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	week_n	1,884	5	10.1877	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B09144	An explanation of the solemn advice, recommended by the Council in Connecticut Colony, to the inhabitants of that jurisdiction, respecting the reformation of those evils, which have been the procuring cause of the late judgments upon New-England. By Mr. James Fitch ...	Fitch, James, 1622-1702.; Mather, Increase, 1639-1723.; Fitch, James, 1622-1702. Brief discourse proving that the first day of the week is the Christian Sabbath.; Connecticut. Council.	1683 (1683)	Wing F1063; ESTC W24614	58,047	146

to be our Christian Sabbath we may see in 1 Cor. 16.12 1. That which is there exprest is by way of precept and injunction for so the Apostle saith he had given order concerning the collection of the Saints and therefore not left it as a matter of indifferency or liberty but whosoever did neglect this did transgress the Apostolical precept and order 2. This order for the collection for the Saints was not only sent to the Churches at Corinth but to the Churches at Galatia so that it was an order and injunction common to the Churches 3. The order did not only respect the collection it self but the time and day of it that upon the first day of the week let every one lay by him in store as God hath prospered him so it is express in the 2 d. verse now the Argument follows Arg. The first day of the week was either a common and indifferent day or a holy day the day of the Christian Sabbath but no common and indifferent day for how could the Apostle by his injunction and order make it necessary for the Churches to attend this work of mercy collection for the Saints on the first day of the week if it was but a common day and thus esteem one common day above another contrary to his Doctrine Rom. 14.5 far be it from us to think that the Apostle could so contradict his own Doctrine but it was because the first day of the week was made to be a holy day and such works of mercy are very suitable unto the day 2 Arg. Or thus the Apostle did order collection for the Saints to be on the first day of the week either because it was the Christian Sabbath or for some other reasons but I have so long waited to he●r of some other reasons why the Apostle should lay an injunction upon all Churches to have such an honourable respect to this day without any consideration of it as the Lords Day and Christian Sabbath and all the Objectors and Cavillers against the first day of the week the Lords day have not brought forth the least appearance of any reason to the contrary that I confess I begin to think that the Opponents themselves within themselves have received a Sentence of despair of giving any reason only they have travelled and brought forth one poor Objection that there is not a word spoken of a Sabbath here and who saith there is but the Argument is taken from the Apostles Order and by Apostolical Order advanced the first day of the week above any other day and that the reason of this is either because it is the day of the Christian Sabbath or for some other reason which never yet was brought to light and therefore we conclude as in the former that the Apostle by his Doctrine did settle the first day of the week to be a holy day a Christian Sabbath Now in the next place concerning the practice of the Apostles the practice of the Churches of which much may be said in order to their attendance to holy Duties in the first day of the week because it was a day separated for holy Worship but at present we may consider Acts 20.7 First it was a Church assembly there spoken of for it is said the Disciples came together 2. Secondly the end for the sake of which they came together it was for the sake of religious duties that they might partake of the Lords Supper called breaking of Bread in this place as in Act. 2.42 and did not go alone without other Religious performances viz. Prayer and hearing the Word Preached 3. Thirdly It is spoken of as a custom and usuall practice of the Disciples therefore it is said on the first day of the week when the Disciples came together Paul having waited for and taking this opportunity to Preach to them for he abode seven dayes among them but this was the last day his being ready to depart on the morrow as is exprest in the 7th verse Arg. Hence the Argument is Paul and the Disciples with him either kept the Seventh day Sabbath or the first day of the week a Christian Sabbath or else they kept no Sabbath at all if they had kept the seventh day Sabbath that was the day before this First day of the Week then they had a meeting after a Sabbath manner for Religious Duties then the Evangelist would not have spoken of this Meeting on the First day as the only Church Meeting of the seven dayes of the Apostles abode amongst them therefore it was the first day of the Week in which Paul and the Disciples assembled and kept as a Christian Sabbath Much more hath been said by others and I have somewhat more in readiness to say if the occasion calleth for it and God giveth opportunity But at present having proved that the first day of the Week was by the Lord himself made by his Word and by his Works to be the Lords day and our Gospel and Christian Sabbath and his Apostles were guided by the Holy Ghost to settle it in the room and place of the seventh day both by their Doctrine and by their Practice we proceed to make Reply to John R. his Answers to the Questions And concerning his Preface to his Answers I shall at present omit it until I come to his Conclusion and then consider both his Preface and Conclusion together these and the Superscription being to the same Purpose and the same for substance Quest 1. The first Question Are not just and necessary Consequences from Scripture to be taken for the mind of the Holy Ghost in Scripture or else how shall we Answer the Papists against the error of Transubstantiation John R. his Answer is Ans If the Consequence drawn from Scripture is agreeable to the Scripture and no wayes contrary to the Scripture it must be granted truth because it speaks what the Scripture speaks But as to the Papists John R. saith they had no Scripture that said a piece of Bread was the body of our Lord or that our Lord was turned into a piece of Bread or that Bread was turned into our Lord for our Lord did not say to his Disciples Take eat this Bread is my Body as the Papists did affirm therefore they said that which the Scripture did not say so do you say that which the Scripture doth not say for you call the first day of the Week the Christian Sabbath but the Scripture doth not you call every first day of the Week the Lords Day but the Scripture doth not so Reply The Reply to Iohn R. his Answer follows His Answer consists of two parts 1. First partly of a seeming Concession granting that Consequences drawn from Scripture and agreeable to Scripture are truth c. 2. Secondly he compareth us unto the Papists for saying that which the Scripture doth not say and the Argument he gives is If we say the first day of the Week is the Lords day

and distempers 3. Therefore its just with the Lord to leave these to some notorious neglects of relative duties one to another if the Husband be a man of Belial he is likewise a Nabal and folly is with him 1 Sam. 25.25 and will behave himself foolishly or bitterly against the Wife of his Bosome Colos 3.19 If the Wife doeth not subject to her Husband in the Lord as the Church is subject to Christ she will be left to act the part of a Zipporah in a reproachful manner to her Husband Ephes 5 24. Exod. 4.25 If Parents and Heads of Families do neglect obedience unto and to act in imitation of the Heavenly Father and live as if they had no Master in Heaven Ephes 6.9 they will be left either by their rash passions to provoke unto wrath Ephes 6.9 and to discourage those under their Government Col. 3.21 or they will by an unadvised indulgence neglect to bring theirs up in the nurture and admonition of the Lord Eph. 6.4 but let them live like the wild Ass in the Wilderness snuffing up the Wind Jer. 2.24 and if Children are not in subjection to the Father of Spirits they will not behave themselves reverently to the Fathers of their flesh Heb. 12.9 They do not fear God the ancient of dayes and they will behave themselves proudly against the Aged the base against the Honourable Isai 3.5 The like may be said of neglect of duties in a Plantation Church and Common-wealth-Relations if Rulers Civil or Ecclesiastick do not rule actually in the fear of God 2 Sam. 23.3 they will either tolerate intolerable disorders and not care for those things Act. 18.17 or they will lade Men with burdens grievous to be born but they themselves will not touch the burden Luk. 11.46 and will turn Judgement to Wormwood Amos. 5.7 And if a people do not subject to Rulers for the Lords sake they will either pervert Orders and wrest Laws to the bringing in of Disorder and set up corrupt Rulers those of whom the Lord saith he knew them not Hos 8.3 and like People at last like Priest Hos 4.9 or they will despise Dominions Jude 8. and behave themselves as Thorns that the man that shall touch them must be senced with iron 2 Sam. 23.6 The third bitter fruit of Apostasie is Contentiousness Q. How is Contentiousness a bitter fruit of Apostasie Ans Because those who have turned from the right way of true peace with God and their own Consciences are given up to those contentious Principles and Practices which shall break their peace with others 1. There is the right way of true peace with God and with our own Consciences namely to abhor every known sin to deny our selves to mortifie Pride Envy Hypocrisie and all self humoring Lusts Jam. 4.1 and in this right way of peace to take hold of the strength of God Isai 27.4 Luk. 1.79 2. Those who turn from this right way of true peace with God are given up to Contentiousness the things of their peace are hidden from their eyes Luk. 19.42 there is no judgment in their goings they have made to themselves crooked paths and they shall not know peace Isai 59.8 1. Those who strive against their Maker and set Briars and Thorns in Battel against God Isai 27.4 it s no wonder if the best of them be as a Briar and the most upright of them be as a Thorn-hedge Mich. 7.4 2. Those who will not deny themselves for the sake of true peace with God and their own Consciences let it not seem strange if they will not deny themselves to please others in that which is good and would be to edification Rom. 15.27 3. Those who have vexed the Holy Spirit of God by their Rebellion or Unfaithfulness Isai 63.10 they will grieve others by their giving offence or rashly taking up of offences or contentious manner of managing offences and will make divisions Rom. 16 17. 4. Those who never had the sense of the sweetness of true peace with God and their Consciences cannot in a right Gospel sense be kind and tender-hearted ready to forgive as God for Christs sake forgiveth Eph. 4.32 These have broken the staff of beauty and the staff of Bands and Brother-hood shall likewise be broken Zech. 11.10 14. 5. Those who have been wonted to flatter their own Souls with a false peace and to heal the hurts of their Consciences slightly Jer. 6.14 and would not endure the faithful wounds of a Friend by searching reproofs these will speak peaceably to a neighbour and yet their hearts lie in wait Jer. 9.8 the conclusion of this is that fire of Divisions which consumeth their peace with Neigbours did first begin in the fire of Gods wrath because of some grievous provocation against God Judg. 9.20 21. Isai 4.21 The fourth bitter Fruit is Sensuality Qu. How is Sensuality a bitter fruit of Apostasie Ans Because those who have despised the things of the Spirit of God the only objects of Spiritual senses are given up to please their sensual Lusts by Objects suitable to the carnal senses 1. There are the things of the Spirit of God those Graces of the Spirit in and by the means of Grace communicated Love Peace Joy Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 23. and these are the Objects of the spiritual senses to ●ear what the Spirit saith is only by a spiritual sense of hearing Rev. 2.7 to see the things of the Spirit is only by a spiritual sensa of seeing 1 Cor. 2.14 and to tast the things of the Spirit is requisite a spiritual sense of tasting Psal 34 8. Heb. 5.14 2. But those who have despised the things of the Spirit are given up to their sensual lusts these are sensual and have not the spirit Jude 19. they have taken more pleasure to hear a vain song or the noise of a Fiddle then to hear the blessed sound of Emmanuel's voice Psal 89.15 they take more delight to behold vanity then to see the beauty of the Lord in his House Psal 27.4 these take more pleasure to please their appetite with meat and drink and to content other sensual lusts then to feed upon the flesh and drink the blood of the Son of God John 6.56 and the feast of fat things and wine of the Lees and those Gospel dainties are despised Isai 25.6 3. Hence they are given up to sensual Lusts 1. Sometimes to excessive Drinking Eph. 5.18 and sometimes to lasciviousness Eph. 4.19 2. They commonly do walk at the utmost bounds of liberty and abuse their Liberties unto carnal libertinism and sensual licentiousness Gal. 5.13 3. Take these at their best the savour they have of the Gospel and of some common gifts of the Spirit is no better than a savour of Death unto Death 2 Cor. 2.16 for they savour the things of the flesh as more pleasant then the things of the spirit and love pleasures more than God 2 Tim 3 4. and do

them and if he should say that their Example ought not to be followed by Christians this would be so un-Gospel-like and un-Christian like and therefore Iohn R. concludes it is best for him to say he cannot tell Qu. 9. If the old Jewish Covenant be expired and sundry Ordinances about time and place c. altred why not the time of the old Sabbath alterable by the Lord of the Sabbath upon a Gospel account as a memorial of Redemption Ans Iohn R. his Answer is I know not what thou dost mean by old Jewish Covenant I know no Covenant in Scripture by that name if thou dost mean the Covenant which the two Tables of Stone the Tables of the Covenant which did contain the ten Commandments which Israel did enter into a Covenant with God by engaging to perform the same which Covenant they brake and perished in the Wilderness for the same God did ordain by the hand of Moses Ceremonies as a figure of the Mediatorship of Jesus Christ at this time at Mount Sinai when Israel entred into the Covenant of works to shew that there was mercy to be obtained by Jesus Christ though the first Covenant was broken by them that is to say upon Repentance and Faith Now though the first Covenant which was dedicated with the blood of Bulls and Goats and accompanied with many Rites and Ceremonies which were figures of the Mediatorship of Jesus Christ which Rites and Ceremonies are done away but none of them placed in the two Tables for that Law is spiritual and it is as easie by Gods Decree for Heaven and Earth to pass as for a tittle of it to fail Now the other Law contained in the former Covenant called the Hand-writing of Ordinances which was nailed to the Cross of Christ which did contain meats and drinks New Moons and Sabbaths which Sabbaths was besides the Sabbaths of the Lord but Gods seventh day-Sabbaths were commanded by the mouth of the Lord with an audible voice written with the finger of God in Stone death inflicted upon the breaker of it Exod. 31.12 Reply The Reply is this John Rogers his Answer is full of confusion jombling the Covenant of Works and the Covenant of Grace together 1. First The Covenant of Works was made with Adam 2. Secondly The Covenant of Grace may be considered either as Ceremonially and Legally Administred and this John R. calls the Covenant of Works or as it is attended with Gospel Administrations and there the Question ariseth Whether another day might not be more suitable upon a Gospel account than the seventh day Sabbath and what reason doth Iohn R. give to the contrary I confess I begin to grow weary of forming his Arguments for him because I find it more difficult to find out his reason and to form it for him than to answer it and could even determine for the future that if he cannot or will not form his Arguments himself I shall leave them as I find them covered with darkness and void of form but if there be any face of reason in this his Answer at length it is That the seventh day being commanded in the Decalogue is therefore unalterable but we have proved that Christ hath altered it and by the Holy Ghost guided his Apostles to settle the first Day of the Week the Lords Day and our Christian Sabbath and because I shall meet with this Objection more fully in the next Answer I proceed to that Qu. 10. Is there not room left in the Words of the fourth Command for the seventh Day to be altered and our Lords day to be sanctified by the Lord of the Sabbath See the Preface of the Commannment Remember the Sabbath to keep it holy and the Conclusion only saith the Lord blessed the Sabbath and when the seventh day is named it saith only is and not shall be for ever so observed Ans John R. his Answer is No there is no room for the seventh day is the very day commanded and Jesus Christ hath left it upon Record that it is easier for Heaven and Earth to pass than one tittle of the Law to fail and hath forbid his Disciples for entertaining such a thought in these words saying think not I am come for to destroy the Law and again saith he For verily I say unto you till Heaven and Earth pass one jott or tittle shall in no wise pass from the Law who dare therefore attempt such a thing against Gods Law given in such a terrible manner being spoken by his own mouth the Earth trembling at his Word and so terrible was the sight that Moses said I exceedingly fear and quake and not only so but the Son of God testifying that it shall abide as long as Heaven and Earth as is already specified threatning also any that attempt such a wicked act saying Whosoever therefore breaks the least of these Commandments and shall teach Men so c. therefore who dare attempt such a presumptuous act against Gods Law and Christs confirmation of the same Law and what is that to purpose in the Preface and Conclusion seeing the day commanded is the seventh day and no other so that Sabbath is proper only to the seventh day and no other but as to the conclusion of the commandment some Translate it therefore the Lord blessed the seventh day and ballowed it which is most agreeable it being taken from Gods seventh day rest Gen. 2.3 See Beza's Translation Exod. 31.12 and death not infflicted upon any ceremonial Law but Excommunication but death upon the prophaning of the seventh day Sabbath the Reply is Reply Iohn R. in this Answer is fled to his seeming Fort and he knows if he be driven out from this that neither he nor any for the seventh dayes Sabbath have any Castle nor Covering for their conceited confidence but the scope of the Question if rightly stated and plainly expressed is That a Sabbath as a Sabbath is first and last in the Precept and shall not be changed but the particular day is secondarily specified and is mutable as other positive Laws are the Lord having reserved a liberty to himself to change them according to his Royal pleasure and who shall say he hath done iniquity And as for Iohn R. his Argument so far as it hath any colour of reason in it is That seeing Christ came not to destroy the Law but to fulfil it and that in every jot and tittle of it and therefore not to change the seventh dayes Sabbath into the first day of the Week and to this we shall positively and plainly Reply 1. First There is that which may be called an actual fulfilling in all and every particular point and duty required in the Decalogue but Christ did never actually fulfil the particular Duties of Parents to Children of a Husband to a Wise and many other particular points and duties contained in the Decalogue and yet his fulfilling all and every one of those Duties which had any suitableness