Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	law_n	nature_n	precept_n	1,292	5	9.1116	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82002	A sober and temperate discourse, concerning the interest of words in prayer, the just antiquity and pedigree of liturgies, or forms of prayer in churches : with a view of the state of the church, when they were first composed, or imposed. Together with a discovery of the weakness of the grounds upon which they were first brought in, or upon which Bishop Gawden hath lately discoursed, the necessity of a liturgie, or the inconveniency of altering the English liturgie, the utility of church musick, and the lawfulness of ceremonies : in which are mixed reasons justifying those godly ministers, who forbear the use of the Common-prayer, against the late out-cryes of the said bishop. / By H.D. M.A.	H. D. (Henry Dawbeny); Collinges, John, 1623-1690, attributed name.	1661 (1661)	Wing D449; Thomason E1086_14; ESTC R208152	100,305	119

A SOBER and TEMPERATE DISCOURSE Concerning the Interest of Words in Prayer The just Antiquity and Pedigree of LITURGIES OR Forms of Prayer in Churches With a View of the State of the Church when they were first composed or imposed Together with A Discovery of the weakness of the grounds upon which they were first brought in or upon which Bishop Gawden hath lately Discoursed the nec●ssity of a Liturgie or the inconven●ency of altering the English Liturgie the utility of Church Musick and the lawfulness of Ceremonies in which are mixed Reasons justifying those Godly Ministers who forbear the use of the Common prayer against the late Out-cryes of the said Bishop By H. D. M. A. 1 Pet. 3.9 Not rending evil for evil or railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit a blessing LONDON Printed for W.A. and are to be sold at the Royal Exchange in Pauls Chur●h yard 1661. HE who had reported to Master Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a Book of Prayer an hundred times more perfect then ●his that we now have the same could not take place for that he was matched with such a wicked Clergy and Convocation with other enemies even he I say stood in this that Master Bullinger did like well of the English order and had it in his Study But when Whittingham had demanded that question Bullinger told him that indeed Master H. and Master C. asked his judgement concerning certain points of that Book as Surplice Private Baptism Churching of Women the Ring in Marriage with such like which as he said he allowed not and that he neither could if he would neither would if he might use the same in his Church whatsoever had been reported History of the troubles at Frankeford first published 1575. in the 42. 43. pag. A Discourse of Lyturgies or Forms of Prayer in Churches c. CHAP. I. The Interest of Words in Prayer considered both as to private and publick Prayer The Necessity of them considered as the Homage of our Lips as they restrain mentall extravagancies and are Interpreters of our Conceptions to others Consequences from this Consideration I. SO transcendent is the priviledge of coming to the Holy of Holies by the new and living way in the most sublime and spiritual duty of Prayer where the soul talks with its Creator as it were face to face Such is the nature of that spiritual performance considered in it self so momentous the Concernes for which in it we wait upon the Throne of Grace so many the directions which our Holy Father hath given us in his Word for the acceptable performance of it that we must needs be concluded unthankful to God who hath indulged so glorious a Liberty to us unjust and unreasonable to our selves who are by the Law of Nature taught to remit or intend our minds in all performances according to the moment of them and unfaithful to that Word which we own as the square of all our Conversations if we should not warily attend our Souls in so Sacred an Homage in which so much of our Interest lies not offering a Female when we have a Male in our Plock though we knew of no such Malediction as that Cursed be he that doth the work of the Lord negligently II. Whilst we view this sacred thing Prayer as our Priviledge we can consider it no otherwise than as a Liberty to ask of the Father of mercies what we or others stand in need of under the encouragements of many precious Promises nor short of his who said Ask what thou wilt even to the half of my Kingdom I will give it thee yea far beyond for the Lord will give Grace and ●lory Psal 84. When we respect it as our duty we find it is expressed in Scripture under the many notions of Seeking God Calling upon him wrestling with him powring out our souls before him c. As our view of it in the notion of a priviledge forbids us any limitations as to the matter of our Prayers other than what God hath set us so the latter obligeth us to a performance of it under such Circumstances as shall neither divert the intention of our mind nor cool the fervour of our Spirits which two things are most essentially necessary to the acceptable performance of our duty in it and so excellently becomes that most sacred performance and without which our performance is but lip-labour and lost labour yea no other than a most gross Hypocrisie and mocking of him who cannot be mocked III. Prayer being the souls Colloquy with God who is a Spirit and our Tongue which is the Organ of speech with all the faculty belonging to it and the issues of it serving chiefly if not only for intercourse with men Spirit having another way to communicate their sense each to other It is rationally apparent that there is no absolute necessity of any words at all in Prayer Haunch can pray acceptably and yet her voice not be heard 1 Sam. 1. for such necessity must either be on the Souls part or on Gods On the Soul part they are not necessary for it can long and desire without the Tongue nor yet on Gods part are they so for he not only knows what things we have need of but also what we would have before we ask them how else can he answer before we call and as be promiseth hear before we speak IV. But he who made all things for himself did not in that general design except the Tongue of man which being his creature is naturally obliged and ex Institute is otherwise obliged to his Service and as his Word hath directed its service in other things so also in the duty of Prayer commanding us to take unto us words and say c. And calling to his Spouse Let me hear thy voice for it is comely And his Providence hath for this end amongst others disposed reasonable souls into humane bodies that they should animate the tongues of men to this sacred Service Besides that experience teacheth the Sons of men that the use of the lively voice is of excellent use to fix the mind and to restrain that wild thing from such wanton diversions as it is most prone to in its exercises upon God Whence it is that there is not only Mental but Vocal Prayer and both the unquestionable duty of Christians and an use of words in Prayer is if not at all times yet at some times and for all Christians necessary by a necessity of Precept and highly expedient generally even in the Souls privatest converses with God V. But in Publick Prayer the use of words is most unquestionably necessary God hath not only allowed us a liberty to pray for our selves and in our Closets but also to pray one with and for another and also enjoyned us it as our duty and encouraged us to it by many gracious Promises It is his

have justified the Israelites practice We freely allow Magistrates all just Authority but not to command people to do what the Lord hath forbidden them XIII VVhen vve are told that though Idolaters used these Rites Modes c. yet these Rites and Forms vvere not Idolatrous and that we hear they were used by Christians before there was any Popish Idolatry in the world and that we must not throw away all things and abominate all Actions Rites Ceremonies vvhich Idolaters have abused Our consciences presently tell us That there was no Idolatry in the cutting of a beard nor in sowing ground vvith mingled seed nor in an Altar of hewen stone nor in a linsey-woolsey garment nor in the name Baali nor in the Corinthians meat 2. That though some have talked that these Rites and Modes ' were used before any Popery vvas in the vvorld yet none have proved it or if they were yet they are not commanded by God and might be borrowed from the Pagan Idolaters as Bishop Andrews proves they vvere That the name Baali vvas used lawfully and yet might not be used vvhen it had been abused in idolatrous service 3. Our consciences further say That things of necessary ùse vvhether the necessity arose from Nature or from a Divine Law ought to be retained though abused to Idolatry the question is not about them They onely tell us that it is sin to us to use Modes Forms Methods of Divine Worship which Idolaters have used there being no such necessity of them either from Nature or any divine precept and such Rites Gestures Ceremonies as are not commanded from the Law of Nature nor from any Divine Laws but have been used by Idolaters and distinguished their superstitious worshippings of God from the worship of the true Churches of Christ XIV In fine VVe dread the sin of Idolatry it is the principalè peccatum Generis humani saith Tertullian vve dread any kind of conformity not necessary to Idolaters * In any distinctive usages or in modes of worship VVe believe the Papists such And vve cannot but judge that if vve should in our vvorshipping of God conform to their Modes and Forms and Rites vve should be more guilty of sin then those Mechanicks that make Statues Images Crucifixes Agnus Dei for them all vvhom yet Tertullian vvould have concluded guilty And vve cannot but admire that any who pretend to reverence the Fathers to take their dictates should think light of this Argument vvhat vvould Tertullian have said to this who vvould not endure Bayes and Ivy at Christians gates and vvho determineth all arts professions trades which are exercised in making any Statues Images Idols or any things for their use and service to be upon this account account defiled VVe judge not others in this thing let not them judge us vve shall conclude this with that forementioned passage of Tertullian O melior sides Nationum in sectam suam quae nullam solennitatem Christiano um sibi vendicat nor Dominicum diem non Pentecosten etiamsi nossent nossent nobiscum non communicassent timerent enim ne Christiani viderentur Nos ne Ethnici pronunciemur non veremur Let the Reader for Nationum and Ethnici put in Pontisiciorum and Pontificii and for Christiani Protestantes and see vvhat sense it vvill make vve are assured the Papists vvould be more true to their Religion then to borrow from us Rites Vestments Modes or Forms of Worship or any thing of that Nature But enough is said upon this theme Suppl 3. VVe remember that in plea for ourselves as to our forbearance of using the Common-prayer Books vve urged the scandal which we are assured that our using of it would give to tender conscientious Christians VVe are not ignorant how much this plea is derided by some and therefore shall take a little further liberty here to make it good 1. VVe cannot without some trembling weight those many Scriptures by which God hath secured both the lives and souls of our brethren from our injuries Upon this account it vvas that the Israelites vvere not to build an house without battlements Deut. 22. Nor to leave a pit uncovered Exod. 21.33 Nor to put a stumbling stone before the blind Levit. 19.14 And as in reason the soul is more precious then the body so the vvise God hath proportionably forbidden us to do any things in their own nature indifferent by vvhich the souls of our brethren may be endangered by sinning against God This is the main business of a Christian of more value by far then the asserting of his own liberty Rom. 14.13 He must judge this rather that no man lay o stumbling block or offence before his brother No man must seek his own but the good of others 1 Cor. 10.24 VVe must give no offence c. ibid. Our liberty must not be used to the scandal of the weak 1 Cor. 8.9 If our brother be offended or grieved with our meat we do not walk charitably we must not destroy him with our meat for whom Christ died Rom. 14.15 we must not for our meat destroy the work of God v. 20. It is a good thing neither to eat flesh nor to do any thing at which our brother should stumble or be offended or made weak Saint Paul 1 Cor. 8.13 resolved never to eat flesh while he lived rather then to offend his weak brother 2. We are not ignorant what is said to take off the edge of this Argument we are told first That these precepts onely concern us where the command of our Superiors doth not make the thing necessary 2. That diverse are scandalized because of our not conforming 3. That all our liberty will be taken away if we hearken to our peoples humours there being nothing we can wear or do at which some or other will not take offence 3. But we would as to the first thing gladly know whether those precepts of the Apostle be not reducible to the Moral Law and whether the Magistrate be not as much obliged not to command things indifferent where such a scandal will arise as the inferior not to do them We suppose that our B●ethren will not say that the Magistrates command can justifie any soul in violating the express Law of God And as they themselves would not interpret the Law of God thus Thou shalt not steal i. e. except thy Superior command thee or Thou shalt not commit adultery i. e. unless thou beast commanded so they must pardon us if we cannot so interpret the Law of God in the case of Scandal We humbly conceive that the Magistrate himself is by the Law of God restrained from commanding any thing by which weak Christians may be stumbled offended or made weak 4. The true notion of a scandalous action in the sense we are now speaking to it is Any action done by us not being required by the divine Law by which our brother whether from the nature and condition of the thing done or the

intention of him that doth it or both is made to sin against God It is true there are a generation of men whom the doing of our duty will make to blaspheme but our duty doth not ex conditione operis lay any such stumbling block before them This is what Aquinas calls Scandalum Pharisaeorum which our Saviour hath taught us to contemn But to make a true Scandal that vvhich vve do must be of that nature as may give a cause of stumbling to our brethren and this cannot be otherwise then in our ill use of our liberty as to things of their own nature indifferent but not appearing so unto all For if the thing done by us appear to our brethren a thing indifferent there can be no Scandal It is but a teachy humour in any to be offended at us for any thing which they grant we may lawfully do nor can the● by our practice in such things be possibly made to sin ex conditione operis But where a thing appears to us in its own nature indifferent to be done or not to be done and doth not appear so to other conscientious Christians which was the case amongst the Christians at Rome and Corinth here we conceive our selves obliged to restrain our own liberty out of charity to our Brethrens souls And as we conceive it our duty in practice to do so so we conceive it the duty of Superiours to restrain their supposed liberty in commanding the reason is because the liberty of a Magistrate or a private Christian is of far less value then a soul for which Christ died 5. Now our Brethren may be made to sin by our practice in such things many ways 1. When our action causeth them to vilifie censure and condemn us and to withdraw themselves from communion with us 2. When our example draws on them to do the like while their conscience is not satisfied which is the very case mentioned 1 Cor. 8.10 'T is their sin to do it not fully perswaded in their own mind 't is our sin buy our example to intice them to it Take heed least by any means that liberty of yours becomes a stumbling block to them that are weak for if any man see thee who hast knowledge fit at meat in the Idols temple shall not the conscience of him which is weak be emboldned to eat those things which are offered to Idols This is plainly our case Supporting that we vvere fully satisfied that it were lawful for us to use an imposed form and that it were no restraining in us the gifts of the holy Spirit no prejudice to our intention of mind nor to the fervency of our affection not to the affections of such as hear us nor any yielding of that liberty as to the worshipping of God with which Christ hath made us free not any addition to the rule of worship which God hath set us in his Word and that notwithstanding it be confessed that these or those Modes Forms and Methods have been used by Idolaters yet vve may lawfully enough use them yet we plainly see that they are so abhorred of many conscientious Christians that as those who have returned to the use of them have almost ruined their ministry by making themselves the scorn of some and the grief of others so should we do the like some would for it vilifie and censute us and condemn us and separate from communion with us Now suppose this would be their sin yet the thing being suppose in its own nature indifferent vve have learned our of the Apostle 1 Cor. 8.12 That when we sin against our brethren and wound their weak consciences we sin against Christ And far be it from us to gratifie men by sinning against Christ 6. Again whereas the Bishop of Exeter supposeth That our example would do much to bring over our people to hear c. We do ingenuously profess that we believe it would prevail with some vvho vvould at the present seeing us vvho they think have knowledge use those Modes of Worship though with some reluctancy be imboldned in their consciences to come and hear 't is no more than the Apostle supposeth 1 Cor. 8.10 but as they in doing of it should sin so we by setting them an example should directly act against the Apostles precepts and lay stumbling blocks before them and when they have done it the temper may Triumph over them and we be found too weak to relieve their consciences telling them That to follow us they have sinned against their light and the rebukes of their own consciences 7. Besides though it be apparent that those Scriptures which mention the precepts against scandal 1 Cor. 8.11.10 Rom. 14.20 v. 15. take notice of weak brethren only such for whom Christ died such in whom is some work of God which we must not destroy And indeed in reason these are chiefly to be considered For the end of the precept is to save the hazard of the soul of our Brethren by sin now there are a generation in the world whose constant course is a course of presumptuous sinning they drink they swear they curse they blaspheme they wallow in beastly lusts they will not be stopt in a full carreare for hell whose offence vve are not so concerned to reg●…d yet even to the vvorst of men vve conceive our selves so far obliged by the Law of Charity as nor vvillfully by our example to harden them in sin and make them justifie themselves VVe are fully convinced that there is nothing of more tendency to confirm the Papists in their way of vvorship which vve believe Idolatrous then for them to see us keep much the same nor are we alone in this opinion Tertullian of old and after him Augustine were both of the same mind Tertullian forbids Christians any of the Ragan usages or coming nigh to any of their devotions that if they would not be ashamed of their superstitions they might yet be ashamed of the thin company that attended them Augustine cryes out Quaeritis quomodo vincantur Pagani deserite eorum ritut VVe know how much some Papist-forreigners have triumphed listning at the doors of some places vvhere they have heard Service read and sung crying out this is the same with theirs And not to insist upon the Papists only vve have many called Protestants whom we believe most grievously to sin in their use of our Common-prayer be it never so lawful in it self they believe that their very repeating over the words of these prayers because as they f●ncy made by the Church is devotion enough they are taught so that 't is no matter for the Vice V. Dr. Sparrows Rationale p. 10. or Vertue of the persons praying the prayers are the prayers of the Church and are acceptable to God yea 't is no matter whether they be asleep or awake present or absent if they any just cause nay more then this they believe no prayers but these of any value but abomination