Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	contrary_a	forbid_v	1,706	5	9.4049	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

of the life and livelihood of each one in particular Reas. 2. Because sins that are committed against parents by whom we received this life are most sutably punished by the losse of this life and of the comforts thereof and there is a like reason sinnes against such as are placed in stead of parents Use. Is of Exhortation That by this and the like considerations we stir up our selves to a generall care of the performance of this duty The fortieth Lords day Exod. 20. 13. Thou shalt not kill IN this sixth command of the Decalogue Moses treats of the person and life of man and this is the reason why this command is placed before the other two following in which onely are ●…andled only the adjuncts of these For the person and life are of greater importance than the things that belongs to the person Therefore care was first ●…o be had of this and then of these The command is proposed negatively without the rest that follow when yet the praecedent were proposed affirmatively The reason is because in things belonging to the fifth precept privation is more used than contrariety that is it is more commendable not to give the honour to such as it is due than to load them with manifest injuries and reproaches But in these commands nothing is more usuall than that unto the duties commanded we run into the quite contrary faults as to hurt our neighbours life or his livelihood in his goods or to beare a false testimony against him or to desire any thing inordinately that is his It was therefore very sutable that in the fifth commandement the perfect duty opposite unto the privation of honour should affirmatively be commanded us but in the rest it was more necessary that we should be recalled from the contrary faults and sinnes by a negative prohibition Now the life for which provision is made in this command is both bodily and spirituall and both these ought to be considered not onely in their esteem and existence but also in all their accessarie qualities that makes for their comfort and conveniency Doct. 1. Out of conscience to God and his law we ought to abstaine from all such things as tend to the hurt of our neighbours bodily life This is gathered from the words of this command because while murther or killing is forbidden all causes also and effectuall occasions thereof are forbidden Reas. 1. Because man is made after the image of God and so any unjust violence done to the pe●…son or life of man makes against the honour of God Gen. 9. 6. c. Reas. 2. Because God alone is the father of spirits and the Lord of our life He doth therefore an injury to God who unjustly hurts his brothers life and arrogates to himself that power which belongs properly to no other but to God alone Reas. 3. Because this is the greatest wrong that can be done to a man as to this life to deprive him of life in which all other injuries are privatively contained Use 1. Is of Admonition That we diligently keep our selves not onely from effusion of blood in which consists the height of this injury but also from all cruelty and from all both words and deeds whereby mans life or the comforts and conveniencies of his life may be hurt or impaired Use. 2. Is of Admonition also that by like reason and conscience we keep our selves from all those inward dispositions and affections whereby men use to be led and provoked to hurt their neighbour unjustly as are 1. Anger 2. Hatred which is as it were a vehement anger now strengthned and rooted in the minde whence it is that men wish great evils to such as they hate and that constantly form which affection indeavour follow 's and from endeavour the act it self of hurting 3. Envy whereby men so repine at others good estates that they wish them worse or some evil 4 Desire of revenge whereby men use to render evil for evil and that as it is evil For although the desire of restitution of what is taken away or of satisfaction for wrong or of chastisement or punishment against such or such an one that hath offended be honest sometimes and laudable to wit because and when some evill in these and the like is wished to the party not as evil but as it tends to his good and so as it may be good for him Yet desire of revenge whereby we desire some evill to another as it is and may be evill to him onely without any reference to his good can never be either honest laudable nor lawfull Doct. 2. But most of all we ought to keep our selves from such things whereby the life of the soul of our brother is 〈◊〉 This is gathered from the words of the Text because of all other this is the deadl●…est sort of killing a man of which also the Scripture admonisheth us in the same phrase whereby bodily killing is forbidden I will require his blood at thy hands Ezek. 36. Yet this difference there is between bodily and spiritual killing that no man can be spiritually killed or murthered by violence and meer force as bodily many are Reas. 1. Because the spiritual life of a man is his preciousest possession farre surmounting his bodily life Reas 2. Because the hurting of this life belongs to the hurt of his eternal state and condition Reas. 3. Because the depriving of this life drawes with it the deprivation of all the true comfort of the bodily life also Reas. 4. Because in hurting this life Gods glory is directly wronged by reason that this life cannot be hurt but by the sin as well of him that hurts it as him that is hurt though bodily life may be taken away without the sin of him whose it is Use Of Admonition that with great care conscience we keep our selves from all things whereby this life of the soul is hurt as 1. From Heretical Doctrines ●… From evill and corrupt counsells ●… From scandalous and pernitious examples 4. From all neglect of such duties as we owe unto our Neighbour in order to this eternal salvation Doct. 3. It is our duty not onely ●…o abstain from all such things as the life of our Neighbour bodily or spiritual is hurt by but also carefully to do all such things whereby he may be fu●…red in either life and it may be made more lively and comfortable to him It is hence gathered that as no command is altogether negative but containes alwayes and commands the contrary duties to the sinnes forbidden so is it also in this sixt Commandment Reas. 1 Because there is a certaine communion of nature and life bodily amongst all the posterity of Adam as they do all come of one and the same blood There is likewise a like communion of spiritual life amongst many as to the act and exercise it self and amongst all as to the hope and possibility Reas 2. Because religion sets up a sort of society amongst

no time in no place for no party whatsoever no not for God himself as hath been said we ever witnesse any thing Moreover we are always bound to give witnesse unto the truth and to confirm it when either religion or conscience towards God or iustice and charity towards our neighbour shall require this duty from us The forty fourth Lords day Exod. 20. 17. Thou shalt not covet thy neighbours 〈◊〉 thou shalt not covet thy neighbours wife nor his man-servant nor his maid-servant nor his ox nor his ass nor any thing that is thy neighbours IN this last commandment is handled the estate and condition of our Neighbour in common as appeareth by these last words or 〈◊〉 is 〈◊〉 neighbours For as in the first Commandment of the first Table that duty is commanded whereon all other duties lye and depend so also in this last Commandment of the last Table that duty is handled on which all others that relate to our neighbour do depend About this state of our neighbour in common coveteousness is forbidden by which neither is understood the natural faculty of coveting or desiring which is of it self good and lawfull and not to be ranked in the place of things forbidden Nor yet every concupiscence or lust is here to be understood because such acts of filthy lust as have the consent of the will joyned with them for the accomplishing the acts of sin if occasion were given are prohibited in the other Commandments according to their kindes whereunto they belong as Christ himself teacheth of a man inordinately lusting after a woman which while he calls adultery he shows that it is forbidden in the seventh Commandment Nor yet is understood that innate and inbred lust in us which is original sin and the ●…inder to all actuall sin because that is no more forbidden in any one Commandement than the contrary original righteousness and innocency is commanded in the whole Law but as this primitive righteousness is commanded us in all the Law throughout so the contrary original sin lust or inclination and propensity to evill in general is forbidden in the whole Law and not in any one commandment Here then is properly understood that coveteousness which is a disorderly desire or longing after any thing that is our neighbours though we do not fully consent thereto and though we never desire to accomplish the same by unlawfull means Doct. 1. The first motions wherein we are touched with an inordinate desire are to be holden ●…or sins that are to be shunn'd It is gathered from the words of the Commanment because that first lusting after any thing that is our neighbours is expresly condemned and all other inordinate motions are of the same kinde Reas. 1 Because such motions are contrary to the perfection of Gods Image which we are every where bound to keep intire in our selves as much as is possible Reas. 2. Because such motions are contrary to charity whereby we ought to love God with our whole hearts and our Neighbour as our selves For if this charity were perfect in us no place would be left in us for such motions of affections either against God or against our Neighbour Reas. 3. Because in such motions there is a certain beginning of a consent to evill though it be not full and perfect which appeareth from that hidden liking and delight that useth to accompany such motions untill seriously they be repressed Use 1. Of Refutation against Papists who hold not such first motions for sins and so do not acknowledge the spiritual depth of sin and by the same meanes in great part take away the power of repentance and spiritual humiliation Use 2. Of Admonition that with all diligence we keep our hearts that however we cannot be altogether free from such motions yet as much as may be we may keep our selves from them and that for two causes 1. Because they have something of sinfulnesse in them and tend also to the promotion of heavier sins 2. Because in some sort they defile our mind and make it less fit for excercising and preserving holy motions Doct. 2. Every one ought to be content with that portion and condition that God hath measur●…d out unto him This is hence gathered because contentment with our owne is the duty directly contrary to desiring what is anothers Reas. 1. Because we ought to rest in Gods dispensation as in our Fathers good providence who knowes best what is good for us Reas. 2. Because this contentment makes much for the quietnesse of our minde and so for the happinesse of our life Reas. 3. Because the want of this content argues our too great love of the world and of our selves and it comes from a perverse affection that we are not content with our lot Use 1. Of Reproof against such as do or think nothing else almost than how they may compasse such or such a worldly thing that they have not so that their whole life is nothing else but a continual exercise of avarice and ambition Use 2 Of Exhortation that we may more and more strive unto this contentment of minde which is the companion of true piety as is said Godlinesse is great gain with a minde contented with its owne condition For we brought nothing with us into this world nor can we take any thing out of it with us but having fo●…d and raiment let us there ●…ith be content But such as will be rich fall into tentation and into a s●…are and many lusts or covetousnesses c. 1 Tim. 6. 6 7. Doct. 3. We ought to desire our Neighbours good as well as our owne This is hence gathered that here is forbidden the coveting of that which is our Neighbours whence followes that we ought not onely to leave to him such things as are his but also which is more desire heartily that he may keep and enjoy his owne to his owne content not that we should have them or desire them So that as the love of God above all things else is commanded in the first Commandment so this love of our Neighbour as of our selves seems chiefly to be commanded and as it were summed up in this last Commandment Reas. 1. Because love to our Neighbour ought to follow from our love to God and God may be as well honoured by the things he gives to our Neighbour as the things that he gives to us Reas. 2. Because however it be more natural to wish well to our selves yet it is more divine and perfect to wish well to others in such external things Reas. 3. Because by wishing well to others we wish well to ourselves in as much as by the exercise of this duty we further our owne salvation Use Of ●…eproof against the common frailty of us all For from this as from the Commandment of a loving God above all things it followes that none can perfectly keep this moral Law in this life to wit if we understand such perfection as consists in compleat