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	moral_a	sabbath_n	1,390	5	9.7943	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29671	The sacred and most mysterious history of mans redemption wherein is set forth the gracious administration of Gods covenant with man-kind, at all times, from the beginning of the world unto the end : historically digested into three books : the first setteth down the history from Adam to the blessed incarnation of Christ, the second continueth it to the end of the fourth year after his baptisme ..., the third, from thence till his glorious coming to judgement / by Matthew Brookes ...	Brookes, Matthew, fl. 1626-1657.	1657 (1657)	Wing B4918; ESTC R11708	321,484	292

Time that it belongs to God Their feasts or holy daies major holy daies they called Sabbaths that is to say daies of rest and every sabbath they kept by the space of a whole day to wit from sun-set to sun-set again the full space of twenty foure houres for so measured they their day and that is Gods measure of a day Gen. 1.5 Of these sabbaths some were of divine institution and some by positive human law those of divine institution were 1. the Sabbath of the seventh day 2. the feast of Easter 3. the feast of Penticost 4. the feast of Trumpets 5. the day of Attonement 6. the feast of Tabernacles 7. the sabbatary seventh year 8. the Jubile of the fiftieth year Observation Concerning all which sabbaths our Sacred History must observe that although the observation of them were morall yet the daies themselves were not morall by nature for had they so been the observation of them could never have ceased in the Church no more then of those spirituall and evangelicall duties which were prefigured in them and commended and commanded by them but they were made morall by divine positive law Those that were by positive human law were 1st The sabbaths of dedication for there were foure dedications which were kept at foure severall times of the year The first was the dedication of Solomon's temple in the month of September The second was the dedication of the temple of Zorobabel in the month of February The third was the dedication of the Altar by Judas Machabaeus in the month of November The fourth was the dedication of the temple re-edified by King Herod not without great solemnity as Josephus saith 2ly They had the feast of the lamentation of the daughter of Jeptha mentioned Judg. cap. 11. 3ly They had the feast called Naphthar or cleansing Josephus calleth it the feast of lights instituted by Nehemiah in memoriall of the holy fire found in the pit with which he purified the sacrifices and was celebrated upon the twentieth day of November 2 Mac. 1. 4ly They had the feast purim or lots instituted by Mordochaeus in memory of their deliverance from the bloody intentions of Haman which was kept yearly with great solemnity upon the fourteenth and fifteenth daies of the month of February Hest cap. 9. which fourteenth day of February is remembred to have been a double holy-day for then also they did commemorate a great victory obtained against Nicanor one of the Captains of Demetrius King of Syria But our sacred history must supersede all these festivalls as being of human institution Yet from the history it selfe Observation the reader hath to observe that the clause of the commandment Six daies shalt thou labour c. was no warrant to the Jewes to rest from labour onely upon the Sabbath of the seventh day for besides that day our history hath observed how many sabbaths God himselfe ordained and how many were ordained by their governours upon many of which they were not onely commanded to rest from labour but if any man had presumed to work it was ordained that he should be put to death How then shall that clause now warrant the observation of the Sunday or Lords day onely if other daies and times be set apart by lawfull authority Truly it will be somewhat too peremptory to tie up the Almighty God to the bare allowance of a seventh day for his publick external worship seeing that the morall equity of the commandement is that not a seventh day onely but that a sufficient quantity of time should be set apart and dedicated to his service The Sabbath of the seventh day The sabbath of the seventh day was commanded to the people and nation of the Jews to be kept holy in memory of the creation that day did forbid all manner of labour so that it was not lawfull so much as to kindle a fire upon that day Notwithstanding as was said before it had not its morality by nature Gen. 2.3 Exod. 35.3 for then it had been for ever indispensable but it was made morall by a divine positive law and was temporary and was commended only to the circumcision the Jewes and Proselytes untill the time of reformation And therefore upon urgent necessity might be omitted and the Jewes themselves might labour and war and fight in battle and carry burthens and perform laborious works upon the sabbath day Josh 6. Joshua besieged Hiericho and compassed it seven times upon the sabbath day They took the city on that day and slew all that were therein man woman young old oxe sheep and asse with the edge of the sword and burnt the city with fire on the sabbath day The Israelites fought with the Syrians on that day 1 King 20. and slew of them an hundred thousand footmen S. Joh. 5.10 And Christ himselfe commanded a certain man whom he had cured to carry his bed on the sabbath day which else by the law ought not to be don neither might he have commanded him so to do if the Sabbath had been morall by nature and indispensable The feast of Easter The feast of Easter called also the feast of unleavened bread was kept every year from the fourteenth day of the month of March at even till the one and twentieth day of the same moneth at even During all which time they were to eat no leavened bread neither were they to have any leaven found in their houses and if any man were found to eat leaven within that space he was to be put to death This feast was kept in memory of the deliverance of the people of Israel out of Egypt And at this feast Exod. 12.15 all the tribes were to appear in the place which the Lord should choose to put his name there that was first in Shiloh where the Tabernacle of Moses was afterwards in Jerusalem where Solomon built his most sumptuous and most magnificent Temple The feast of Pentecost The feast of Pentecost otherwise called the feast of Weeks or of the first fruits was celebrated on the sixth day of May in memory of the law given upon mount Sinai Upon the second day after the eating of the passeover which was the second day of sweet bread which was before harvest began and upon the sixteenth day of March the Law commanded that they should offer a Sheaf of new corne before the Lord Levit. 23.10 it was to crave his blessing upon their harvest But fifty dayes after which was seaven whole weeks and upon the fiftieth day at what time they had gathered in their harvest they were all to appear before the Lord againe and to offer new bread before him in thankfull acknowledgement of the harvest which they had received by his gift The feast of Trumpets The feast of Trumpets was solemnized upon the first day of the seaventh moneth that is to say upon the first day of September upon which day they were to

God the things that are Gods He confuteth the Sadduces The Pharisees being departed from him the Sadduces another sect among the Iewes who denyed the resurrection to overthrow the doctrine of it as they thought propose an absurd question concerning a woman married unto seven brethren S. Mat. 22.32 S. Mar. 12.26 27. S. Luc. 20.37 38. and which of them should have her to wife at the resurrection He confuteth the errour stateth the question and proveth the resurrection by such a necessary consequence of Scripture as was undeniable And when the multitude heard this they were astonished at his doctrine And certain of the scribes answering said Master S. Mat. 22.33 S. Luc. 22.39 thou hast well said But the Pharisees would not so be satisfied and one of them to tempt him demanded to know of him the first or great commandement of the law To which question when he had made a short analysis of the first and second tables of the morall law that same pharisee who was a scribe and a lawyer He analyseth the law S. Mat. 22.36 37 38 39 40. S. Mar. 12. v. 8. to 34. S. Luc. 20.40 approved his answer and Christ also told him that he was not far from the kingdome of God And no man after that durst aske him any question This gave him opportunity to question them wherefore while the pharisees were gathered together he putteth forth a question concerning Christ whose son he must be whereunto when they had readily answered The son of David He questioneth them concerning Christ he objecteth out of the hundred and tenth psalme David called him Lord how is he then his son Unto which objection being not able to reply S. Mat. 22.46 S. Mar. 12.37 S. Luc. 20.44 S. Mar. 12.38 39 40. S. Luc. 20.46 47. he taketh occasion of that bitter invective against the scribes and pharisees which being but a little touched by the other Evangelists Saint Mark and Saint Luke is set down at large by Saint Matthew cap. 23. representing to the multitude and to his disciples that the scribes and pharisees after all that he had said and done continuing still incorrigible although he will have the doctrine of their chair eatenus quatenus sitting in the chair of Moses they taught Moses doctrine to be obeyed yet against their works and namely their ambition he openly inveigheth crying to them eight woes for their eightfold hypocrisie and blindenesse and so concluding with the most worthy reprobation of that persecuting generation and their mother city Hierusalem he prophesieth the destruction of it At that time he sate over against the treasury teaching in the temple where he saw how the people cast in their mony they that were rich cast in much to pious uses and for the reparation of the temple and a poor widow cast in two mites which gift of hers S. Mar. 12.41 42 43 44. S. Luc. 21.3 4 in that it was all that she had he preferrs before the great gifts of all those who cast in of their abundance largely So departed he out of the temple And as he went out some of his disciples among themselves He foretelleth the destruction of the Temple S. Mat. 24.1 2. S. Mar. 13.1 2. S. Luc. 2.5 6. and to him spake of the temple the stones the buildings and gifts vvherevvith it was adorned But he replyed that the dayes vvould come that there should not be one stone left upon another that should not be throwne downe So they vvent forvvards speaking it should seem of these things till he ascended the mount of Olives vvhere in a convenient place over against the Temple and having the vvhole sight and prospect of it he sat dovvn There his Apostles Saint Peter Saint James Saint Iohn and Saint Andrew came unto him privately desiring him to tell them vvhen that desolation of the temple should be and by vvhat signe it should be knovvne and vvhat should be the signe of his second comming and of the end of the world He foretelleth persecutions to the Gospell calamities to the Jewes and sheweth the signes of his second comming In all which he satisfied their desires as well for their instruction as also for the information of all the rest of his Apostles bidding them to beware of deceivers to come also to expect persecutions and that great calamities the forerunners of that desolation should be to the people and nation of the Jewes sheweth them the signes of his comming to judgment and the manner of it And because that day and houre is unknown that therefore they must watch like good servants expecting every moment the comming of their Lord. So continuing his sermon he enforceth that duty of watching by two parables of the Virgins and of the Talents thereby to shew how it shall be at the day of judgment with the faithfull who shall be found prepared and with the unfaithfull who shall not be fitted for his comming Also that then he will call all men to account and reward or punish according to divine justice Finally without a parable he describeth the last judgment shewing that such faithfull as do the works of mercy shall have life everlasting but the unfaithfull who do them not shall be sent away into everlasting fire All which things Saint Matthew sets down largely and plainly Cap. 25. That night therefore he abode in the mount of Olives as Saint Luke saith S. Luc. 21.37 38. and went not to Bethany but returned early in the morning into the temple whither the people resorted to hear him and this was the third day before the passeover Concerning the transactions of which day we finde that as they passed by S. Mar. 11.20 they saw the fig tree which he had cursed to be dried up from the roots And Saint Peter shewing it unto him he exhorted them to stedfastnesse of faith shewing the power of it and to forgive one another and their enemies when they pray That day also it seemes as he returned from the Temple to Bethany he foretold unto his disciples that after two daies at the passeover he should be betrayed and crucified S. Mat. 26.2 of which his death he had often times premonished them And so he came to Bethany where he was invited to supper in the house of Simon the leper the chiefe priests the scribes and the elders of the people in the mean time consulting his death in the house of Caiphas the high priest yet not to put him to death for that was agreed upon before S. Mat. 26.4 S. Mar. 14.1 S. Luc. 22.2 He suppeth in the house of Simon the leper and is annointed the second time to his buriall but how to single him out from the people and by some stratagem or subtle device to get him into their power that they might kill him Now as he sate at meat in the house of that Simon who formerly had been a leper and had received cure from