Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	double_a	king_n	respect_n	1,282	5	10.1398	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15559	A practicall catechisme: or, A view of those principall truths according to godlinesse, which are contayned in the catechisme diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them. By D.R. B. of Divin, minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1632 (1632)	STC 21166; ESTC S116040	309,840	430

do fearfully lay forth this corruption to be that which men little thinke for For why What a tame still close and harmelesse thing seemes this sinne beeing yet if once stirred a raging Tyger and wild monster What do these termes imply ●●ue that this sinne is the Doe-all in the soule as she will so it must be and in a word she is al sinne both the length and depth of it all that is in sinne is in her And therefore except the Lord Iesus had bene made si●ne note the word 2 Cor. 5.21 for vs aswell as sinfull he had neuer satisfied his expiation beeing chiefly for sinne in her Nature and for the Acts by Consequence● in which respect he is truly called the second Adam made the sin of Nature by imputation that he might by his nature of Righteousnes suffring both satisfie for it the losse of God● Image and then restore it Looke vpon these texts and meditate of them Secondly by comparison For when the soule hath had the view of actuall sinnes be●ore as most yrkesome and now comes to see greater abomination then these as the Lord tells Ezekiel Chapter 8.15 Oh! how out of measure sinfull seemes it to the soule how doth she cry out miserable man for market thus she speakes Although actuall sins were enough to sinke me into misery yet I see they were but euill in respect of their part but now I see a body of all parts and members a King in his throne I see now my selfe cur●ed double and treble No sooner do I get out of one actuall sin or set good duties agai●st bad with some hope of ease that way but the Lord beates me downe by my inward nature of sinne yea when I would faine comfort my selfe in my duties and suffring and prayers Lo then my very clothes this venomed shirt vpō my skin Iob 9.31 defi●es me turnes al hony into the gall of aspes Indeed God hath freed mee from beeing a worldling whose hope is below from a covetous mizer Phil. 3.18 whose God is his Mammon I am free from open vncleanenesse and inward hypocrisy and profanenesse of heart but Oh LORD the nature of these things dogges mee sometimes the wolfe of my nature makes me feele small difference betweene my selfe and these vices The nature of louing pleasures more then God the nature sauor of a proud vaine heart of distrust of worshipping God vnsauourily and for forme of selfe-loue and ends doth so dogge me that its worse ten fold then the breaches themselues Yea and the more I seeme to affect the contrary the more Satan dogs me with them thoughts desires and endeauors after them if it be so be glad yea and selfe-loue with them so blindfoldes me that often they seeme to please me and make me be as I would be and by the suddainenesse of the darts and assaults preuent my armor and so foile mee and leade me captiue So that we see the sting of nature if duely weighed is farre greater then of actions Q. Proceed to the third How doth the Law present the properties of originall sin to the soule A. By ripping vp the body of this death and shewing it what is lust Rom. 7.7 c. First Shewing it to be sin in an eminency of being It s more sin then other sins whatsoeuer is in any of them is here more notoriously whatsoeuer filth and base quality may be spied in all sin or any as impudency vanity pride resolution disdaine is heere more singularly as light and heate is in our fire or the ayre or the Moone but eminently in the Sun the first subiect and seate of it That wherein a quality is first that is eminently worst As coldnesse in the earth drynesse in fire heate in the ayre and moysture in the water So when a Iudge is vniust in the place of equity hee is eminently vniust Euen so heere All ill qualities are first planted heere and its sinne in the Spirit in the place of excellency euen of Gods Image That whereby another thing is qualified so or so that it selfe is much more so qualified As we say Those wofull desperate Traytors in Gun-powder treason were so and so desperate rebellious cruell fierce but by whom were they made so by their father Garnet and grandfather the Pope Garnet and the Pope then must be much more so So all the poizon of actuall euils is seated in the originall after whose copy they write Secondly The predominancy of this sin both in matter of fulnesse and force for fulnesse it hath all sin vnder it and in it as the perfect body hath all the members so this dead rotten body containes fully all dead members of hypocrisie vncleannesse c. in it As the word vsed by Diuines prooves they call it the * Fomite●● Fewell meaning of the fire of sinnefull acts Great farmes haue and keep great fires because of the plenty of wood they haue to nourish them This is the fewell that maintaines all fires in the soule in hall kitchin and parlour sins of pride sins of common formality sins of base lust all are kept vpon the altar burning with this fewell which is set on fire it selfe by hell So of forciblenesse also therfore Paul cals it a Law Princes rule strongly by their lawes they are as a soule wholly in all and in each part Nothing so forcible there is a necessity in a law It breakes downe and carries before it all opposites word threats dangers all counsell perswasion cannot heare is incorrigible vnchangeable as the Law of Medes and Persians It carries the soule to her trade with courage force resolution and irresistiblenesse being the piller of Satans kingdome ruling as a strong man in sinners Luk. 11. ●1 and keeping all in deep peace Thirdly it is perpetuall Wee say The King hath a perpetuall patrimony that is not alienable so hath a sinner by his originall sin He may faile in his spending money as in his policy and strength and industry to oppresse to defile his body but his stocke and patrimony neuer failes If it bee so in the best of Gods seruants Luther himselfe little molested with couetousnesse yet he had this stock still within how much more is it true of each sinner Fourthly It s an ouerflowing and yet a cruell euill as necessary as it is as forcible Fyre water are ill masters but they burne and ouerflow naturally euen so here As in breaches of the Sea we see tops of Steeples and of Towers vnder water so this ouerflowes all the Image of God in vs This sinne goes in the haire and streame of nature and therefore it s called Concupiscence and Lust Iames 4.5 The spirit that is in vs lusts to enuy it pleases vs because it is natural● and hath a self-louing perswasion which carries it smoothly and vnsuspiciously and by priviledge It is my nature to smite when I am angry i●s my nature to be soone ho● it s therefore

hee hath prepared for his elect in his owne presence things which neyther eye hath seene eare heard or euer entred into the heart of man to conceiue See Esa 30.26 For if they could they could not be as they are And to end these all from the first to the last are the priuiledges of Beleeuers not in their properties onely but peculiarnesse also for to speake of all at once The wicked shall bee nothing so Psal 1. Q. Conclude the Article with the vse thereof A. First it conuinceth and reproueth many Conuinceth first all such prophane ones as cannot endure to heare there should bee any admitting of difference betweene Professors of the Gospell one or other They are of Korah's mind Numb 16.3 All the congregation of God is holy What are not all of vs baptized and beleeuers Hath not Christ broken downe the wall of Separation These Preachers which tell men what euidences there are of true fayth and what marks of false fayth how a man may prooue his calling hope of Heauen and the like say they take too much vpon them Beware Oh yee cauillers lest ye perish in this contradiction Iude Ver. 11. if the Earth swallow ye not beware Hell do not Humble rather your selues and confesse that you pull downe Gods foundations Yee destroy an whole Article of the Catechisme by this your cauill What place is there for priuiledges if all bee alike Indeed fayth purifying the heart takes away all difference Act. 15. but till then what difference is greater then to haue hope and none 1 Thess 5. to sweare and to feare on oath when the Psalmist Psal 1. sayth The wicked are not so of whom speakes he Onely of Pagans And when our Sauior speaks of the fish and the trash of the wheate and the tares speakes he of the world or the Kingdome Secondly this conuinceth all hypocrites who mutter that God puts no difference betweene good and badde in the matter of rewards Esay 58. Mal. 3. Mat. 24. they are brought in taxing GOD for an hard Master they fasted but God regarded not they were zealous but it was bootlesse But Oh ye hypocrites Where is the fault Are Gods wayes vnequall or yours Hath hee not shewed vs his large Charter of Priuiledges bestowed vpon his Church Beware When God makes vp his Iewels it shall appeare wether he haue a discerning eye to your cost ye shall then know it Vse 2 Therefore secondly all of yee in due time get into this Corporation of God and buy your freedome not of London or of Westminister or the like which shall perish but of Heauen Rest not in your outward priuiledges of hearing of common fayth of the Sacraments know it heerein God puts not the chiefe difference Get the priuiledge of these priuiledges the marrow of this bone The vnderstanding of the mystery of Christ and your part in that which the world knowes not nor shall it euer be taken from you What is it for a Country-man at London to heare the Charter of any Corporatiō read in his eares Is he not dead to it Hath he any part in it No no his hope is in his plow and toyling trade at home Till the Sonne hath set you free ye are not free indeed ye haue no part or fellowship in this buzines Ioh. 8.36 Onely fayth and the New Creature and none else can clayme it neyther of which eyther the profane or the hypocrite can approch vnto Turne your cauillings at those who put a difference and your murmurings at God for putting so little difference into an vnfeigned desire of atteyning this difference forget your trade and seeke such an estate of fayth as neyther you as ye are nor the boldest cauiller or hypocrite can euer reach vnto To this end in Gods feare let the view of this honor of all his Saints Psal 149.9 set your teeth on edge after a part a childes part a free denizons part in them Do but thinke of them and what ye haue bereft your selues of so long and yet at length might enioy if ye would lay in cordially for them as glorious things as are spoken of the Church you may haue a part in them cheaper then Lysias had of Romane liberty it cost him a great summe you need part with nothing but that which is not worth the paring of your nailes but ye might be so borne Act. 22.28 Behold and wonder Is it nothing to be in Christ To be free indeed Tell me can you or euer durst you come to the Throne of grace with boldnes are the blessings of wife children land or mony your owne Do ye not feare lest yee dye beggers in all your abundance Is it not a dry ditch Oh come for these and twenty better reasons and seeke this difference Then shall yee turne your mutterings into marueylings at this rich Charter of the Saints and say yee neuer heard of the one halfe of that yee enioy and the Image of your old Paradise shall be despized I assure you else the day shal come that in the day of your sorrow ye shall worship at the feet of them whom ye despise and beholding their priuiledges ye shal bite your very toungs for anguish that ye neuer regarded them till it was too late Vse 3 Let it thirdly be instruction to the Ministers of GOD that they preach Gods Word and promise with wisedome and putting difference GOD excludes none I grant yet hee receyueth none to such priuiledges without the condition of fayth and the new creature Open not the dore of Gods priuiledges for dogs to enter in at Be so farre from sowing of pillowes vnder peoples elbowes and smoothing them in their sinne that when any promise comes to hand ye tremble to urge it in generall without putting difference Affect not the applause of people by plausible applying of promses let none come and heare ye preach a promise but they may haue one touch giuen them or other whether it belong to them or not If they dare runne away with it smoothly yet dare not you to suffer them although your gift lye rather this way then in a searching kind yet put your selues out of it for Gods sake and for the precious soules sake of them whom else ye shall destroy Remember that sweet promise If thou shalt separate to me the precious from the vile then thou shalt be as my mouth Ieremy 15.19 Ezek. 22.26 and forfet not such a blessing through ease or flattery I speake this because I know the people loueth to take all as spoken to them without question to couer their sloth and sinfull course and they will not willingly heare any that Preach otherwise Vse 4 Lastly let it bee an vse of extortation to Gods people to a double duty The first is consider seriously of these bequests and legacies of Christ vnto th● whereof any one might make ye faithfull Remember that Article of the lets is set betweene the meanes and priuileges as Moses betweene