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	law_n	moral_a	2,108	5	9.1759	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

knowledge of God and of his will not able to receive the things of the Spirit of God according to the Apostle The naturall man c. I add the same kind of men are spoken of by Iude The Aposile vers 19. he joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seperatists sensuall or naturall not having the Spirit together So James joynes naturall and devillish together the 3. cap. 15. ver The wisdome that is not from above is sensitall or naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devillish so that the naturall man 1 Cor. 2.14 is unregenerate 2. You say That by naturall man is meant a weake beleever because by naturall here and carnall cap. 3.1.3 are meant the same men Now by carnall there is meant the weak beleever Answ It s evident that the carnall man spoken of cap. 3.1 and the naturall man spoken of in cap. 2.14 are not the same That carnall man was a babe in Christ and therefore he was such an one as had the Spirit of Christ dwelling in him Rom 8.9 This naturall man was such an one as bad not received the Spirit ver 12.14 3. You endeavour to prove that by carnall man cap. 3.1 and by naturall man c. 2.15 are meant the same Because the same kinde of persons whom he cals spirituall is oppused both the naturall man c. 2.15 and to the carnall c. 3.1 Answ Away with this trifling a man may be opposed to a beast and a childe therefore a beast and a childe are the same dicite Jo. Paean cop 2.15 the spirituall and naturall man differ statu as a man that hath the spirit from him that hath it not but c. 3.1 the spirituall man and the carnall differ onely gradu in degree and measure of participation of the same spirit as you your self assert 4. You say That the Apostle doth not speake simply or in generall of the things of God nor particularly of things simply necessary to be beleeved to salvation but onely of the deep things of God which things v. 6. he had called wisdome Answ The contrary is evident by the context that the Apostle speakes generally of the things of the Gospell Christ crucified c. 1.24 made to us of God wisdome c. c. 1.30 c. of the wisdome of God c. 2.7 as opposed to the wisdome of this world v. 6. the manifold wisdome of God made known by the Church Ep. 3.10 All the Gospell is a great mystery 1 Tim. 3.16 A mystery kept secret Rom. 16.25 Into which the Angels desire to looke 1 P. 1.12 Though in this mystery there be greater and lesser deeps yet all are deeps so deep as that none of the princes of this world did know them by the spirit we coming to know the things that are given us by God Chrysost 1 Cor. 2.8 Chrys in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectos voc●t non qui asiquuti sunt plenam sapi●ntra● sed qui sano sunt in corrupto jud cio Caiv. in Loc. by the wisdome you speake of which the Apostle preacht to those that were perfect understands it of the preaching of life and salvation by the death of Christ and by the perfect ones beleevers c. And Calvin upon the place saith That by perfect ones the Apostle understands not those that had atteyned to high degree of knowledge but those that were of a sound judgement 5. You say That man meerly naturall may be uncapable of these and yet be apprehensive of such of the things of God the knowledge whereof is of absolute necessity to salvation as Generally of the duties commanded in the Morall Law of the eternall power and Godhead manifested in the creation c. Answ The things of the Law or of the eternall power and Godhead are not the things of which the Apostle is speaking or which you and I are disputing of The things we are now speaking of are the things freely given us to our glory for those other which you say naturall men are apprehensive of duties of the Morall Law which are absolutely necessary to salvation c. if you say they are absolutely necessary to salvation I yeeld it as sine quibus non est salu● but not as Cum quibus est salus by the way let the Reader but consider this arch-argumentator who from this his exposition That weak Christians are not capable of the deep things of God undertakes to prove that the naturall man may understand those things which are necessary to salvation In your 94. Pag. 88. Se. 94. Section you say That power which the Apostle here denyes to his naturall man of knowing the things of God may well may of necessity must be understood onely of an immediate actuall or present capacity of power so that his meaning may be carely this The naturall man while he continues meerly such hath no principle or power actually and de praesenti to know savingly the things of the Spirit of God but this proveth not but that a naturall man may have such principles even for the present which by a regular improvement and such whereof by the never denyed assistance of Grd at first he is very capable may advance and rise through the ordinary blessing of God in such cases into such a capacity or power as is contended for a youth of twelve yeares of age cannot construe a Chapter in the Hebrew Bible he hath no immediate actuall power yet such a power he hath by the improvement whereof he will according to the ordinary course of Gods providence be able to do it c. Answ Why do you so flagg and faulter in giving us the meaning of the Apostles saying This power may well be understood c. the meaning may onely be this c. Did your heart misgive you take heed uncertainty I feare is your punishment though you pretend confidence 2. That the naturall man hath no power to know savingly the things of the Spirit of God I acknowledge for an undeniable truth 3. When you say Neverthelesse this proveth not but such a man may have such principles by a regular improvement c. I told you before of your foggy conceptus you might have spoken your self a Pelagian as plainly as now you do with half these words 1. These principles you speake of by the improvement whereof he may rise to the power contended for I suppose are those which you mention Divine Auth. pag. 200. reason judgement understanding memory c. if you meane not these let me heare 2. By the never denyed affistance of God whereby a man is capable of improvement c. at first If you meane not a generall concourse of God afforded and given to every man as a man and as created of God according to that passage Yo. Eld. p. 11. Where you told us because nature is not given away from God whatever is ascribed unto nature is no derogating from the grace of God cleare your selfe 3. By advancing into such

substance of the Scripture is sufficient to bring men to believe that they are things which came from God though they had not the super-added advantage of any thing in the Scripture as writing It was great pitty that you were not consulted withall to give your judgement concerning the most advantagious way of bringing men to believe Answ why instead of inventing new grounds of faith submit you not to the old It s no matter what such a poore creature as your self say when you tell us what is the most sufficient way to bring men to beleeve when as I see that the wise God was pleased not onely to have the matters committed to writing but also to tell us notwithstanding the weight of the matter that the end of that writing was that men might beleeve those matters These things are written that ye might beleeve Job 21. and 1 Jo. 5.13 why rather did not the Evangelist say These things are so weighty so worthy so beautifull that therefore you have reason to beleeve them 2. The most weighty worthy matter that ever was beleeved had it onely been beleeved for its owne weight and worth and not as revealed by God and because God manifested it had not been beleeved with a divine faith 'T is not the worth of the thing but the Authority of the Speaker that is the ground of a mans faith Nor doe I understand how the worth and beauty of any thing can be said to bring men to beleeve that thing they may indeed bring a man to desire it and to long to enjoy it there 's required to faith not a worth and a beauty in the thing revealed but truth ln the revelatien the object of assent is not pulchrum but verum not the beauty of the thing spoken but the veracity of the speaker Be the thing never so good yet I beleeve not saith learned Downame unlesse I be perswaded it is true p. 355. Treat of justification 3. He that assents not to the Scriptures as revealed by God cannot assent unto the beauty of the matters contained in the Scriptures There 's nothing revealed in the Scripture will seeme truly beautifull and worthy to that man that beleeves not the authority of the Revealer If the written word be entertained and received as saith the apostle as the word of man the most beautifull and worthy matters in the Scripture will be so far from being beleeved that they will be profanely neglected When as the excellentest matters were preached to the Jewes by Christ how were they contemned in regard that they were not lookt upon as the minde of God but rather on the contrary To conclude my Answer to this profane conceit of yours should this beauty worth weight c. of the matters contained in the Scripture be admitted as the ground of beleeving them I would know by what rule we should judge of this their beauty worth weight c. or what it is when their beauty is impugned by hereticks as you know that the gloriously beautifull truth of the satisfaction of Christ so beautifull that its worthy of all acceptation is by Socinus accounted the most deformed and unrighteous conceit that can be What is it I say in such cases by which I should groundedly account the truth of God beautifull you must here denying the written Word make any mans judgement and reason to be the rule of the beauty and worth of the matters of the Scriptures every one must esteeme of truth and believe them as reason dictates and tels them they are beautifull and then Mr. Goodwins Socinian designe is perfectly accomplisht And there are who stick not to say That all the clamourous outcries of your tongue and pen intend nothing but the advancing the Diana of recta ratio instead of Scripture Yet againe you querie though to no purpose Yo. Eld. p. 40. yet to this effect Doth not say you the Scripture affirme that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodnesse of God leadeth to repentance Rom. 2.4 Which repentance cannot be without beleeving of the matters of the Scripture as that upon repentance God will be gracious and accept men into favour and forgive their sinnes now this goodnesse of God leading to this repentance is extended to many who are uncertaine whether the written word be the Word of God or no. 1. Answ This is a passage of the same prophane calculation with that in Divine Auth. where you said pag. 182. That the Heathens who only have the Heavens the Sun Moon and Stars to preach the Gospell unto them have reason sufficient to judge the same judgement with them who have the Letter of the Gospell Which in Busie Bishop was disproved to which in this booke you reply nothing but new braze your face and say the same things againe 2. From this place Rom. 2.4 that Gods goodnesse leads to repentance followes it that Heathens who onely were invited by the generall goodnesse of God in the governing of the world beleeved that God would be gracious unto them Spanhem de grat univers pag. 1291. and forgive them their sinnes in Christ the Mediator followes it that all invitation to repentance is invitation to a Redeemer and to beleeving and that rain from Heaven and fruitfull seasons did afford such an invitation There 's a repentance which is not saving and true and internall but externa disciplinaris which consisteth in meere abstinence from outwardly vicious acts and in the contrary practice of actions civilly and morally honest And 2. there 's an invitation to repentance which is simpliciter imperativa and exactiva officii as Spanhemius saith which simply commands and exacts that duty which man owes to God which requiring of repentance leads not more to a Redeemer than the requiring of that debt did lead the servant in the Gospell to a surety And 3. how could the Gentiles be lead to true and saving repentance by the outward benefits they enjoyed who thought that they received them from Jupiter and Juno and such Idols and that all that repentance which those Idol-Deities required from them did consist in idolatrous worships and sacrifices and services These of whom the Apostle speakes could not rightly think of God who only could pardon them nor of the duty of repentance they owed to this God without a superiou● illumination far excelling that which is by the common goodnesse of God in the government of the world you wofully blunder therefore in affirming that the heathens beleeved the matters of the Scripture being destitute of the written Word Briefly thus you say The goodnesse of God bestowed upon the Gentiles who were destitute of the written word led them to a true and sound repentance and to a knowledge that upon that repentance God would be gracious unto them and forgive them their sins I desire in your next your so frequently promised undertaking if at least we be not put off as ever yet we have been with a mouse instead