Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	believe_v	faith_n	law_n	1,021	5	5.0662	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54245	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1393; ESTC R27610	28,857	34

his fleshly State being weakned cannot perform Bp. Sanderson saith further The new Law that is the Gospel binds all to whom it is preached to the Obedience both of Faith and Life To believe in Christ as a Redeemer and ebey him as Law-Giver both which unless they do for their Duty neglected they shall suffer Everlasting Punishment S. Grevil expounds 1 Joh. 3. 9. Whosoever is born of God he cannot sin that is He cannot make a Trade of it from J. Leigh Answ H. Grotius a Man worthily of greater Authority calls that a pernicious Exposition whereby sayes he they infer that a Study Endeavour to live well suffices for one to be accounted a Son of God although the Things be not fulfilled the Custom of Sin prevailing and he brings Tertullian in his Book De Pud●citia saying thus of Sin Sinners He that is born of God will not at all commit these shall not be a Son of God if he shall commit them So a good Tree cannot bring forth evil Fruit but it may become barren rotten vitious after it is so degenerated it may be cut down also an evil Tree may become good then consequently no more an evil Tree And likewise Chrysostom on Rom. 8. hath the same Comparison And Jerom Didymus's Disciple l. 1. adv Pel. saith He that is born of God sins not as long as the Seed of God abides in him viz. lively And on Math. 7. A Good Tree cannot bring forth Evil Fruit as long as it perseveres in the Study of Goodness But S. Grevil saith He hopes Parker will not say God gives his People the Enjoyment of Heaven in this Life I answer Bish Hall saith it and entituleth his Book Heaven upon Earth acknowledging the same in Nature though not in Degree How ignorant is this Man of Scripture or forgetful Doth not Paul in the Epistle to the Hebrews supposing he wrot it speak of some that may have tasted of th● Powers of the World to come and may fall from that Taste But what means he by his alwayes needing more more Grace If a Man be filled he needs no more And a Man needs no more in this State then what he is capable of in this State And for his part it seems he needs no more for he hath more then he useth though there is great need he should make more use of what he has S. Grevil scoffingly comparing the Quakers Speakers with Paul sayes If they could give that which they think is the Spirit they would make more Quakers as much as to say if Paul could have given the Spirit more of his Hearers should have had the Spirit and consequently he was not a Minister of the Spirit in that Sense as if it had been Paul's Fault But was not the holy Ghost given by Paul's Hands Acts 19. When he had laid his Hands upon them the holy Ghost came upon them they speak with Tongues prophesied What Gift was that Timothy receiv'd by the laving on of his Hands called the Gift of God It plainly appears that God by the Ministry of Paul did give the Spirit to several was he not at that time a Minister of the Spirit Was not he that ministred the Spirit to the Galatians a Minister of the Spirit himself It must follow undeniably many Thousands were by his Ministry turn'd from Darkness to Light from the Power of Satan to the Power of God to walk in the Spir●t with God And for all S. G's unworthy Taunts whether those that are now called forth as they were not by Men nor of Men to wit the Quakers Speakers as he is pleased to call them or those that are made called and upheld by Men to minister the Letter Writings or Declaration of the Gospel after their own Imaginations as S. Grevil and his Fraternity not unlike the false Prophets of old time which he calls but falsely the Doctrine whereby the Spirit is conveyed do awaken more Consciences and turn more to walk in the Spirit to bring forth the holy Fruits of the Spirit Let the Fruits that are brought forth in the World under both their Ministries speak To prove that the Scripture or Writing is the Gospel He saith The Scripture preached the Gospel to Abraham therein producing a Place against himself for it plainly proves the Scripture is not the Gospel since the Gospel was preached to Abraham by God before it was recorded or wratten by Moses That we chuse to call the Gospel which the Scripture declares of that is The Good Will of God to Men by his Mercy Power and Goodness manifested to them and that may be resisted as well in an inward Manifestation as outward Declaration for Stephen said to the Jews You have alwayes resisted the Holy Ghost as your Fathers did c. Jonas also disobeyed the immediate Call of God And whereas he saith John Baptist preached the Gospel That is also clearly against himself for that was before the four Books which he maintains to be the Gospel were written The Gospel is called a Mystery hid from Ages and Generations and is still hid from all the Rebellious and Disobedient who walk not after the Spirit but their own Lusts But so are not those four Books so call'd neither are they the glorious Gospel but that which they declare of None of those Fathers he speaks of I dare say if he quoted the Places would be found to countenance his Definition for he confesses they say It forgives and justifies which the four Books do not they only declare such Things to Believers If Mathew and John and Paul and Peter were not the Gospel because they were Powerful Instruments to declare it no more are their Books Writings They were not the glad Tidings but the Bringers and Publishers of it their Books are no more if so much not being viva voce as they say the like Power not usually accompanying the meer or dead Letter as the living Voice Where did ever any hear or read that the Reading of Peter's Sermon converted 3000. at one time Ignatius saith The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Perfection of Incorruption Paper and Ink are not so And saith Origen John calleth the Gospel Everlasting which may be properly call●d Spiritual that the Books are not though they hold out Spiritual Things Clemens Alexandrinus saith The Angel Exod. 32. held forth the Evangelical leading Power of the Word That Evangelical Power was not then of the Books but of the Word which was and is God blessed forever Chrysostom plainly saith they are not the Gospel R. Allen on the Gospel saith It is a Divine Message from God himself that teacheth and assureth c. How can it be Divine work Assurance if it be not a Spiritual and inward Work which the Books are not nor of themselves can work Peter Martyr saith It is such a Doctrine as effereth Christ unto us

Again S. G. to prove that Death destroyes Sin brings Rom. 7. 24 as in the common Translation This Body of Death whereas the Greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall deliver me from the Body of this Death which considered with the Context shews it to be metaphorically and spiritually intended which agrees with Ambrose's Interpretation produced by Zegerus on that place and which he approves viz. all Sins J. Capellus sayes It is the Mass of Sin not the Mass of the visible Body And Drusius sayes some do understand it turbam malorum a Multitude of Evils And as for Chrys●stom The●doret and all those Protestant Writers he has read who knows who or where you may either believe him upon trust or read all their Books till you find his Interpretation for particular Citation he affordeth us not But he asks how A. P. will prove that the Body of Sin is the same with the Law of Sin a thing easily done after his way of proving things for Grotius saith That the Law of the Members is the strong Affections of the Flesh and the Law of Sin the Vehe●nency of Affections arising from the Flesh and the Body of Sin ch 6. 6. A Conjunction of many Members that is Vices Col. 3. 5. And indeed the Scripture mentioned shews that one and the same thing is intended And it is but reasonable for any to believe that the Body of Sin gives Law to them that are under the Power of it But S. G. from Gal. 5. 17. where 't is translated The Spirit lusteth against the Flesh so that ye cannot do the thing ye wo●ld seems thus to infer that therefore men must of Necessity fulfil the Lusts of the Flesh and cannot do otherwise Whereas it should be translated so that ye may not do the things that ye would which is thus interpreted by D. G●ll That the Spirit hinders them that they may not do the W●ll of the Flesh But sayes S. G. Paul saith not Rom. 6. 14. No Sin shall be in you but Sin shall not have Dominion over you I answer Nor doth he say that Sin should be in them and serve them Where men sin Sin hath Dominion But tell me S. G. Is not the strong Man to be cast forth Sin taken away and the Devil's Works destroyed Again saith S. G. Flesh is the Root of Evil Affections and Lusts But if that Doctrine be true say I then God in giving men Bodies of Flesh is the Author of the Root of evil Affections and Lusts consequently the Life of them is not a Blessing but a Curse Further S. G. tells us That the legal keeping of God's Commandments is an universal and perpetual keeping of them but the Evangelical is not so but an Aim and Endeavour Which if I understand any thing is to make God in these New Covenant Times to indulge in man a slacking of Obedience to his Righteous Law At this rate Christ came not that we should fulfil the Law but only that we should endeavour it Strange Gospel Are men under a less Obligation to Holiness now they have more plentiful Assistences to compass it Is this the Way to finish Sin restore Man's Nature and cloath it with Everlasting Righteousness which is so far from deterring man from not observing God's Law inviolably that the teaches that an Endeavour to keep it without exactly keeping ●t is the Priviledge and Obedience of the Gospel Whether this man writes like a Gospel-Minister or Servant of the God of this World let the Conscientious Reader judge But he was not alwayes of this Mind for in pag. 10. he seems to plead for the highest and most exact Obedience not only to the Law as understood by the Jews in point of moral Righteousness but as Christ wound it up to a higher Degree of Righteousness But let us hear what Bp. Sanderson saith in this Matter a Man venerable I suppose in S. G.'s Account The Precepts of Christ in the new Law as the holy Fathers of the Church every where witness are much more excellent as to some Things then the Precepts of Moses in the old Law not only in respect that they are propounded more fully clearly and plainly but also inasmuch as they rise higher and call up Christians to a more eminent Degree of Perfection and that with more efficatious Allurements namely on the one Hand propounding the Example of Christ past and on the other the most ample Reward of the Kingdom of Heaven for the future As in those two great Duties of Christian Life mostly appears of loving Enemies and taking up the Cross commanded in the new Law And they are Commands univer●ally obligatory to the Ob●ervation whereof all that profess the Faith and Name of Christ are bound under Crime of most grievous Sin namely of denying Christ Penalty of Eternal Damnation unless they repent And he himself brings in P. Andrews thus That a Man moved by God's Spirit out of Love to God may be said to fulfil the Law So that here are two Bishops advancing Evangelica Obedience above that of the Law in point of Strictness and Purity against t● is Man's libertine Undervaluue and dangerous Dimin●●●n of it But this Adversary thinks he sayes a great deal against us in telling People That it is an Error to think that any can be s●ved partly by their own Righteousness And alas whoever said it was not that is rightly called a Quaker We know better and that it is by Grace we are saved yet so as that we must be thereby taught to deny Vngodliness and Worldly Lasts and to live soberly righteously and godly in this present World which is not our own Righteousness but the Righteousness of God's Grace that is all sufficient for so great Salvation And another Sort of Salvation then that which comes by and in the Way of this Grace is a Satanical Deluusion suited to the corrupt Minds of Men that would be saved from Wrath the Wages but be indulged in Sin the Work However 't is plain by the Verses foregoing That the Law there spoken of is the ceremonial Law which not only they but other Churches in those times had and made some Scruple of relinquishing as may appear in his Epistles all along wherein he dehorts them from any such Observation which they enclined to even upon an Opinion of Necessity And which the said Bp. S. from Gal. 5. 2. observes not only to be d●ad but d●adly after Augustin's Distinction But that Christians are held to the Law moral not as given by Moses but as declarative of the Law Natural which before he had called Divine He the said Bp. Sand. doth with others agree which as Bp. Andrews well sayes must be fulfilled with the Motion and Power of the Spirit of Christ who was sent that the Righteousness of the Law might be fulfilled in us by walking after the Spirit whereas the Flesh is weak or a Man in