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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08319	A treatise, maintaining that temporall blessings are to bee sought and asked with submission to the will of God Wherein is confuted the presumptious way of absolute praying for temporals, in the particulars, broached, and defended by Mr. Rice Boye, in a late pamphlet, intituled The importunate beggar. As also a discovery of the late dangerous errours of Mr. Iohn Traske, and most of his strange assertions. Both necessary to be knowne of all for the avoiding of the like errours, and continuing in the truth. By Edw: Norice.	Norris, Edward, 1584-1659.	1636 (1636)	STC 18646; ESTC S103140	33,983	192

which hee would have to bee the judgement of the world onely recited by Salomon but not approved of that the world doth so thinke and speake that all things come alike and there is one event but it is not so indeed this being an evill under the Sunne which Salomon saw that men thinke and speake so making that a paralell unto it in Malac. 3.13 Your words have beene stout against mee in that yee say it is in vaine to serve God c. Wherein 1. he walks alone having no Expositor to concurre with him or assist him in that sense that hee knew as hee confessed in a private Letter 2. Hee runnes directly against Salomons intendment See Eccles 2.14 15. and overturnes the coherence with the former words and the drift of the place which is to shew that the persons and workes of good and bad are so under the power and providence of God and ordered by him that no man was certaine to better his outward estate by his obedience righteousnesse but that the same event in outward things might befall him that befell the wicked and ungodly which is an evill under the Sunne that is one of those grievances that in this world denyed any perfect happinesse to the just themselves in as much as all their obedience could not secure them from the common evill events of the ungodly but that all things came alike to all and no certaine difference did outwardly appeare betweene them in life or in death Which is confirmed by that pertinent place to this purpose chapter 8.14 There be just men to whom it happeneth according to the work of the wicked and there be wicked men to whom it happeneth according the worke of the righteous A wicked man may be visited with Famine Pestilence or the Sword so may the righteous an ungodly person may be crossed and afflicted in his person off-spring estate and name so may the most godly and faithfull See Weemes Christian Synagogue lib. 2. cap. 5. fully of this point The holy Scriptures are full of examples as in Iob David Hezekiah and many others for as died Saul and Ahab so died Ionathan and good Iosiah As for that place then in Malachie it containes nothing but the evill consequence and use that some men made of the prospering of the wicked and the afflictions of the just As if therefore it were in vaine to serve God and there were no profit at all in it either here or hereafter which very Temptation assaulted the heart of David Or of Asaph as some thinke as hee confesseth Psal 73.13 Verely I have cleansed my heart in vaine c. But hee was satisfied and resolved to the contrary out of the word of God All which doe plainly prove the point in hand that outward blessings or benefits are not necessarily and infallibly annexed to faith and to the faithfull for the fruition of them and so the contrary to unbelievers as the Temporarie would have it to difference the one from the other And concerning that other testimony taken from Math. 5.45 Hee labours to avoid it by shewing that the outward benefits the faithfull enjoy they have by promise through Christ but the others not so whereas that is no part of the Question how or by what claime either of them have these things but that they have them neither of the internall difference that faith and grace makes between one and another which no man doubteth of but the externall difference in outward things whether that be certaine as thereby to difference the good from the bad which is the point controverted and this not onely the former instances disprove but this testimonie confirmed by common and daily experience in that the evill and the good the just and the unjust are equally partakers of the benefit of Sun and Raine Muscul in locum Quare Deus non discrimines inter bones males with other generall effects of Gods gracious providence and goodnesse as our Saviour there reasoneth which I say therefore doe belong to all that is that by a generall dispensation all are partakers of them And thus I conclude not to trace him further in his wandrings that the promises of outward things are not so absolutely made unto the faithfull as that by the fruition of them they are certainly differenced from others and that the Lord must bee unjust if hee deny these things unto his servants upon their Praiers or they wanting in faith or some necessary grace in themselves which is the maine opinion of the Temporarie So to proceed The fourth Argument Argu ∣ ment 4 That which the Lord Jesus and his Apostles did pray for or against conditionally is so to be done of us for wee are bid to follow their Examples and to try our Spirits and Practises by theirs and not theirs by ours But our Lord and his Apostles did so Ergo This is proved by two places First Luke 22.42 Father if thou be willing let this Cup passe from mee yet not my will but thine be done Here is the deprecation of an outward evill not absolutely but with submission to the will of God Secondly Rom. 1.10 Making request if by any meanes I might have a prosperous journey by the will of God to come unto you Here is an outward benefit yea somewhat more a service to the Church desired with submission to Gods will And St. Iames layes downe a rule for all to follow in such cases Yee ought to say If God will Iam. 4.15 What is it then to teach that wee ought not to say If the Lord will but directly to crosse the word of God Explication The Argument is grounded upon the examples of our Saviour Christ and the Apostles in a morall dutie that concernes all Christians in all times to practise that is prayer unto God and submission therin to his will In which cases wee have Commandements given us in the Word to follow their steps and to doe as wee have them for examples For I have given you an example that yee should doe as I have done to you John 13.15 Leaving us an example that we should follow his stepps 1. Pet. 2.21 Bee yee Followers of mee as I also am of Christ 1. Corin. 11.1 To make our selves an ensample to you to follow us 2. Thess 3.9 Those things which yee have both learned and received and heard and seene in mee doe Phil. 4.9 Wherein Examples in morall duties are proposed for imitation especially those perfect patternes of him who did no sin neither was guile found in his mouth 1. Pet. 2.22 The generall Orthodoxe Doctrine of the Church of God This being the Divinitie that I have learned That in matters peculiar to his Office of Mediatorship as to bee a sacrifice for sinne to make atonement to present our prayers unto God or peculiar and proper to his divine nature and power as to walke upon the water to raise from the dead c. Wee neither

are called See Christian Synagogue lib. 2. cap. 5. nor yet is it in our power to imitate his actions but in matters of morall obedience Vide Amesium in 1. Petri. cap. 2. ver 21. as in Patience Humility Meeknesse Love Submission to the will of his Father his example and patterne is proposed and recorded for our imitation and practise and of this nature is the point in question Which I therefore propose not indefinitely as to say that That which our Saviour Christ did in generall without limitation is to be done of us But what hee did in this matter of Praier being a Morall duty and so likewise the Apostles Which to say is a doctrine fit to bee spewed out of the Church as the Temporarie doth in his answer how beastly and blasphemous is it And for the ground of his speech that we are to live by rules and precepts and not by examples that being a Pillar of the Church of Rome it is even as vaine Exemphim Christi est praxis theologiae ibid. For are wee not commanded to follow the examples of Christ in those things as before hath been shewed Which generall commaund comprehends all particulars of that nature that they need not bee mentioned as the Temporarie foolishly requireth neither is this any Pillar especially a chiefe Pillar of the Church of Rome as hee speaketh to imitate our Saviour Christ and the holy Apostles in Morall duties and matters of obedience for then they would have better Pillars to support them than we know they have any It is well spoken for them but simply for himselfe who condemneth all the Churches of Christ as no Churches for not imitating those first patternes of the Apostles and their examples in those times as hee elsewhere alleageth Therefore herein I teach no Will-worship nor Idolatrous action nor any thing tending that way but what is warranted by Scripture and backt with reason Keck de locis commu pag. 281. See Perkins in Math. 6. pag. 328. Exempla enim nihil sunt aliud quàm generalis doctrinae regularum universalium specialia symbola Our Saviour himselfe confuteth the Pharisees and defendeth his Disciples partly by examples Mathew 12.3 St. Paul proveth and confirmeth the greatest Article of our faith by an example Rom. 4.22 23. The holy Scriptures oftentimes recommend unto us the examples of the Patriarcks the Prophets the Martyrs as patternes for our imitation to follow them Heb. 11. c. Therefore how rude is this man to reject the examples of Christ himselfe and the Apostles with such foule language as hee doth But hee hath somewhat to say against the Proofes 1. That Prayer of our Saviour he saith was extracted from him the horriblenesse of the punishment for mans sinne retaining for a time the whole humane mind untill his Divinitie raised him up againe after which hee spake after another manner as Matthew witnesseth alledging the testimony of a namelesse authour that it was Nequaquam justa precatio Christ knowing full well that hee must die c. Whereunto I answer that is certaine that our Lord did never any finfull action neither was hee subject with Moses to speake unadvisedly with his lips through distemper Psal 106.33 Nor was his Humanitie ever tainted or overcome with any sinfull perturbations Vide Melancthon De Passione Christs per Pezelium pag. 282. or impotent Passions as either to desire or to utter things unlawfull or evill that none might imitate therefore howsoever his agonie was very great Christi trepidationes non fuerunt similes nostris ibidem and the Humanity did that which was proper unto it seeke the diverting of an evill if it might be yet withall at the same instant hee doth advisedly and holily submit himselfe to his Fathers will therein without any reluctancie at all being one entire action How suspitiously and dangerously then doth the Temporarie handle this Praier as if it were some unadvised speech and fall of the Humanitie out of which the Divinitie recovered him againe For the defence wherof he would make one Evangelist to contradict another and citeth a namelesse Author saying that it was Nequaquam justa precatio a speech that had need be warily understood and all this to explode this example Or rather to be abhorred from imitiation and so to establish his errour But for the clearing of all this I thinke it fit to produce the judgement of a godly learned Author on the place speaking thus It is the collection of most Writers Attamen ut liberetur petit unde colligimus c. Yet hee desireth to bee freed Whence wee gather that it is lawfull for us to deprecate those evils that are approaching For if it be naturall to grieve for them then are not they to be condemned that desire to be freed from them But herein the moderation or correction that Christ doth use is diligently to bee marked when hee addeth Yet not my will but thine be done In which saying hee asketh that which hee teacheth us to aske Thy will be done in earth as it is in heaven This therefore may be a rule to us of all our Praiers concerning things of this life wherein it is not certaine to us what the Lord would have to be done And such are too bold and confident as will undertake to prescribe unto him on whose sole pleasure we depend and all ours This being the reason why the Praiers of manie are not heard because they are bold not so properly to pray as with a kind of authority to command and to prescribe unto God what they will have to bee done for them Gaulther in Luke 22.42 Which one testimonie might be sufficient to end the Controversie were the Adversarie reasonable but hee hath more to say 2. That of Rom. 1.10 doth shew the desire St. Paul had to come to them but hee had no promise of God that hee should come to them and therefore it 's no marvell that hee puts in an If as any one must doe when hee asketh what God hath not promised c. To which I answer 1. That herein I cannot but marvell at the daring spirit of this man that in the former Proofe doth little better than taxe the LORD JESVS himselfe of some fall and fault in his conditionall Praier And here hee accuseth the holy Apostle for praying and that very often for such a thing as for which hee had no promise that hee should be heard Without ceasing alwaies ver 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no marvell saith hee though hee doubteth seeing hee had no promise c. For whatsoever is not of Faith is Sin and where there is no promise at all there can be no faith Therefore those frequent praiers of St. Paul were offred up without faith and were sinfull Praiers by his opinion who elswhere affirmeth Page 15. that faith and doubting are so contrary that côdem instanti they cannot stand together

It is two great presumption for any Minister to undertake the Exposition of any whol Book in the Scriptures Therefore he holds that which he cannot shew because hee cannot shew how Christ is involved in every pert The Ephesians left their first love Rev. 2.4 Every true Believer howsoever it seemes doth alwaies grow in faith love and answerable fruits Then no living man can say that he loveth his brother No man can say hee doth love his Brother till he hath laid downe his life for him Neither can wee say our selves that we love the Brethren but wee may say of others that they doe so expounding 1 John 3.14 Hee calleth this The glorious way The subject so he writes and stileth himselfe The Subject in whom the Lord delighteth to work through Christ. THese are the Flowers of his Garden dispersed abroad in Print and Writings and by word of mouth wherby he hath laboured to seduce the simple which I think sufficiet only to mention for their absurdity an answer being too much credit to them although the most of them are already * By Master Hynd Mr. Burton and Doctor Taylor in his Regula vita at large answered in publike and private onely I think it expedient to advertise the Reader and all that have to deale with him of five things 1. That they give no heed to any Catalogue of his Gospell grounds because hee hath published many of contrary quality in divers particulars one crossing another as thus Believers do alwaies grow in faith and love and the exercise of all pious duties A man may be a Believer and for a time have neither humilitie love trust nor any other grace bud forth in practice The Law sheweth what man should doe The Law is not the rule of Life With many such 2. That they take no great heed to his interpretation of Scripture for that hee will suddenly devise as many senses as will serve his turne 3. That they credit not easily his Protestations or Denials because therin he hath been found most unfaithfull and false witness one for all in a Letter I pre●●st before God who knoweth all and before JESUS CHRIST the Iudge of all that I hold no other but that one Gospell which Moses wrote of the Lord Iesus and his Apostles Preached the Martyrs witnessed our King defendeth our Divines Pre●●●h and maintaine c. A fearfull Protestation yet how true the former assertions declare 4. To beware of his Riddles for when hee would hide his Error he will turn it into a Riddle as thus They would have the Law to be a Rule of life to such as know it in the infinit holinesse of it the vaile being removed from their hearts as they dare thinke on no righteousnesse by it at all but onely in and by Iesus Christ Againe The Law hath nothing at all to do with Believers but they have most of all to doe with the Law c. 5. To beware of his fawning by which hee deceiveth but chiefly his pride through which hee erreth and dares to abuse the holy Scriptures as hee doth And thus recommending also this disery to the care of every Christian for his owne safety that he may try the Spirits before hee receive them and not run under the curse of believing or venting New Gospels Gal. 1.8 I end with this advertisement That the Spirit of regeneration is a Spirit of Truth Ioh. 3.5.14.17 FINIS Ventri servire blandè loqui seu assentari duae sunt notae Psendo Apostolorum Pet. Mart. in Rom. 16.18