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	servant_n	unprofitable_a	1,244	5	10.6349	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40685	A sermon of contentment by T.F.	Fuller, Thomas, 1608-1661.	1648 (1648)	Wing F2460; ESTC R28032	7,789	52

made compleat And godlinesse thus defined admits of a latitude so that it may consist with some errours in judgement and infirmities in practise Provided that the godly person persists in Faith Hope and Charity which hold out the summe of Religion as to the necessary part thereof As for all particular forms of Church Government Ceremonies and outward manner of divine worship most of them admitting of alteration upon emergencies and variation according to circumstances of time place and persons though these be more or lesse ornamentall to godlinesse as they neerer or further off relate to divine institution yet it is erronious to fixe or place the life or essence of godlinesse therein Wee conclude this point with the words of Saint Peter Of a truth I perceive that God is no respecter of persons But in every nation he that feareth him and worketh righteousnes is accepted with him Yea in one and the same nation he that feareth him and worketh righteousnesse of what Sect Side Party Profession Opinion Church Congregation soever he be is accepted with him as having true godlines in his heart which with contentment is great gain 7 Come we now to the Brid-maid attending her Contentment Contentment is a willing submission of ours to Gods will in all conditions I say willing for if it be patience perforce what reward have you What doe you more then others Doe not even the Publicans and Sinners the same Yea what doe you more then Mules and Horses which being kept with Bit and Bridle quietly carry their ryders which they cannot cast off In all conditions patient in adversity humble in prosperity thankfull in both looking neither above our estates with the ambitious man to have it higher nor beyond it with the covetous man to spread it broader nor besides it with the envivous man repyning at the estate of others but directly on the Portion God hath given us and fully satisfied with the same Even justifying Gods proceedings unto us though wee receive from him what flesh blood would count hard measure namely if his Divine wisdome should so appoint it That with just men we perish with our righteousnesse whilest wicked men prolong their lives in their wickednes 8 Here we must take notice of the conjunction copulative with Godlines with contentment Which furnisheth us with two profitable observations 1. Wheresoever there is true godlinesse there is contentment 2. Wheresoever there is true contentment there is godlines Like Saul and Ionathan lovely and pleasant in their lives and in their deaths they are not divided These twin graces alwayes go together True it is that Gods children may often have their fits and qualms of discontentment as Eliah and Ionah had But this proceeds from the imperfections of grace in them They are not discontented as they are godly but as they have a principle of ungodlinesse in them the remnant of carnall corruption 9 On the other side no wicked man whatsoever he pretendeth can have true contentment Remarkable it is that in the same chapter wee finde two brethren laying claim to the grace of contentation but on different yea contrary titles Esau said Gen. 33. 9 I have enough my brother keep that thouhast unto thy self Jacob said Gen. 33. 11. God hath dealt graciously with mee because I have enough Now Esau's enough was indeed not enough being onely a proud and vain-glorious brag scorning and disdaining at the first till importunity altered him to receive a guift from his younger Brother as if it were a disgrace and disparagement to his greatnes to admit of any addition or accession of his estate from his inferiour Iacobs enough was a true and reall acknowledgement of Gods goodnesse to him resting satisfied with that portion divine providence had alotted him such contentment alwaies gos with godlines and is great gain 10 Come we now to the Dowery and before we descend to the particulars thereof take notice in generall of Gods bountifull dealing with his servants God might command us to work and give us no wages and most justly enjoyne us to labour all day in his Vineyard and give us no penny at night Very good reason Why should we expect to receive profit by him who return no profit to him When yee have done all those things which are commanded you say Wee are unprofitable servants wee have done that which was our duty to doe Saul did not give but take a dowry with his daughter and it is observable that 100 of fore-skins onely were required of David but he gave 200 for her Such was the super-errogation of his valour love and loyalty especially when joyned together never give scant measure God in like manner might expect that wee should give him a portion for the attaining of godlines All wee can doe all wee can suffer is too little to purchase so precious a grace Yet see the goodnes of God who knowing he is to deale with such dull workmen who will take pains no longer then they are paid whets us on with reward in his service 11 Here I deny not but it is lawfull to look on those blessings and benefits which God reacheth out to us for his service Moses himself had respect unto the recompence of reward But two things we must take heed of First that wee receive this reward in notion and nature of a meere gratuity not exactly merited by the condignity of our performances and onely due unto us by the vertue of Gods free promise and not our deserts Secondly that as we look on the reward so wee look through and beyond it It being a good Inn for our desires to bait at but a bad home for them to lodge in Let us labour to devest our souls of mercenary thoughts and learn to serve God for himselfe Active was the affection of Sechem to Dinah as appears by his request to Iacob and his sonnes Let me finde grace in your eyes and what yee shall say unto mee I will give Ask me never so much dowry and gift and I will give according as yee shall say unto me But give me the Damosel to wife Oh that our hearts were but wrought to this holy temper that we should desire godlinesse on any terms undergo any hardship though there were neither Hell to punish nor Heaven to reward However great is Gods goodnes who knowing whereof wee are made and remembring that we are but dust is pleased to spurre us on in the rase of piety with a reward propounded godlines with contentment is great gain 12. So much in genenerall That there is a Dowry Now in particular what is the dovvry of godlinesse It is great gain Great gain of what Let Saint Paul himself who wrote this Epistle tell us when he cast up his audit what profit he got by the profession of Piety In labours more aboundant in stripes above measure in prisons more frequent in deaths often Where is the gain all