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	jew_n	sabbath_n	1,247	5	9.6654	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15828	A treatise of the honor of Gods house: or, The true paterne of the Church, shewed in the parts and pietie of it with a discovery of the true cause and cure of our present contentions, and an answer of such objections as may offend the weake.	Yates, John, d. ca. 1660.	1637 (1637)	STC 26089; ESTC S120542	57,719	94

above another to a Christian that will not be prophane Hee that keeps no day to the Lord gives him thanks that hee is not bound to keepe it either as a Iew in yearely monethly or weekly dayes for the Apostle absolves a Christian from all dayes Colos 2.16 and makes the observation of them to frustrate the Gospel Gal. 4.10 11. I say further or to keepe it as a Christian Iew that is to except as some doe the weekly Sabbath and say by Sabbath dayes Col. 2.16 is meant yearly but not of the weekly Sabbath this is prejudice to Christian Religion that brings full freedome first to make all dayes alike before a Christian can make his choice of any day There must in this point be a full abrogation of the law of days before a Christian be able to observe any other day to the Lord. Estimation of dayes with fulnesse of knowledge to the glory of Christ is first to keep no day against him and then to keep any with thankfulnesse for him that hath redeemed us from the bondage of the Law Our dutie is to serve him and our freedome to make choice of such dayes as may be esteemed to his glory not only the Lords day in every weeke but all other dayes esteemed by Christians above others to the honour of him whose servants they professed themselves He that esteemeth one day above another may be a Iew and obstinate in his ignorance yet a good Christian that holds all dayes alike in the fulnesse of perswasion may likewise in the same hold one day above another and give God glory in both yea greater then hee that is intangled either to prophane a day that is lawfully commanded or to be superstitious in keeping one of his owne will and say it is commanded when he cannot prove it but upon the ground of his own imagination The fourth Commandement once commanded the seventh day in expresse words but never the first in the like termes it alwayes commandeth the duty of a holy day and when all dayes are alike it ceaseth not to command the duties of a holiday which are to be observed according to the determination which God hath left to the Christian Church which hath made the first day of the week above all other dayes what advise he gave the Apostles to begin it we read not their example is warrantable upon two grounds First because Christ made all dayes alike and therefore they had libertie to choose Secondly because he made it lawfull to esteeme one day above another and the assignment hath been to the first day and it were a sinne either to denie the first as a Iew or neglect the second as a prophane person I will conclude with the Apostle Who Gal 4.10 in a full enumeration confirmes our point in hand and takes away time as our Saviour takes away place Iohn 4.21 22. for they are holy alike and common alike so that a man would admire what they meane that plead holinesse of time and implead holinesse of place If God be no where to be worshipped hee is to be worshipped at no time for the solemitie of the one inferres the solemnity of the other and the nullitie of the one the nullitie of the other Time and place are but elements of Religion and in themselves weake and beggarly and commonly the weakest desire them and see not their bondage God knowes how to begin the A B C but hee likes not men should learn no further He compares time with time and tels the Galath●ans that once they knew not God but did as it were kindle their owne fires and compasse themselves about with their owne sparkles walke in the light of this fire warmed themselves by these speaks and for reward of their bad service might have lyen downe in sorrow Esay 50.11 But God in mercie altered their condition to know God and that which is more to be knowne of God in obeying the voice of Christ to receive light in him to trust in his Name and stay upon him as their God To this all other things are darknesse and yet as Philosophere teach us non dantur purae tenebrae there is no p●●e darknesse without some mixture of light Their service and their seasons wanted signification Their service unto them which by nature were no gods testified of a duty done to an undue object him whom you ignorantly worship saith Sa●●● Paul I declare un●o you Acts 17.23 Their seasons were now out of reason and especially to mix themselves with the Iews and to observe their days that is their weekly Sabbath Month● that is every new Moon Times that is their three Feasts of Easter Pentecost and Tabe●macles Yeares that is every seventh yeare and the Iubile And here Saint Augustine must be a guide unto us lest wee take hold of time and turn it quite from God Contra Adamant Manich. cap. 15. Nos quoque dien● Dominis um ●n Pascha soleuniter ●e lebitam●● quasli● alias Ghristicanas dierum fest●● 〈◊〉 se● 〈…〉 quo pertioneant non temporae observamus sed quaeillis significantur tem● poribus Wee keepe the Lords day and his Passeover solemnely and all other Christian Festivals but yet ●ee observe not times but the things signified i● them because we understand the ends to which they are appointed Christians having libertie use their time to his glory to whom they owe themselves and as the Apostle● kept the Iewish Saboath to gaine them by the opportunit● r●●tie of the day They kept also the ● ordaiday in marvelous equitie to remember him that had redeemed them and no man will deny that it is most equall that Iesus Christ should have such a part of our time 〈◊〉 Creation move us to yeeld him the last day in the 〈◊〉 Redemption will much move force 〈◊〉 finde him 〈…〉 thy of the first Wednesday and Friday are kept fests and the one is in memory of the treason of Iudas which must be thought of as ours to humble us for Iuda● could never have betrayed Christ it our fins had not done it and we cannot remember this but with detestation of ourselves and grieve that wee have done wrong to the most innocent as well as the most holy God Aperpet●all fast would never expiate the evill yet to remember it alwayes wayes and by the day to keepe it in memory is a duty no godly man will deny and his service that day may well be the Letanie as very fit in many passages to excite the humble soule to lamentation Friday is the memory of the curse for our treason no malediction had been upon our blessed Saviour if wee had not laid it upon him and sinne and Gods curse and all the causes of our lamentation which as we must never forge● so there will be reason found why the Church chooseth dayes to remember them It is true that Saint Augustine tels us wee observe not times as Iewes and put Religion and confidence in a day

Augustine that Churches Ceremonies may have these conditions First that they be Numere paucissimae Secondly Observatione facillimae Thirdly Significatione utilissimae I confesse they that can beare none complaine of all Ceremonies as too many Our wisdome must be to let them judge that know better what is good for us than we our selves Study to be as pure as you please so you be peaceable and let that property Iames 3.17 take speciall place in you ἐυπειθ●ς easie to be counselled when you cannot counsell your selves and rather yeeld to the Church than these heates of humours that like an aguish distemper will suffer you to relish nothing I am resolved the Scripture will lead no man into an errour though it may seeme to follow it by force finde but the opinion and the same fancy that found it hath Scripture to confirme it Every man seekes to establish Non quae vera sed quae suae est opinio and wee stand in the Church like Cato and Scipio in the Senate with mihi videtur mihi non videtur and all comes to that end as a Father complaines Inter licet nostrum non licet vestrum nutant remigant animae Christianorum God stay these staggers It 's pitty we should stumble upon an Altar and raise an altercation about that which should be the onely argument of our reconciliation Our Ancients in imitation of our blessed Saviour and his Evangelicall counsell Matth. 5.23 24. proclaimed by the Church-deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man have ought against another but be reconciled and at peace before he presume to come to Gods Altar It cannot be any custome or Law amongst the Iewes seeing Ezech. 46.10 the very Prince is commanded to come and goe with the people And Luke tells us the people waited for the Priests dismission Luk. 1.21 And we find no tradition of the Elders to urge such a Law as our Saviour inforceth to be followed by his Disciples It is most Evangelicall and a degree above Pharisaicall righteousnesse to seeke such peace as he preached in the Mountaine and surely not without an eye to our Christian Altar though it may seeme somewhat to anticipate the institution of his heavenly Supper Would God our comming to one Table or Altar might end our strife and lay aside a verball contention to make us reall in that which is materiall and it shall be all our desire yet further to discover the same unto you It is not to be wondred at that wee read so often in Authours straines to our owne senses and every man is willing to force a Testimony to his owne minde I shall wish no more than to take my Authour in his owne words and never use corrections that may prove corruptions His censure of Ignatius as Vedelius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Senate of sacrifices the Senate of Saints as more willing to advance the congregation than the Priesthood I hope to bring no Author to my selfe but my selfe to them and leave the evidence to the judicious Reader GODS HOVSE AND GODS HONOVR GEN. 28.17 How dreadfull is this place this is no other but the House of God and this is the gate of Heaven GEN. 35.7 And he built there an Altar and called the place El-Beth-El nothing but Majestie inhabits Gods House and teacheth us to give him honour in it Deus-Domus-Deus CHAP. I. Concerning an Insinuation of the honour due to Gods House with the heads of the ensuing Discourse EVery house is knowne best by its owner and it beares his name great men display their Armes where they are disposed themselves to live and their very Chariots have the inscriptions of their Honour The Cherubins are called the glory of God Ezek. 1.20 and every place where he appeares takes denomination from him Iacob calls thē place of Gods appearance unto him twise by the Name of God and it teacheth us what it is that makes a place holy and honourable even the Name of God and this remaines at this day in our Temples as a remembrance of Gods holinesse in his House we neede not aske the question why Gods House is more holy than an other place or resolve it as some doe upon false grounds of presence and vertue either in the people or place it selfe It is not holy because an holy people meete there or for popular presence which is more likely to pollute than exciteto any holinesse or for any qualities in it to make them more holy but because of God whose name it beares and whose presence fills it with the signes of his glory and who there especially sanctifies and accepts holy service a Relative no inherent holinesse a Relative it is to God and not to men his house it is not theirs wheresoever God men and Angells meete and are made knowne one to another by voyce and vision there is Gods House and holinesse when God appeared to Iacob and spake unto him Gen. 28. the blessed Angells accompanied him and waited upon him in the Ladder of his Providence and assured Iacob that they would goe with him in every steppe of his journey both forward and backward Nay Iacob saw in his journey the very ladder of heaven and his way to eternall happinesse Ios 1.51 and 8.56 It would be observed what made the place dreadfull and yet a gate of heaven Surely the Lord is in this place and I knew it not Ignorance of an invisible presence deprives us of our comfort therein and therefore God by vision and voyce so workes upon our eyes and eares that they may let in Majestie and mercie together Power and Compassion Grace and Glory c. These signes want not their use in our dayes and deliver us our duties in the like expressions of Majestie to us Our signes are milder yet not lesse Majesticall than of old now wee are all so for voyces that we in a manner contemne all Visions and our eares are so open to hearing that we heed not what our eyes should turne us unto When God appeared to Moses Exod 3. hee had a Vision and a Voyce when he appeared to Ezekiel Ezek. 1.28 he had the like Cornelius and Peter had both of them Visions and Voyces to direct them Act. 10. And as in the extraordinary God takes this way upon him so in the ordinary course he observes the same and sets before us as well signes of his Presence as Voyces to informe us Masse is made a matter of just reproach to them that take away the teaching and intelligible voice to turne it into the pleasure of the eyes yet there be of itching eares too that steppe over duties and looke not to their feete when they enter consecrated places to give God any honour at his memoriall in his House and sight of any signe of his presence They say they are ready to heare a good dutie but that is not enough if they consider not the presence of God