Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	bind_v	law_n	nature_n	1,568	5	5.4669	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29912	Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.; Sermons. Selections	Brownrig, Ralph, 1592-1659.; Martyn, William.; Faithorne, William, 1616-1691.	1664 (1664)	Wing B5212; ESTC R36389	357,894	454

pleases him that the very thoughts and intendments of repentance be they in good earnest prevail much with him Thus David found it Psal. xxxii 5. I said I will confess my sin unto the Lord and thou forgavest me the iniquity of my sin So God promises his people Before you speak I will hear and answer you 3. God is so propitious to repentance that even outward repentance if it be serious hath some some good success with him at least for the escapal of temporal judgments Ahab was a wicked man he sorrow'd not for his sins but for fear of sufferings yet God passed by him at that time upon his humiliation such as it was So the Israelites repentance it was an unsound repentance yet upon that though it were no better God was so mercifull that he would not destroy them Psal. lxxviii 38. And will you know the reason of it 1. It is the property of a gracious nature to relent upon submission and deprecation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be implacable and revengefull 'T is so with men how much more is God graciously inclined He is slow to anger and ready to forgive Two rare properties amongst men Those that are soon angry if they be soon pleased again we count them good natures Irasci facilis tamen ut placabilis esset On the contrary they go too often together Hardly angred and as hardly pleased But God is hardly anger'd soon pleas'd With God Poenitentia 't is illex misericordiae it allures and draws on and invites mercy Tertul. 2. Especially when the breach is amongst friends then love will be soon renewed and revived Thus it is 'twixt God and his people Ezek. xvi I will remember the days of thy youth when I first set my love upon thee 'Twixt God and his people there is a league of love and love is soon intreatable 3. Repentance removes the matter of Gods anger and displeasure Fire burns no longer then there is fuel to feed it Our sins they are the fuel of his wrath Repentance removes them and then his anger forthwith ceases But 4. Mainly 't is his own gracious Covenant that works all for us The sweet condescension of the Gospel that makes our repentance to be so prevalent He hath conditioned that if we repent he will be mercifull We owe it to Christ and his Gospel that our repentance prevails thus with him The moral Law the very Law of nature requires repentance if we do amiss we are bound to be sory for it Yet the Law exacts it as a duty but it doth not prescribe it as a remedy that 's the condescension of the Gospel We have done with the first matter of our hope the regaining of his favour Come we to the Second Matter of Hope that is that God will repent That is another gracious fruit of our Repentance it will cause God to repent Surely It is a strange thing to see God repent Repentance it is for man and for sinful man God is not as man that he should repent 1 Sam. xv 29. Amongst men we use to repent upon two Cases and neither of them are incident to God 1. When there is something happens upon our action which is improvisum which we did not fore-see that makes us repent of what we have done Ey but God commits no over-sights he is not mistaken Known to the Lord are all his works from the beginning Acts xv 18. 2. That that makes us repent is improbatum when we do that which we do not approve but dislike and condemn in our selves Ey but God's works are holy and unblameable Why should He repent And yet we see the Scripture uses this language Here and so Gen. vi 6. It repented the Lord that he had made man and it grieved him at the heart So it is said 1 Sam. xv It repented the Lord that he made Saul King To speak properly God hath not those motions and affections which we find and feel in our selves when we do repent 1. Poenitentia immutat It works a change in us There is no change in God 2. Poenitentia affligit Repentance afflicts us God is not subject to any sorrowful affliction 3. Poenitentia condemnat Repentance condemns and blames that action of which we repent But all the actions of God are just and holy and unreproveable How is it then that God is said to repent It is a speech after the manner of men Not that God hath the passions and affections of Repentance but he exercises those actions which in man flow from Repentance When God changes his deeds and dealings with men then the Scripture saith He repents Repentance in God imports a change in some Effect of his but it doth imply any change of his Mind Mutat sententiam sed non mutat consilium saith Gregory he is said to reverse his sentence but not to alter his counsel Or take it thus Repentance hath a double Aspect 1. It looks backward to what we have done so it begets this thought in us Nollem feeisse I wish I had not done so Such an act of Repentance 't is not in God he is never displeased for what he hath done 2. It looks forward and so Repentance saith Nolo ultra facere I will do so no more This action of Repentance God assumes to himself I will punish you no more I will change my dealings I will bless where I have cursed I will promise where I threatned We may conceive this notion in terms of Scripture Sometimes the Scripture calls it Repentance for sin that 's the act of grief and contrition Sometimes it calls it Repentance from sin when we give it over commit it no more Semblably God never repents for what he hath done but he may be said to repent from doing it again Yet we must not part with this sweet expression of God's repenting towards us We may conceive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men yet so as we order our expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may well agree with the Honour of God We see that God cloaths himself with this relenting and melting affection of Repentance Thus ye have it Iudg. ii 18. It repented the Lord because of his peoples groanings So Amos vii God threatned many judgments and then he adds The Lord repented of it said It should not be so Psal. cvi 47. He repented according to the multitude of his mercies Let us repent according to the multitude of our sins and God will repent according to the multitude of his mercies Will you see how Gods relenting and reversing of his threatnings agrees with our Repentance in the several acts and motions of Repentance 1. Dolet A penitent man is sorrowful for what he hath done So doth God Stil I speak after the manner of men He assumes to himself the regret of Repentance In all their afflictions he was afflicted Isai. lxiii 9. How doth he condole and compassionate their sufferings He

growth progress of Religion Gods worship and Service comes but slowly forward in the World The seed of Religion sow it never so timely as no question Adam did in his Sons comes up very late above all other seeds that are sowen into men See these two are their crafts-masters in their secular Trades and Professions Abel a Shepherd Cain an Husband-man expert in those mysteries but their Profession of Religion comes after many days The Trade of Religion is long a-learning After our fall man is become but an auk creature for any discipline very unteachable but above all most untoward and dull to receive Religious instruction Line after line and precept after precept much planting and watering and yet but slow increase Ye account it an unkindly year when ye receive no more then your seed again and that untimely in a backward Harvest It were well with us if we could see our seed again Thick sown and thin come up argues a bad soil and it is near unto cursing as the Apostle speaks He who sets himself to gain men to Religion is like him who goes to make a fire of green wood much a-do there is to make it take fire and it is soon out again How may God justly expostulate with us that He is last served who should have the precedencie Where is thy morning-Sacrifice Nay where is thine evening-Sacrifice In matters of Religion how are ye children in understanding whereas in matters of the world ye are men of a ripe age That 's the first construction 2. In process of time take it word for word 't is At the end of days And so it imports a more definite and determinate circumstance of time At the end of days that is at the just revolution of days at the end of the year So 1 Sam. ii 9. The sacrifice of days was the yearly Sacrifice And so it betokens a set solemn time appointed and appropriated to the Worship of God by publick Sacrifice and it was at the years end and that by the best computation and most natural was at the end of Harvest That was the beginning of the year by the civil computation as being most likely the beginning of the world The world was created in Autumn when the fruits of the Earth were ripe and mature This was the time in all probability when these men sacrificed Sett solemn times for the Worship of God are of ancient and usefull appointment especially this Sacrifice of the seventh Moneth was in most solemn manner to be performed to God with thanks for his blessings having gathered in their fruits 'T is here practised by Cain and Abel It was after commanded by God Exod. xxiii 16. The feast of Harvest the first-fruits of thy labours which thou hast sown in the field and the feast of In-gathering which is at the end of the year when thou hast gathered in thy labours out of the field then thou shalt appear before the Lord with a Sacrifice And this Law was so strict that men might not taste of their fruits till this Service was performed Lev. xxiii 14. Ye shall neither eat bread nor parched corn nor green ears untill the same day that ye have brought an Offering unto your God God will be first served and our recognition-Sacrifice the tribute and homage we owe him must be performed ere we put forth our hand to taste of his blessings God justly challenges this at our hands as being our great Land-lord we are but his Tenants Levit. xxv 23. There ye may see our Tenure of what we possess The land is mine saith God Ye are but strangers and sojourners with me How well doth it become us to present our selves and tender our Sacrifice of thanks to our God This Service was not meerly Judaical appointed onely by Moses the very Heathens pitch'd upon this practise They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Cerealia festa post fruges comportat●…s Aristotle speaks of it that after Harvest they offered up a solemn Sacrifice And the great Law-giver of Religion amongst the Romans Numa strictly forbad any to taste of new corn or wine till the Sacrifice was past and the Priest had received Gods appointed portion 'T is a shame for us Christians to be so backward in this Service and to suffer Gentiles and Pagans to outgo and exceed us So much for the circumstance of time Come we now II. To the Substance of this Service and religious performance And of it we may take a double consideration 1. Let us look upon this Service and Sacrifice of these two men in common and then 2. We shall see the difference 'twixt them in the second part of the Text in the success and acceptance God gave to them This Service and Worship of Cain and Abel look upon them both together they agree in these five Particulars to be noted in them 1. It was Personalis cultus each of them in his own Person performs this Service and Worship to God Cain hath his Offering and Abel hath his Here is one observable point of Religion and take notice of it the performance of religious Worship to God is a duty that binds every man in person These men they put it not off to their father Adam they rest not in any other mans devotion but they take themselves bound personally to appear before God and worship him No man can worship God by a proxie He who will serve God by a proxie must look to go to heaven by a deputy No the duty of Piety binds every soul. As David saith No man can make an atonement to God for his brother We can neither buy nor borrow this oyl of our brethren we must all have it ready in our own vessels Thus Moses answers Pharaoh We will go with our young and with our old not an hoof must be left behind That soul that neglects to keep the Passover must be cut off from Gods people So strict was the Law for the Worship of God Exod. xxxiv 23. every man must appear before God to perform this Worship Every soul from a Moneth and upward were to offer to the Lord in token of their redemption Numb xviii 16. If any man can exempt himself from being Gods vassal and liege-man by Creation he may deny his homage If any can plead his innocency that he stands not in need of redemption he may neglect his atonement by Sacrifice If any man can say he stands not in need of a daily supply of blessings he may give over his daily prayers If any man can alledge he owes nothing to God that God hath not been aforehand with him in mercy and goodness he may omit his service of thankfulness 2. A second thing observable in this joynt-worship of Cain and Abel is Rectitudo cultus 't is a true warrantable and lawful worship that was performed by them 1. It was a worship directed and performed to the true God an invocation of Iehovah Not onely Abel

Search the Scriptures for in them ye think to have eternal life Iohn v. 39. In other Truths there may be Sal●…britas quaedam in hac salus ipsa ●…renda est Some sober Truths may be in other words but saving Truth is onely to be found in the Word of God The Angel to Cornelius gives this Testimony of it Acts xi 14. Send for Peter he shall tell thee Words whereby thou and all thine house shall be saved It is the main end of the Scriptures Iohn xx 31. These are written that believing ye might have life through his Name 'T is called The Word of life Phil. ii 16. S. Paul calls this Word of the Gospel The Power of God to Salvation Rom. i. 16. 'T is called The Gospel of the Grace of God Acts xx 'T is the Gospel of the Kingdome Matth. iv The Gospel of Salvation Ephes. i. and so the onely Object of the hearing of Faith 2. Here is Praescriptio actus Our Attention and Hearing of this blessed Word 't is enjoyn'd us 'T is no indifferent arbitrary thing left to our own choyce and liking come to it at your leisure or stay at home at your pleasure but imposed upon us by a strong Obligation 1. It is enjoyn'd us as a Duty 'T is the Preface which God premises to his Law Hear O Israel Necessity is laid upon us and wo be to us if we do not So S. Iames chap. i. 19. Let every man be swift to Hear Swift ready quick diligent suffer not a word to fall to the ground He that planted the ear shall not he Hear saith David Psal. xciv 9. It follows as strongly He that planted the ear shall not he be Heard Shall we turn the deaf ear to him who hath given us our Hearing This Law 't is strengthned with a Curse He that turns away his ear from Hearing the Law even his prayer shall be abominable saith Solomon Prov. xxviii As if he should say He who abhorrs to hear God God will abhorr to hear him That 's no great matter saith the prosane man let not him trouble us with Preaching and we will not trouble him with Praying Oh say not so there will come a time when we would be glad God would hear us as David speaks Psal. xxviii Lest if thou be silent to me makest as if thou wouldst not hear I become like them that go down into the pit What said Iotham Hearken unto me that God may hearken unto you Iudg. ix 7. As it is a Duty so 2. It is a weighty duty not sleightly to be esteemed 'T is a great part of our Religion In it we make a real protestation of our allegiance and humble subjection which we owe to our God By it we acknowledg him to be the Supreme Law-giver in his Church Hear him was the word by which Christ was declared the great Prophet and Doctour of his Church 3. It is a fundamental duty the prime original duty of our Religion the breeder and mother and nurse of all other duties which we owe to God Hearing and receiving the Word it is the in-let and entrance of all piety As the first insinuations of sin were conveyed by the ear into our first Parents so the first inspirations of Grace have the same entrance S. Paul makes it the first beginning of Religion Rom. x. 14. How shall they call on him in whom they have not believed How shall they believe in him of whom they have not heard Auris 't is Os animae saith S. Augustine The soul is nourished by the ear as the body receives nourishment by the mouth 4. It is a duty exceeding profita●…e and beneficial to us Many rich and precious Promises are made to the due receiving and entertaining of the word of God See two main ones in the Context 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An engraffed Word able to alter and change our nature of a wild Crab-stock it will make it a kindly Plant. Invenit labruscam saith Chrysostom facit Olivam It sanctifies our nature and makes it fructifie 2. It is able to save our souls Isal. lv Hear and your soul shall live There is in it a Divine Power to free us from perdition to give us entrance and admission into heaven They have Moses and the Prophets saith Abraham to Dives if they listen to them they may escape this place of ●…orment Luke xvi 5. It is Perpetuum officium not only a duty and means to beget Grace at first but of perpetual use to encrease and continue it It is not onely Semen but Lac not onely Lac. but Cibus It is not onely incorruptible Seed to beget us 1 Pet. i. 23. but Milk to nourish us 1 Pet. ii 2. not onely Milk but Strong-meat to strengthen us Heb. v. You shall see the date of this duty of Hearing Psal. xcv Donec cognominatur hodiè While it is called to day hear his voyce the day of Grace the day of Life This bodiè must be quotidiè This day must be every day Consider the multiplicity of duties required of us the imperfections of knowledg in the best of us the weakness of Grace that still hangs about us those same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul calls them the Wantings of our faith still to be made up and it will appear this Hearing of the Word to be a perpetual duty We have done with the first Particular the Duty supposed Now follows II. The second that is Prohibitio officii erronei the Mistake we must beware of in performing this Duty Hear we must but we must not onely Hear As if he should say All Religion is not in Hearing mistake not your selves more goes to make a good Christian then bare Hearing There are more duties then onely Hearing which we owe to this word of God Take it in these Particulars 1. Hearing 't is not Totum officium 't is not the whole summ and body of Christianity and Religion it is but a part onely All our Religion it is not in lissening and attending to the word read or preach'd to us The body of Religion 't is like the natural body of a man it consists of many members and parts many several joynts required to the making up of an entire body heart and head and hands and feet so Religion consists of several Services ●…earing praying practising doing holily suffering patiently it puts all graces to their due exercise He cannot be accounted a man who is destitute of any vital or substantial part nor can he go for a good Christian who wilfully fails in any of those holy duties that are required of him Pietas consistit ex integris causis He is no substantial Christian who is good at some one duty of Religion and fails in all others can hear well frequent the Church li●…en to a Sermon but there 's all We must not place all Piety in one part of it shrink up all Religion into one Duty though never so weighty 'T