblation to God in honour to him c. Treat of Wilworship sect 29. See sect 59. people may not

the Lawes of the Church and so it proceeds from obedience to superiours Vid. Append a dutie of the 5th Commandement But to the particulars we say many things Pract. Catech on 4. Commandement 1. Did he not a little before found the Times or daies designed to publick worship upon the equity or morality of the 4th Commandement Hear what he saies of the Importance of that 4th Commandement It is a designation of Time for the speciall performing of Gods publick worship and again It is not onely lawful but necessary to set apart some times for Gods service he means by that Commandement Then say I if the 4th Commandement do necessarily require a designation of some Time for worship private as well as publick for so hee resolves in answer to the next question there does not the same Commandement as necessarily require the observation or sanctification of that Time but it must be reduced to the 5. Commandement Let him remember what he saies in his Treatise of Will-worship Sect. 4. If the matter of the command were before commanded by God 't were then no longer obedience to the Law of the Magistrate but onely to God The application is easie and I adde must God be beholden to men either for the designation or observation of his due Time by a duty from the 5th Commandement What if Superiours be so prophane See Sabbath Redevivum at large these things as to set apart no time for Gods worship or not to enjoine and require the observation of that Time is every man free to observe some or none at his pleasure what if there be no Publick Worship what if a man be and live in places where neither Time nor Publick Worship is appointed by Superiours is hee now at libertie to take all Time as his own so it seemes by this Doctrine if men observe Times Lords day and others onely as a dutie to Superiours in the 5th Commandement 2. He takes for granted that the Designation of the sufficient Time due and necessary by the 4th Commandement is in the power of men Church or state which we say belongs onely to God 3. He also supposes that the Church or State hath power to Sanctifie a Time so that it must not ordinarily be mixed with prophane and common uses which wee think God onely can doe 4. He also takes it as granted that the Church may designe as little or as much as few or as many Times or Daies as they shall think fitt and that ordinarily in every week or month or year without Sperstition as an act of piety which we suppose they cannot do without prejudice to the 4th Commandement and to Christian liberty seeing the burden of Jewish Holydayes is taken off by Christ and we reduced to the 4th Commandement as for one day in seaven to be holy so for our allowance of six daies for our own works The result of this answer is this that they that retain this usage of the Festival as a day made Holy by the Church or state are both injurious to God in usurpation upon his prerogative in the 4th Commandement and also guilty of Willworship in holding up a Worship not commanded by God against the second Commandement 2. In respect to those who first instituted it without command from others in whom onely it is called Will-worship they are free from guilt too 1. because among the Jewes some Feasts were instituted that of Purim and of the Dedication without command c. 2. Freewill-offerings of this Nature are to be the more not the lesse acceptable for being voluntary To this we say in generall it may be Will-worship to observe what is commanded by others as well as to institute worship without a command In speciall to the first reason the Feasts instituted by the Jewes we shall speak anon here sect 29. To the second of Freewill-offerings wee say 1. These Holydayes of mens Institution are not like those Freewill-offerings of the old Law as we have shewed upon his Treatise of Willworship sect 29. 2. We add it is not in the power of men to institute any worship not commanded by God and is flatly against the second Commandement But these Holydaies are by him made parts of Worship 3. Suppose the Jewes should have made more Holydaies yearly than God commanded would they have been accepted should they not have heard who required these at your hands wee may guesse by their Fasts which they appointed God instituted one Fast onely once a year upon the Expiation day They in their captivity appointed more in the 5. and 7. month yearly but what acceptance found they see Zech. 7.5 when yee fasted and mourned in the 5. and 7. month even those 70. years did yee at all fast to me even to me And may not Papists who have a Saint and an Holyday allmost for every day in the year be justified by this arguing Hath it not a great shew of wisdome Piety Devotion to devo●e most of their time to God Are they not their Free-wil-offerings the more acceptable because voluntary and uncommanded Let no man say they dedicate those daies to Saints and Invocate the Saints c. and that makes them abhominable But suppose none of those but the Holy daies be as the Church of England expressed herself devoted onely to the honour of God but yet esteemed as more holy aad as a Worship of God and more acceptable to God because voluntary even these and that other that it s done without command of God will denominate them Will-worship and so odious to God And so much for that Secondly he comes now to vindicate it from Superstition and saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Supestitum cultus worshiping of Daemons or soules of dead men but its little lesse then blasphemie to number Christ with them c. To which we say For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Superstition wee have considered it in his Treatise of Superstition and have found him granting the sense of them to be farre larger than the Worshiping of Daemons And wee have proved it rather to signifie any false Superradded worship not commanded of God A Nimiety or excesse of Religion as Super statutum above the Law of God In a word any false worship of the true God which is exemplified in many particulars there amongst which this is one In placing the worship of God or more holinesse in things times places c. then God hath placed in them Wee shall consider what he saies to vindicate this Festivall from it 1. The Birth of Christ is a mercy of such excellent quality that it can never be overvalued c. This is granted But to Institute a day as Holy without command of Christ for an Annuall commemoration of this is above the power of any Church and a Superstitious presumption and withall needlesse considering that the Lords day which includes the commemoration not onely of his Birth but his Resurrection and the