Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	body_n	soul_n	whole_a	1,004	5	5.1794	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95723	Two assize sermons preached at Bridgnorth for the county of Salop in the year 1657. The first, upon Psalm 58. verse 1. Doe you indeed speak righteousnesse, o congregation? Doe ye judge uprightly, o ye sonnes of men? The second, upon Psalm 37. verse 37. Marke the perfect man, and behold the upright: for the end of that man is peace? / By Mich. Thomas; rector of Stockton in the same county.	Thomas, Michael, rector of Stockton.	1659 (1659)	Wing T970; Thomason E1790_1; ESTC R209682	31,232	144

concerning the reading of the Text. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the old vulgate Custodi innocentiam vide aequitatem and then we should read the Text Keep innocency and take heed to the thing that is right And although Lorinus follow these translations yet we acknowledge that other grave Authors Concretè interpretantur ex Hebraeo render it out of the Hebrew by the Concrete Observa perfectum aspice rectum and so Junius and Tremelius have translated it and so also those Divines of the reformed Churches whose opinions Marlorate hath collected And truly the difference is not great whether we read it in the Abstract or in the Concrete the one will be the Exposition of the other and so the perfect man will be He that keepeth innocency and the Upright man He that taketh heed to the thing that is right But we must behold this Object at a neerer distance and let us look upon this perfection and uprightnesse in the Root and in the Branches of it and then according to our English word we shall have three Marks by which we may know who this perfect and upright man is and so the better judge of our selves whether we are such or no. The Root of this Perfection and Uprightnesse I place in the Heart and the branches of it in the Words and Actions of men And this method answers that Distinction so common among Divines Integritas Cordis Oris Operis The Uprightnesse of the Heart of the Mouth and of the Hand and upon the consideration of these Marks we shall have the fuller and the cleerer prospect of Him And I was put into this method not so much by the common distinction as by the propriety of the termes in the Original We read of Noah that he was a perfect man Gen. 6. 9. of Jacob that he was a plain man Gen. 25. 27. of Job that He was a perfect and an upright man and in all these places there is the same word in the originall Tamim and Mercerus upon those places in Genesis and Pineda upon that place in Job interpret this perfection to be the simplicity the integrity the sincerity which was in the Hearts of Noah and Jacob and Job For the farther clearing of the word you know well there is a twofold perfection Imputata Impertita A perfection which is imputed to us and a perfection which is bestowed upon us the one is called the Perfection of Justification the other of Sanctification The former of these in a strict sense is a compleat perfection The Saints are compleat in Christ they are perfectly justified there is not any sinne left uncovered nor any guilt left unwashed in the bloud of Christ not the least spot but is taken away By one offering Christ hath perfected for ever them that are Sanctified sayes St. Paul Heb. 10. 14. And then there is a Perfection of Sanctification and that is called so either in regard of the beginnings of it or in regard of our desires or aimes at it The Saints even in this life have a perfect beginning of holinesse as being sanctified in every part they are Sanctified throughout in soul and body and spirit And then their desires are high and reall towards perfection they pray and strive to subdue every corruption to abandon every known sinne to performe every duty And this is the utmost degree of perfection that any sonne of man can attaine to in this life And in this respect it was that Job had the character of a perfect man Not that he thought himselfe so in respect of an exact obedience to the whole law of God so he professes If I say I am perfect it shall also prove me perverse Job 9. 20. but in respect of his desires and endeavours towards this perfection Job was sincere he was sound at heart He did not personate religion but was really a religious person He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lxx render that place A simple man that is plaine hearted single minded He was not a compound speaking one thing and meaning another Job's heart might be known by his tongue and his spirit by his actions And this is the first and chiefest mark of the perfect man whom David in the Text advises us to observe and behold And truly this perfection in the root as I have called it this foundnesse of heart is that perfection which is only valuable and considerable 't is that which the Lord so often calls for in the Scripture to love Him and serve Him with all our hearts that we would not suffer our hearts to be divided and carried away from God and laid out upon the vanities of the world while we pretend to be the servants of God in a more strict and purer way then others are In the second of the Kings ch 17. v. 33. we read of the Samaritans that they feared the Lord yet served gods of their own And the prophet Zephany reports it as one of the sins of Judah that they sware by the Lord and by Malcham the idol of the Ammonites And I would to God we that call our selves and would be thought Christians could purge our hearts from this guilt that our hearts were perfect and sincere and intirely devoted to the service of God Beata servitus sayes St. Ambrose si nihil possit adversarius de tuo sibi servitio vendicare That 's a blessed way of serving God when Satan can challenge no part in it How few are there of us that can come to God with Davids argument and may press Him as he did I am thine oh save me The worldly-man cannot say so to God because he hath many Masters Lust comes and sayes Thou art mine for thou makest provision for the Flesh to fulfill the desires thereof Covetousnesse comes and sayes Thou art mine thou servest not Christ but thy selfe The Gold and Silver which lyes rusting in thy coffers is the portion of the Widdow and the Fatherlesse The stone in the wall of thine house cryes out and the beame out of the timber doth answer it and the furrowes in the field joyn in the out-cry and say We were gotten by oppression and bribery Luxury comes and sayes Thou art mine thy conscience can tell thee thou hast spent more at a feast in one day then thy charity to the poor hath cost thee in a whole year that thou hast striven to pay most at a Reckoning in a Taverne but hast pretended excuses to give nothing to a Briefe in a Church Ambition comes and sayes Thou art mine thou hast affected greatnesse and power that thou mightest sinne without question or controul and then Christ will put in his charge too and say Thou considerest not that I gave thee a command over men that thou shouldst obey Me I honoured thee that thou shouldst honour Me. Now Quem tam multi competunt quàm vile mancipium est sayes that Father St. Ambrose What a vassall