Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	life_n	1,074	5	4.4282	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13767	A triple antidote, against certaine very common scandals of this time which, like infections and epidemicall diseases, haue generally annoyed most sorts of people amongst vs, poisoned also not a few, and diuers waies plagued and afflicted the whole state. / By Iohn Tichborne, Doctor of Diuinity, and sometimes fellow of Trinity Colledge in Cambridge..	Tichborne, John, d. 1638.	1609 (1609)	STC 24064; ESTC S118413	94,709	132

whatsoeuer els we do being matters as free for particulars in choyce and variety and indifferent as these ceremonies doe them all to the glory of GOD 1. Cor. 14.27 and 40. vers and that other no lesse generall in respects of men and the whole Church of God 1. Cor. 14. Let all things be done to edifying comlinesse and order Insomuch as we are so far from doubting whether these things done in this manner and to these ends especially inioyned and commanded by lawfull authority be pleasing vnto God according to Rom. 14.23 so far foorth as things indifferent and of that nature are said to please God as that being omitted either by the magistrate in not appointing them or by the subiect of any place by not obseruing them they are to be censured for manifest breaches of Gods commandement Secondly to allow a ceremony and not to be significant were to imagine a shadow without a substance all of them being outward signes and so necessarily significant of some inward disposition of the will affecting shewing or expecting any thing as Fulke against Sanders on the missals and books that way written very many especially by Durandus in his Rationali diuinorum albeit some haue called it and that not without reason for some things therein conteined an vnreasonable booke may euidently appeare And that the Church of God hath in all ages lawfully and without any contradiction of God or man inuented and appointed such ceremonies the better to testifie their repentance and humiliation for cause of ioy and thanksgiuing which conteine in a manner the whole summe of mans duties to God all the ceremonies vsed at fasts or feastes doe demonstrate to all the world whereof that one is very memorable not only in the feast of Purim it selfe which was an inuention and appointment of the Church at that time as well as many other which we haue aboue remembred but one speciall ceremony which the Iewes retaine vnto this day which is that whensoeuer the name of Haman is repeated in the Scripture to be read on that Festiuall all stand vp and beate the formes and seates with their hands and feete for their generall better remembraunce of that great benefit of their deliuerance from that cruell Haman and signifying their detestation of that intendment of his for euer Antonius Margarita Iudaeus baptizatus de caeremoniis Iudaeorum Tertullian de Corona militis And Tertullian more neere to our purpose vpon occasion of that souldiers refusal speaketh thus in generall of the habites of Christians sutable to the bloud and passions of Christ hath these words Rubricati incedimus amentes perhibemur Whereunto also that of significant names giuen at Baptisme and so vpon conscience of sinne enioyned by their Masters who are by many accounted most iudicious amongst themselues may fitly be adioyned which doe not only put those children and the speciall congregation present at their baptizing to thankfulnesse and obedience which are the summe of all Christian duties but also are of all other ceremonies inuented by man most significant and that of the greatest matters of our faith and profession in this life and future hope and expectation for the life to come as namely Repent as some haue beene called which is the summe of all those significant ceremonies of dipping and rising againe out of the water importing the death and resurrection of Christ and so consequently our regeneration as Rom. 8 and one other dust vsed also by them signifying our mortality and lastly that common and very significāt ceremony which many Diuines doe teache it in their praiers preaching also to be for our continuall vse and practise when as by lying downe in our beds and rising vp againe is signified vnto vs our lying downe in our graue and the resurrection of our flesh againe which is a matter of our highest faith and expectation from Christ Iesus his flesh and spirit from which all our spirituall hope and comforts are deriued All which so long as they conteyne no error or superstition in them nay yet through singularity violate any wholsome constitution made to the contrary nor lastly through nouelty and weaknesse of iudgement giue occasion not onely of vnnecessary scandall and too too truly giuen but also at sometimes of scoffing and scorning to some profane spirits at such holy mysteries in which the least action and gesture ought to carry a due reuerence port and Maiesty I thinke no man of vnderstanding can iustly mislike them Thirdly these men forget what a broad difference there is betweene sundry kinds of ceremonies which all notwithstanding are significant and can no otherwise be For which end I could wish them to peruse that which Chemnisius that most learned Lutheran and graue Diuine hath in his answer examination of the Councell of Trent In his examination of the Councell of Trent Aquinas tertia parte Summae quaest 60. Art 3. about this very matter of the Crosse and Images so grosly abused by the Papists where making out of the Schooles some Signes prognosticall some Collatitiall some memoratiue some Demonstratiue c. neither he nor any iudicious Diuine in the world doth or euer did condemne all memoratiue Signes of which kind and nature we haue euer holden and maintained the Crosse but no way of power or the least hability to confer and conuey any grace or good vnto the Church or any creature as the old heretickes by Irenaeus his story gaue vnto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I expound power to remoue dispell euill Irenaeus lib. 10. cap. 24. and to confirme and establish any good which for many particulars and the worst vse of all many foolish superstitious and idolatrous Papists haue taken vp and taught in the world Howbeit for being memoratiue signes and instructions for things present or to come which may be helpes vnto any our manifold weaknesses as abouesaide we cannot yet see any sufficient reason against them and I would be beholding to any that should make any full sound and good demonstration to the contrary And so I conclude this Chapter and mine answer to the first kind of Obiections with two excellent sentences of Georgius Cassander in the place before cited Quamuis verbum Dei sacris literis consignatum sacramenta nobis ab ipso relicta plenam institutionem contineant tamen non inanis est opera illorum qui verbi intelligentiam sacramentorum significantiam pluribus verbis signis modo diuino verbo non aduersentur explicandam in hominum animis defigendam putarunt And anon after Qui non iuuantur ombris caeremoniarum eo quod norint veritatem tollerent eas vbi opus est propter Charitatem And one other grand decree and kind of Anathema vsed by the Iewes and euery way as fitly to be applied to our ceremonies Hospinian de festis Iudaeorum caeremoniis paschatis cap. 5. pa. 19. and to be

comlinesse but for order sake and auoiding confusion and many other scandals by name of ceremonies which disordered persons of all sorts would daily bring into the Church is particularly retained and the constant and continuall vse thereof so precisely vrged and required amongst vs by the gouernors of our Church So that in respect of these two comelinesse and order we do not deny but that any other such like ceremonies were euery way as lawfull in case they were as particularly commanded and as generally vsed in the Church of God in the which vse and constitution giue as it were both matter and forme to all such ceremonies But for the first of these three wherein we auouche that this Crosse may serue for edification it haply containeth more difficulty and I am sure most of those enemies to this Crosse of Christ doe with both hands and heeles fight and spurne against it Which yet I presume may as easily be prooued as the other as first of all because it representeth and calleth to our minds that speciall meanes of Christ his abasement and sufferings as by which more specially aboue all other it pleased God and our Lord and Sauiour Christ to haue our peace procured and all curses to be taken away from vs through that one cursed kind of death Insomuch as the holy Ghost by the Prophets in the old Testament and by the Apostles in the new especially Saint Paul that Euangelicall trumpet as Chrisostome often calleth him seemeth very greatly to delight in the word both by vsing it sinecdochically for the whole matter and meanes of our redemption as also giuing it a prerogatiue and power respectiuely to the thing signified by it and not to the Crosse it selfe much lesse this the least kind of signe of it to worke and import all graces by it and comfortable reioycing in vs Galath 6. Fulke Perkins obserue as Bellarmine in respect whereof also it seemeth that the Church from time to time hath made such choise of it and vse also in most of their holy administrations Secondly because it helpeth our manifold weaknesses and infirmities as well for meanes of knowledge as also helpes of memory and therefore Master Perkins and Zanchius also before him allow the very image and picture of Christ himselfe for the better learning and remembring the history of his person and passions especially and yet both of them I knowe not how especially master Zanchius in his posthume writings in which some Ghost oftentimes may be discerned to speak rather then himselfe are much opposite to the vse of this Crosse in Baptisme Howbeit it is cleere from that one commandement of Saint Paul if there were none other besides the generall equity of all Gods commandements especially the second 1. Cor. 14. together with the precedents and practises of all Churches euen vnder the Lawe and before but specially since the time of greater liberty vnder the Gospell that the gouernors of euery Church not only may but ought also to inuent and appoint sundry decent and conuenient ceremonies as may best serue for the edification of their seuerall Churches committed vntn them and that as well for the outward as inward senses for the stirring and mouing of affection by musique or such like helping the phantasie knowledge iudgement conscience or memory of man in any thing wherein they haue to deale with God and so any Church Master of Family or priuate Christian may very lawfully ordaine any kinde of meanes naturall or artificiall wherein their owne manifold infirmities which are euermore greatest and so appeare in dealing with God may the better be helped and supplied that so far and no farther which alwayes I desire to be remembred by way of exposition to the second commaundement as such inuentions of men are referred to themselues only and haue no respect primarily or directly to God and his seruice as wherewith God may any way the rather be pleased or his seruice in respect of it selfe or any speciall and proper meanes thereof be thereby any one iot the better performed Neither can I nor any other I thinke see any reason at all why by art and humane inuention those many defects of ours may not as well be supplied and releeued as by the meanes of naturall things created by God or falling out diuersly by his prouidence Which none of these Crossers of our Church ceremonies doe mislike but rather teache and command from the obseruation of the new yeare new Moon washing of the hands and such like to be put in mind of the washing of our hearts and newnes of life which is the summe of all Christian life and doctrine Yea and that which is more in the very vse of baptisme which elsewhere also is remembred and cannot sufficiently be vrged against these exceptors man may inuent and appoint a significant name by their doctrine importing all the duties of Christian profession as Feare God Repent and such like which are now in vse and proper names of some liuing and yet the whole Church should not haue power to ordaine ceremonies to put vs in minde of these holy things and duties Neither secondly why the Church vnder the Lawe wherein she had least libertie for any such inuentions being vnder the Pedagogy and seuere discipline of that ceremoniall Lawe might and did very lawfully inuent ceremonies the better to helpe them in the practise of repentance by putting dust and ashes vpō their heads in token of their great humiliation and that they deserued to be vnder the earth in their speciall facts also and feasts of Purim Dedication or rather Restauration of the Temple c. And that now when not only the greatest liberty is purchased to the Church since Christ his death and that for these proceedings especially in all matters of ceremony but also the selfe same power in good proportion of quality albeit not wholly equall is now in the Church which before the ceremoniall Lawe it selfe did beare and carry with it this liberty of the Church should be so much incumbred and restrained by these new and hard masters as namely for that which Scalliger reporteth of a famous ceremony inuented and vsed by the Iewes in the celebrating their Passeouer In emendatione temporis in which the Master of the family tooke a piece of bread wrapt it in a napkin and after dipped it in vineger or some other liquor to the end that all might aske and further vnderstand the mystery of those matters with this long speech and exhortation together This is the bread of affliction which our Fathers did eat in the wildernesse all that are willing let them come and eate of the Passeouer all which were famous ceremonies of their owne inuention and most significant meanes of those great mysteries and yet I hope as none yet euer durst these condemners of all humane inuentions in any part of Gods seruice will not mislike any of them Neither yet lastly doe I see