Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	apostle_n	church_n	time_n	1,048	5	3.6359	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70321	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.	Hammond, Henry, 1605-1660.; Charles I, King of England, 1600-1649.; England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.	1646 (1646)	Wing H614B; ESTC R2266	98,033	122

interest and therefore I have thus farre as an Argument ad homines insisted on it Sect 16 3. The not onely practise but precept of Christ in the New Testament who did not only use himselfe a set forme of words in prayer three times together using the same words Mat. 26. 44. and upon the crosse in the same manner praying in the Psalmists words only changed into the Syriack dialect which was then the vulgar but also commanded the use of those very words of his perfect forme which it seems he meant not only as a pattern but a forme it selfe as the Standard weight is not only the measure of all weights but may it selfe be used Luk. 11. 2. when you pray say Our Father c. which precept no man can with a good conscience ever obey that holds all set formes necessary to be cast out of the Church Sect 17 4. The practise not only of John the Baptist who taught his Disciples to pray Luk. 11. 1. which occasioned Christs Disciples to demand and him to give them a forme of Prayer but especially of the Apostles of which we find intimations 1. Cor. 14. 26. when you come together every one of you hath a Psalme which sure referres to some of the Psalmes of David or Asaph used then ordinarily in their devotions and that as even now I said authorized by the example of Christ himselfe upon the Crosse who it is thought repeated the whole 22. Psalme it is certaine the first verse of it My God My God why hast thou forsaken me and so certainly a set forme and that of Prayer too of which thanksgivings and Prayses are a part But because every one had his severall Psalme it is therefore reprehended by the Apostle as tending to confusion and by that consequence Saint Pauls judgment is thence deducible for the joyning of all in the same form as being the only course tending to edification in the end of that verse and then sure 't would be hard that that which the Apostle conceived the only course for edifying should now be necessary to be turn'd out of the Church as contrary to edification Farther yet 't is clear by text that the Apostles when they met together to holy duties such are Fasting Prayer receiving the Sacrament continued very long time sometimes a whole day together This being too much to be alwaies continued in the Church and unsuteable to every mans businesse is said to have been the occasion that S. James first made choice of some speciall Prayers most frequently by them used which was after called his Liturgy which or some other in the disguise of that the Greek Church still use on solemne daies This also being of the longest for every daies use St. Basil is said to have shortned and that again St. Chrysostome how certain these reports are I shall not take upon me to affirme but only adde that the Greek Church who are most likely to know the truth of it by their records do retain all these three Liturgies and would loudly laugh at any man that should make doubt whether St. James S. Basil and S. Chrysostome were not the Authors of them 2. That the judgement of that Church if they are deceived also and may not be thought worthy to be heeded by our Assemblers is yet an argument of great authority to any prudent man if not that these Liturgies were purely the same with those that were written by that Apostle and those holy men yet that there were such things as Liturgies of their penning The like might be added of that short forme of St. Peters which alone they say was used in the Roman Church for a great while till after by some Popes it was augmented and the same of St. Marks Liturgy I am sure S. Augustine speaking of some formes retained in the Church and still to be found in our Liturgy particularly that of Sursum corda Lift up your hearts c. saith that they are verba ab ipsis Apostolorum temporibus petita words fetcht from the times of the Apostles which supposes that they did use such Formes And for that particular mention'd by S. Augustine it is agreeable to the Constitutions of the Apostles l. 8. c. 16. which collection if it be not so antient as it pretends doth yet imitate Apostolicall antiquity and so in S. James's and Basils and Chrysostomes Liturgy in the same words with our Booke as farre as to the word bounden and for many other such particular Formes used by us we find them in Cyril of Hierusalems Catechisme one of the antientest Authors we have and then that it should be necessary for the Church to turne out what the Apostles had thus brought into it will not easily be made good by our Assemblers Sect 18 5. The practice of the universall Church from that time to this which is so notorious to any that is conversant in the writings of the Antient Fathers and of which so many testimonies are gathered together for many mens satisfaction by Cassander and other writers of the Liturgica that 't were a reproach to the Reader to detain or importune him with testimonies of that nature To omit the practice of Constantine who prescribed a forme for his Souldiers a Copy of which we have in Euseb de vit Const l. 4. c. 20. I shall only mention two grand testimonies for set Formes one in the 23. Canon of the third Councell of Carthage Quascunque sibi preces aliquis describet non iis utatur nisi prius eas cum instructioribus fratribus contulerit No man may use any Prayers which he hath made unlesse he first consult with other learneder Christians about them and the other more punctuall Concil Milev c. 12. Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur Nec aliae omninò dicantur in Ecclesia nisi quae à prudentioribus tractantur vel comprobatae in Synodo fuerint ne fortè aliquid contra fidem aut per ignorantiam aut per minus studium sit compositum It was resolv'd on that the Prayers that were approv'd in the Councell should be used by all and that no other should be said in the Church but those that had been weighed by the more prudent or approv'd in a Synod lest any thing either through ignorance or negligence should be done against the Faith Instead of such Citations and because whatsoever argument is brought from that Topick of Ecclesiasticall tradition is now presently defamed with the title of Popish and Antichristian because forsooth Antichrist was a working early in the Apostles time and every thing that we have not a mind to in antiquity must needs be one of those works I shall rather chuse to mention another as a more convincing argument ad homines and that is Sect 9 6. The judgement and practice of the Reformed in other Kingdomes even Calvin himselfe in severall ample testimonies one in his Notes upon Psal 20. 1.

for Kings c. 1 Tim. 2. 1 2. where though the mention of those severall sorts of Prayers signified by those foure words might be matter of apology for the making severall addresses to God for Kings in one service supposing them proportion'd to those sorts in that text yet have we distributed the frequent prayers for him into the severall services one solemne prayer for him in the ordinary daily service and only a versicle before as it were prooemiall to it another in the Letany another after the commandements of which though our book hath two formes together yet both the Rubrick and Custome gives us authority to interpret it was not meant that both should be said at once but either of the two chosen by the Minister another before the Communion where the necessity of the matter being designed for the Church militant makes it more then seasonable to descend to our particular Church and the King the supreame of it just as Herodotus relates the custome of the Persians l. 1. p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pray for all the Persians peculiarly for the King To this practice of ours so grounded in the Apostle we shall adde 1. The reward promised by the Apostles intimation to such Prayers if not as I conceive by those words that we may live a peaceable and quiet life c. that peaceable and quiet life of all blessings the greatest seeming to be a benefit or donative promised to the faithfull discharge of that duty of praying and supplicating and interceding and giving thankes for Kings yet certainly somewhat else in that high Declaration made concerning it in the next words for this is good and acceptable before Good our Saviour whose acceptation is reward sufficient to any action and yet who never accepts but rewards also 2. The practice of the antient Christians set down by Tertull. Sacrificamus pro salute Imperatoris pura prece our prayers are sent up a pure sacrifice for the prosperity of the Emperor and that quoties conveniebant in another place at every meeting or service of the Church precantes semper pro omnibus Imperatoribus vitam prolixam Imperium securum domum tutam exercitus fortes Senatum fidelem populum probum Orbem quietum quaecunque hominis Casaris vota sunt praying alwaies for the Emperours and begging of God for them long life secure reigne the safety of his house couragious Armies a faithfull Senate a good people a quiet world all those severalls which would make up more prayers then our book hath assigned all that either as Man or King they can stand in need of and so Athenagoras and others to the same purpose especially when they have occasion to justifie the fidelity of Christians to their unchristian Emperours having no surer evidence to give of that then the frequency of their prayers for them which they which thinke necessary to abbridge or supercede must give us leave by that indication to judge of somewhat else by occasion of that to pick to observe their other demonstrations of disloyalty to those that are set over them by God And to any that are not guilty of that crime nor yet of another of thinking all length of the publike service unsupportable I shall refer it to be judged whether it be necessary that the King be prayed for in the Church no oftner then there is a Sermon there Sect 36 6. The Communion of Saints which if it were no Article in our Creed ought yet to be laid up as one of the Christians tasks or duties consists in that mutuall exchange of charity and all seasonable effects of it between all parts of the Church that triumphant in heaven Christ and the Saints there and this on earth militant which he that disclaimes by that one act of insolence casts off one of the noblest priviledges of which this earth is capable to be a fellow-citizen with the Saints and a ●llow-member with Christ himselfe The effects of this charity on their parts is in Christ intercession and in the Saints suffrages and daily prayers to God for us but on our part thankesgivings and commemorations which 't is apparent the Primitive Christians used very early solemnizing the day of Christs resurrection c. and rehearsing the names of the Saints out of their Dipticks in time of the offertory before the Sacrament besides this so solemne a Christian duty another act of charity there is which the Church owes to her living sonnes the educating them in the presence of good examples and setting a remarke of honour on all which have lived Christianly especially have died in testimony of the truth of that profession and again a great part of the New Testament being story of the lives of Christ and his Apostles and the rest but doctrine agreeable to what those lives expressed it must needs be an excellent compendium of that book and a most usefull way of infusing it into the understanding and preserving it in the memory of the people to assigne proper portions of Scripture in Lessons Epistles and Gospells to every day every Sunday every Festivall in the year which are none in our Church but for the remembrance of Christ and the Scripture-Saints to infuse by those degrees all necessary Christian knowledge and duties into us the use of which to the ignorant is so great that it may well be feared that when the Festivalls and solemnities for the birth of Christ and his other famous passages of life and death and resurrection and ascension and mission of the Holy Ghost and the Lessons Gospells and Collects and Sermons upon them be turn'd out of the Church together with the Creeds also 't will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts a thing it seems observ'd by the Casuists who use to make the number of those things that are necessariò credenda necessary to be beleeved no more then the Festivalls of Christ make known to men and sure by antient Fathers whose Preaching was generally on the Gospells for the day as appears by their Sermons de tempore and their Postils To all these ends are all these Festivals and these Services designed by the Church and to no other that is capable of any the least brand of novell or superstitious and till all this antidote shall be demonstrated to be turn'd poyson all these wholesome designes to be perfectly noxious till ill or no examples uncharitablenesse schismaticall cutting ourselves off from being fellow-members with the Saints and even with Christ our head till ingratitude ignorance and Atheisme it selfe be canonized for Christian and Saint-like and the onely things tending to edification in a Church there will hardly appeare any so much as politick necessity to turn these out of it Sect 37 7. For the reading of the Commandements and prayer before and the responses after each of them though it be not antiently