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
A77221	Comfort from the cradle, as well as from the crosse of Christ. Being meditations upon Isaiah 9.6. / The substance whereof was delivered in two sermons. Preacht at VVinchester upon the feast of the Nativitie last past. By Tho. Bradley Dr in Divinitie, lately one of His Majesties chaplaines, and Rector of Castleford and Ackworth neere Pontefract in Yorke-shire.	Bradley, Thomas, 1597-1670.	1651 (1651)	Wing B4130; Thomason E637_1; ESTC R19661	52,275	95

brought forth death So the second Eve conceiving the Saviour brought forth life they are all repar'd and restor'd againe As shee by being first in the transgression cast all her daughters into a more desperate condition then Adam did his sonnes so God found out a more soveraigne remedy for her by which she receives more grace from Christ and challenges a neerer relation to and interest in the Saviour of the world then he can claime from her substance did he take that flesh which hee offered up in sacrifice to God for us from her body did he take that blood which he shed for the redemption of the world he could truly call a woman his mother but no man living his Father as Adam once said to Eve Thou art flesh of my flesh and bone of my bone so could the second Eve in whom all the daughters of the first are repair'd and restor'd say to to the Saviour of the world Thou art flesh of my flesh and bone of my bone unto all the which relations the man is a stranger and shares not with her in the honour of them See how the goodnesse of God for the comfort of that sexe against this their grievous fall hath provided a remedy suitable to their maladie a measure of consolation answerable to their dejection a ground of hope agreeable to their feares doubts a reparation proportionable to their losse if they were first in the transgression they are likewise first in being instrumentall in the meanes of our salvation if they were deepest in the guilt of the prevarication they were fairest for the meanes of their reparation Through Child-bearing she shall be saved For this cause was this child the seed the woman Gen. 3.15 Made of a Woman Gai. 4 4. Borne of a Woman Math. 1. and that sexe may say after a more peculiar manner then the man may Vnto us yea of us and for us this Child is borne That other condition which followes in this Text If they continue in faith and love with holinesse and sobriety is not to be referred to the children that are to be borne of the Woman but to the woman her selfe upon whom these duties are especially charged as cautions or preservatives to keepe her from ever falling into the like sinne againe as you shall heare anon but that they are not to bee understood here as charg'd upon her children is cleare by this that they are charged as conditions upō which she is to be saved now if to this intent the conditions here mentioned be charged upon thē then by this doctrine may Parents be saved by the holinesse and righteousnesse of their children which is cleane contrary to the exact justice of God revealed in Scripture which saith iustus sua fide vivet the iust shall live by his owne faith Besides we have knowne many gracious women which have done their best in this way to bring up their children in faith and love in holinesse and sobrietie which yet have not proved such and contrariwise we could instance in some carnall lewd and ungodly women whose children have proved gracious cōtinuing in faith with love c. And yet neither hath the graciousnesse of these profited nor the gracelesnesse of the other prejudic't to the saving or not saving of their mothers that bare them therefore this charge in this place referres not to the children that are borne but to the woman that beares them All the difficulty will be how we shall reconcile this seeming incongruity betweene the 2 pronouns shee and they shee shall bee saved if they continue how can these two in grammaticall construction be refer'd to the same as understood of the same person or persons For satisfying of this doubt consider these three things 1 First divers Greek copies have it in the singular number so Musculas and so Theophilact reads it so Danaeus and others si permanserit if shee continue not they and if that reading be currant there is no farther question at all in the matter 2 But be it so that the latter Pronoune Verbe be of the plurall number it is usuall with the Hebrews to joyne singulars and pluralls together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii creavit in which is the mystery of the Trinity in the two very first words of the holy Bible you have such an expression 3 But that which is satisfactory beyond exception is this that the first pronoune she though it be of the singular number yet is of plurall signification nomen multitudinis a name of multitude such as Turba ruunt collectivum á collective pronounce comprehending in it not only Eve but all woman kinde all her whole sexe and race descended from her and so is aequivalent and of as large extent as they in the next word she that is Eve with all her daughters all her sexe all the whole race of womankind descēded frō her shall be saved If they continue in the faith and loue with holinesse and sobriety And that this charge concernes the woman more peculiarly it further appeares by the suitablenes of it to the sin by which she had transgrest the foure duties here enjoyned being directly opposite to the foure sinnes by which in her first and great transgression she had offended her first sinne was unbeliefe God had said in the day that she did eat of that fruit she should dye the Devill told her she should not dye at all and she believes him rather then God she was an unbelieving soule therefore the first duty charg'd upon her is Faith if they continue in faith the 2d fin was in violating the law of love which she ow'd both to God and to her husband she slighted them both and adher'd to the Serpent as her better friend and therefore the next duty charg'd upon her is Love if she continue in love Her third sinne was against the rules of holinesse she defiled her selfe by touching and tasting that which being forbidden her was to her polluted and so by her grievous sinne drew not only upon her selfe but upon all hers corruption of nature which like the leprosie of Gehazi cleaves to them their posterity for ever and therefore the third duty enjoynd charg'd upon her is holinesse Lastly her fourth sinne was intemperance in that all the variety of the fruits in the Paradise of God which he had so graciously and bountifully allowd her not only for necessity but for delight too yet would not serve her turne but whereas there were but two trees reserv'd her luxurious appetite must needs glut it selfe with them too and therefore the fourth duty charged upon her is temperance or sobrietie if they continue in faith and love with holinesse and sobrietee by all which duties directly opposite to the sins whereby she had transgrest the Apostle doth not onely put them in minde of those sinnes that in remembrance of them they may be humbled and caution'd against the like sinnes hereafter but also admonisheth