Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	behold_v	zeal_n	zealous_a	11	3	8.9463	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09950	The breast-plate of faith and love. A treatise, wherein the ground and exercise of faith and love, as they are set upon Christ their object, and as they are expressed in good workes, is explained. / Delivered in 18 sermons upon three severall texts, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635, ed.; Davenport, John, 1597-1670, ed.	1630 (1630)	STC 20208; ESTC S105956	328,230	606

another much he is much affected with what he doth Now when the Lord shall shew some tokens of his wrath those that love him and esteeme of him those that prize him cannot but be affected Shall the Lyon roare and shall not the beasts of the field tremble Consider how you are affected therefore when the Lord shall discover any expression of his wrath and what doth hee else in this stroake which is now vpon this place is there not wrath gone out from the Lord You know the plague is more particularly Gods hand then any other affliction Therefore David saith when he chose the plague that he would choose to fall into the hands of God intimating that in that buysinesse God was in a more peculiar manner the doer of it As the thunder is sayd to be the voyce of the Lord so the plague may properly be sayd to be the stroake of the Lord more peculiarly than any other affliction Consider therfore what your affections are in this case for my beloved let it not be in vayne to you that the Lord stretcheth forth his hand as hee doth now at this time among vs. It is but yet in the beginning and what is the Lords meaning in it Is it not as a messenger sent vpon an errand If it had its answer if that were done for which the Lord had sent it would he not remoue it againe Would he not bid the destroying Angell to put up his sword into his sheath Doubtlesse he would if you would doe that at the beginning of this sicknesse that must be done before the Lord will remoove it from you You will say what shall we doe then I beseech you consider what commonly is the cause of a plague among vs. Consider what hath ben the cause of the plague in former times You shal finde in Numb 25. two causes of the plague One was the superstition and Idolatrie of the people they begann to be yokt with Idolatrie They joyned themselues to Baal Peor I confesse that sinne was not yet growne to any great height it was but yet in the beginning in the seedes and yet you know how the Lord was offended with them And the second was fornication the sinne of vncleanes that was cōmitted It is not likely that all the people fell into that sinne of Idolatry or into the sinne of Fornication but yet the Lord was offended with the whole Congregation for those that did it as the manner is to be So here you see two causes of a plague Idolatry which was but beginning and the very admitting it into the Campe and the Fornication of the people Another cause of the plague you shall find in Davids numbring the people it was their securitie and pride and trusting to themselves and the creatures for surely it was not Davids sinne only who had somewhat forgotten God and trusted to his mountaine thought that that was strong enough but it was the sinne of the people It is good my beloved to be secure out of confidence vpon God and therein the more securitie the better but to be secure for any outward help either in the number of men or ships or strength or policie or because we are compassed about with the walls of the Sea or whatsoeever it is wherein wee thinke our safetie consisteth the more confidence in this the worse The Lord smott the people for this security in Dauids time Another cause is the unworthy receiving of the Sacrament Many are sicke among you saith the Apostle and many are dead because you receive the Sacrament unworthily The Lord is pleased to punish that particular sinne of receiving the Sacrament unworthily with some sicknesse or other whether the plague or no we cannot say but this we may be sure of that this was the cause why so many were sicke and dead You know that passage in the booke of Chronicles concerning Ezekias when the people had not prepared themselves aright as they ought hee prayed to the Lord and it is said The Lord healed the people we cannot say what the Lord healed them of but yet it makes it evident that the Lord had some way smitten thē Moses for the omission of the Sacrament the Lord would have slaine him that is he would have sent something upon him whether some disease as is most probable or some other thing which should have taken away his life in the end The omission and negligent receiving of the Sacrament I put together which mooveth God to anger and to inflict plagues upon a people I will name yet one more besides these and that is the coldnesse and deadnesse of their hearts who belong to the Lord from whom he expects better things and more zeale which I gather hence What was the reason that the zeale of Phineas stayed the plague Numb 25. Because his love was hot and his anger was kindled in a holy manner against that Israelitish man and the Mid●anitish woman that had committed fornication among the people If the zeale of Phineas was the cause of staying that plague and of withholding the Lords hands then surely the coldnes of those from whom the Lord lookes for much heate for much fervency of spirit whom God expects should stand in the gappe I say that is the cause that the Lord goes on in punishing But what should we doe now to remove it Amend the things that are amisse repent and amend and he will turne from his fierce wrath which he not onely intendeth against us but is also already upon us Labour to cleanse your hands from idolatry and superstition and cleanse the land from the crying sinne of uncleannesse and fornication and every man labour to cleanse his owne heart And againe to turne to the Lord to take heede of security which is a forerunner of a ruine as a great calme is a forerunner of an earthquake Againe take heed of receiving the Sacrament unworthily many of you this day have received therefore I should speake something particularly to them but in truth this concernes all among us but chiefly let me speake to those a little that are able to pray that have some fire in them that have had the worke of grace in their hearts wrought by the Spirit of God that have some sparkes if they were blowne up that are men fit to stand in the gap It belongs to you my brethren to doe something that the Lord may stay his hand and remember that when the Lord begins to send forth tokens of his wrath and displeasure against a Nation it is a time wherein he expects and lookes for humiliation and repentance Therefore take heede of neglecting that in Isay 22. In that day saith the Lord when I called for humiliation beholde killing of fatlings and oxen c. Therefore know what your dutie is and learne now to see what belongs to you to doe shew your love to the Lord in trembling at his judgements

in being zealous for his Names sake as indeed where there is abundance of love there is alwayes exceeding much zeale So it was with Paul so it was with Elias so it was with Moses so it hath beene with all the Saints And so much for this Another property of love is this that it doth not play the huckster with the Lord as wee say it doth not bring things to an exact account but when a man loveth hee is willling to doe what offices of love and friendship he can and he doth not stand to looke for an exact recompence for that is to play the huckster to make a bargaine with God but the nature of love and true friendship wheresoever it is found is this to be free in doing that it doth and not to stand to examine how much they shall doe and how much they shall receive for doing of it but to doe it with liberty and with freedome And so it will be if your love be right to the Lord you will not stand halfepeny-worthing you will not stand considering what you are bound to doe of necessitie whether you are bound to pray in your families or no whether you are bound to keepe the Sabboth so exactly and precisely as is commanded whether you are bound from giving so much liberty to your selves in vaine speeches c. but love will rather say what shall I doe to recompence the Lord It will be devising what to doe it will be glad of any occasion of doing any thing that may be acceptable to God When you set limits to your selves and are afraid of going too farre and doing too much it is a signe that what you doe commeth not from love to the Lord but from some naturall principle it comes from your selves and not from the spirit For if you love the Lord Iesus aright why doe you not labour to exceed in the duties of obedience why doe you blame those that goe further than your selves are willing to doe why doe you quarrell with that exactnesse and precisenesse and strictnesse which is required in walking in the wayes of God Love is abundant in the worke it doth and if you love the Lord you will not set limits to your selves you will not have such thoughts as these I will doe as much as may bring mee to heaven and no more I will take so much paines as that I may not be damned but to exceede and doe more than needes this I hope may be spared and I may goe to heaven notwithstanding well enough though I goe not so fast as other men No Beloved if there be love in you you will strive to doe the utmost of your power it is the nature of love so to doe Againe you will not be so exact nor indent with the Lord what hee will doe to you but though the Lord be slow and slacke in rewarding you though he stay long and suffer you to goe on without taking any notice of you as it were nay perhaps hee gives you many afflictions and persecutions poverty trouble sicknesse c. though the Lord doth not doe what you expect yet your love will be free it will goe on you will be ready to say as Paul did I know whom I have trusted that is he was resolved to serve the Lord to doe his utmost though the Lord did reserve himselfe and the recompence of reward to a further time yet he was content Such a disposition will be found in those that love the Lord Iesus Again you may judge of your love to the Lord Iesus by another property of love which is a hatred of sinne by your hatred of that which is contrary to him for love is not better knowne by any thing than by hatred for all hatred is properly rooted in love for you hate nothing but because you love the contrary therefore if you love the Lord Iesus you will hate sinne Examine your selves by this for it is a sure rule if you love the Lord you will hate that which is evill You will say I hope I doe that It is well if you doe but let us consider that it may be you may be angry with sinne but doe you hate sinne That was the commendations that the Lord gives the Church in Rev. 2. Thou hatest the works of the Nicholaitans which I also hate Therefore if you would know whether you love the Lord Iesus try it by this doe you hate sin You will say How shall wee know whether we hate it or no In these three things you shall finde wherein hatred differs from anger and thereby you may examine your selves First hatred is more of generalls a man hates all drunkards if he hate drunkennesse hee hates all toads and all serpents if hee hate poyson A man is angry with this or that particular but hatred is of all I would aske thee doest thou hate all sinne every thing that is called sinne all that belongs to sinne If it be this or that sinne that you make against you are but angry with sinne you doe not hate sin for hatred fals alwaies upon the generall Examine therefore if you finde this disposition in your hearts that you hate every sinne that your hearts rise against every thing that is sinfull whatsoever is contrary to the Lord whatsoever you apprehend under the notion of sin that you hate and resist and strive against this is a signe that you love the Lord. Secondly hatred desires the utter destruction of the thing it hates anger doth not so anger desires but a revenge proportionable to the injurie therefore we say there is a kinde of justice in anger it would not have the party that it is angry with to be destroyed but it would have him sensible of its displeasure it would have something done that might answer the injurie that is offered but hatred desires the destruction of a thing utterly Now doe you doe so with your sinnes doe you desire to have them wholly extirpate and rooted out of you to have your lusts thorowly and perfectly mortified are you willing to have sinne so cleane taken away that you may have any no libertie to have dalliance with it in any kind do you hate it so as that you cannot endure to come neere it nor to have it within your sight It is a signe you hate it indeed Lastly hatred differeth from anger in this that it is implacable hatred comes from judgement and it continues and therefore hatred is not a passion but we call it an affection it is a beautie and disposition and frame of the will anger is a passion that dies and flittes away after a time but hatred continues Is your disposition such to your sinnes examine your selves nothing is more frequent my brethren than to be humbled for some sinne which amazeth you for the present but doth your hatred continue If not you doe but fall out with your sinnes onely and grow friends with

of the world those that are in place because they shall countenance iniquitie because the streame of the times shall goe that way for this cause the love of many shall waxe colde that is because they mind the world wheras if they did not love the world and the things of it though iniquitie did abound yet their love would waxe hotter When things are so that iniquitie abounds some will not take the paines they love their ease and contentment others want courage to doe it they are faint-hearted and dare not adventure Now whence doth this come but from the love of the world for no man is fearefull but because there is something that he is in love with and is loath to part with If a man did not love the things of the world he would have courage for the truth This is therefore an argument that men doe love the world and consequently the love of the Father is not in them Let us come yet to another expostulation In the first place therefore if you love the Lord you will finde in your selves a readinesse to please him in all things you will doe it naturallie As the Apostle speakes of Timothy I know no man like minded who will naturally care for your matters So if you love the Lord aright you will doe it with a naturall affection you will love him naturally For what is this love to the Lord if it be right but that which himselfe hath planted in us wee are taught of him to love him It is like the naturall affection which parents have to their children such a kinde of affection will it be if you love the Lord you will doe that which is good in his sight with a kinde of naturalnesse and readinesse you will be carried to the duties of his service as the fire is carried upwards and not as stones are carried upwards with the force of another but you will doe them readilie and chearfullie you will not doe good duties as being haled to them and put on to doe them but you will be zealous of good workes that is you will have a burning desire in your hearts longing after them you shall not neede to have them forced upon you but you will be forward to doe them you will be affected to good workes as you are out of selfe-love to your owne businesse You know when a man naturallie loveth himselfe when he is to doe something that concernes his owne good how solicitous is he about it and how provident forecasting how to bring it to passe and if any rubbe be in the way it troubleth him if there be any faire passage and likelihood of atchieving it he rejoyceth Now if you love the Lord naturallie and trulie you will goe about his businesse as you goe about your owne if there be any businesse to be done Magistrates in their place Ministers in their place and everie man indeede shall finde some businesse to doe wherein he may bring glorie to Gods name and advantage to his cause Consider now how you are stirred about it doe you goe about this businesse are you so industrious and laborious doe you project it doe you minde it as your owne you will not stand expostulating the matter to say must I doe it and is it of necessitie But if it be a thing that tends to the advancing of the glorie of God you will doe it with all readinesse you will not so much stand upon this what wages shall I have and what profit shall I gaine But as a loving womā to her husband she is glad to doe any thing for her husbands good she is satisfied with this that she hath an opportunitie to doe something so it will be with you if your hearts be rightly affected you will then doe things after this manner You will say How shall wee know this love this is a nice and curious point to love the Lord thus naturallie You shall know it by these two things First by the evennesse of your carriage towards the Lord for what a man doth naturallie he doth with a kinde of equalitie with a kinde of evennesse so that as we say an uneven pulse is a signe of a deadlie and dangerous distemper within so I say when you finde an unevennesse in your carriages to the Lord that you are off and on with him that sometimes you doe a thing for him and anon you will doe for your lusts this is a signe that you love not naturally feigned things are for the most part unequall because when a man doth not doe a thing naturallie he cannot holde out a man cannot dissemble so well but at one time or other hee will discover himselfe what a man doth naturally and heartily he is like himselfe in it still Therefore when there is such an unevennesse in your waies some will be verie forward in a good cause now in a good moode and then out of it againe it is a signe you love not the Lord thus naturallie for then you would be eaven in your carriage towards him Adde to this the continuance of it for if you love the Lord with a naturall affection you will holde out and be constant in it The second and third ground went farre in their profession but their inconstancie shewed that they loved not the Lord with a naturall love this discontinuing is a signe that your love is not true I beseech you examine your selves by these things whether you love the Lord remember what I said the last day doe you desire that your sinnes should be utterlie destroyed doe you not dallie with sinne would you not have some remainders within you nay I will goe a step further with you doe you not hate the Lord You will say God forbid that we should doe so I hope we are not in that condition My brethren first you must know that there are manie that doe hate the Lord in Rom. 1. amongst others those are reckoned up Haters of God Therefore it is certaine that there are manie and many of those that come to Church manie that thinke well of themselves and that others thinke well of too that yet are haters of the Lord. You will say how shall we know that I will aske you but this to bring this likewise into examination and so to conclude I say examine your selves by this Doe you not desire that there were no God examine your hearts whether if this newes were brought that you might live at libertie that you might doe what you would that you might satisfie your lusts in all things that there were no God to call you to account to reward you according to your doings whether it would not be acceptable newes to many of you Now it is certaine if you would not have the Lord to be you hate him for whomsoever you would have taken out of the way such a man you hate And besides this consider whether you doe not