Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	death_n	parent_n	1,153	5	8.7143	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49183	An apology for the ministers who subscribed only unto the stating of the truths and errours in Mr. William's book shewing, that the Gospel which they preach, is the old everlasting Gospel of Christ, and vindicating them from the calumnies, wherewith they (especially the younger sort of them) have been unjustly aspersed by the letter from a minister in the city, to a minister in the countrey.	Lorimer, William, d. 1721.	1694 (1694)	Wing L3073; ESTC R22599	321,667	222

Usurpation over the Bodies and Souls of Men and the ultimate end of them all was to set up Gods Kingdom among Men and to destroy Satans Kingdom Therefore the Devil could not possibly be the Author of Christs Miracles since they were directly contrary to his Nature and destructive of his Kingdom and Interest in the World The consequence is evident because if the Devil be supposed to do such Miracles so circumstantiated he is and must be ipso facto supposed to be a silly weak Prince that for want of a Politick Head and Ambitious Heart acts quite contrary unto his own Nature and doth what he can to destroy his own Kingdom and Interest in the World But the Devil cannot be supposed to be a silly weak Prince who so Acts for want of Policy and Pride Such a Supposition is evidently false and self-contradictious for the Devil is a most Politick proud Spirit that is his very Nature as he is a Devil and his Politick proud Nature always Acts like it self and ever prompts him to defend maintain and propagate his Kingdom and Interest among Men. Therefore it 's impossible that the Devil should be the Author of such Miracles as are so contrary to his Nature and destructive of his Kingdom and Interest among Men since it cannot be that such a Politick Ambitious Spirit as the Devil is should be so filly as to make war upon his own Subjects pull down his own Kingdom and take the Crown from his own and set it on anothers Head This was our Lords Argument whereby he proved his Miracles to be from God and not from Satan And this Reason with others he hath given us why we should believe both his Doctrine and Miracles to be from Heaven and doth no where require us to believe it without any Reason Now if neither Christ nor his Apostles desired Men to believe them upon their bare Word without good proof who are we and who is our Author that either we or he should desire People to believe either the one or the other of us upon our bare Words without good proof Especially when the matter in Controversie is of the highest Nature and greatest Importance to wit whether we preach a new Gospel which he affirms and we deny and without any Reason but with a great many Falshoods and Calumnies he affirms it but with good and solid Reason we deny it and have disproved his Falshoods and wiped off his Calumnies Amongst other things our Author reproaches us as hath been shewed with the Name of Rational Divines by which it plainly appears that he himself would not be accounted a Rational Preacher or Writer of matters of Divinity and then belike he would not have the People to be Rational Hearers and Readers but to believe all that he either Preaches or Writes without knowing any good Reason why or wherefore But that which he casts upon us as a reproach we take it as a Crown being rightly understood as we have shewed it ought to be And if we be indeed Rational Divines we bless God who hath made us such and pray him so to continue us whilest he hath any Service for us here and still to make us more Rational that we may be the better able to open unto his People the true Grounds and Reasons of the Christian Faith And as we desire to be Rational Divines in the sense before explained so we desire that the People may be Rational Hearers Readers and Believers so rational as not to receive every Doctrine they hear from the Pulpit and read from the Press without knowing by Scripture and Scriptural Reason why and wherefore they receive it Therefore we exhort and beseech them to try before they trust Believe not every Spirit but try the Spirits whether they are of God 1 Joh. 4.1 1 Thes 5.21 prove all things and hold fast that which is good Consider what we have said to clear up God's Truth and to vindicate our own Innocency from the Aspersions and Calumnies of the Accuser of the Brethren and according to the Evidence we offer you judge impartially as you will Answer to God and your own Consciences FINIS Some Books Printed for John Lawrence at the Angel in the Poultrey SEveral Discourses 1. Of Purity 2. Of Repentance 3. Of Seeking first the Kingdom of God By Hezekiah Burton D. D. late Rector of Barns near London and Published by the Arch-Bishop of Canterbury Dr. Tillotson in 8vo Bishop Wilkins h●s Gift of Prayer and Preaching newly Reprinted with the Addition of near a thousand Authors to the Preaching in 8vo Mr. Slaters Thanksgiving Sermon October 27th 1692. 4to His Sermon at the Funeral of Mr. John Reynolds Minister of the Gospel Jan. 8. 1692. 4to His Sermon at the Funeral of Mr. Richard Fincher Minister of the Gospel Feb. 19. 1692. 4to Mr. Daniel Burgess his Mans whole Duty and Gods wonderful intreaty of him thereunto from 2 Cor. 5.20 in Twelves His Advice to Parents and Children the summ of a few Sermons Contracted in 12o The Death and Rest Resurrection and Blessed Portion of the Saints in a Discourse on Dan. 12.13 Being preached on the Occasion of the Death of Dr. Daniel Rolls Minister of the Gospel Together with the Work of the Redeemer and the Redeemed in 12o A Good Minister of Jesus Christ a Funeral Sermon for the Reverend Mr. Richard Steel a faithful and useful Minister of the Gospel Nov. 27. 1692. By George Hammond M. A. and Minister of the Gospel

breaking of God's Commandements without Repentance pertaineth not everlasting Life but everlasting Death as Christ himself saith they that do evil shall go into everlasting fire Mat. 25. These Passages do manifestly show that in the Judgment of the Church of England as sincere Repentance is indispensably necessary to obtain forgiveness of sin so sincere Obedience from a principle of Faith and Love and bringing forth Fruits meet for Repentance is indispensably necessary to the escaping of eternal damnation and obtaining of eternal Salvation Let any Man read and consider the Sermon of Repentance in the same Book Tom. 2. pag. 324. and he will see this to be as clear as the Light at Noon-day We will quote one short Passage out of it in Page 339. they say The filihiness of sin is such that as long as we do abide in it God cannot but detest and abhorre us neither can there be any hope that we shall enter into the Heavenly Jerusalem except we be first made clean and purged from it But this will never be unless forsaking our former Life we do with our whole Heart return unto the Lord our God and with a full purpose of Amendment of Life flee unto his Mercy taking sure hold thereupon through Faith in the Blood of his Son Jesus Christ This excellent Passage shews clearly that as Faith is the receptive applicative Condition so true Repentance is the dispositive Condition of the Covenant of Pardon and Life and that the one is as necessary in its kind as the other is and that unless through Grace we do both we are undone for ever Thus we have shewed at large what was the old Gospel Doctrine of the Church of England at the Reformation and that our Doctrine is exactly the same Therefore it must needs be a most horrid we will not say lye but falsehood that we preach a new Gospel and that we are to be blamed for telling People that they must repent and mourn for their known sins leave and loath them and God will have Mercy upon them for Christ's sake From whole Societies of Protestants we pass to the Testimonies of Individual Pastours of the Reformed Churches And we begin with Calvin who in his Commentary on Ezek. 18.23 sayes Deus ergo non ita vult omnes salvos fieri ut discrimen omne tollat boni mali sed praecedit veniam poenitentia quemadmodum hîc dicitur Therefore God doth not so will all Men to be saved as to take away all difference between good and evil but Repentance goes before Pardon as it is here said And again on the same Text We hold therefore that God doth not will now the death of a Sinner because he calls all to Repentance without making a difference and promises that he shall be ready to receive them modo seriò resipiscant if they or on condition that they earnestly repent And in his Institutions he writes thus Lib. 3. cap. 3. Sect. 20. Quare ubi remissionem peccatorum offert Deus c. For which reason where God offers remission of sins he likewise useth to require on our part Repentance signifying thereby that his Mercy offered ought to cause Men to repent Doe saith he Judgment and Justice because Salvation is come near at band Isa 56.1 Likewise The Redeemer shall come to Sion and to them who turn from transgression in Jacob Isa 59.20 Again Seek the Lord while he may be found call upon him while he is near let the wicked forsake his way and the unrighteousness of his thoughts and let him return unto the Lord and he will have mercy upon him Isa 55.6 7. Again Be converted and repent that your sins may be blotted out Acts 3.19 Where yet it is to be noted that this Condition to wit of Repentance is not so annexed to those Promises as if our Repentance were the ground of meriting our pardon but rather because the Lord hath determined to show mercy unto Men for this end that they might repent he shews them whither they are to go to wit unto God by Repentance if they will obtain Favour In these passages we observe 1. That Calvin says expresly That Repentance is a Condition annexed to the promise of pardon 2. That the performance of that Condition goes before pardon And 3. That therefore we are to repent and so perform the Condition that we may obtain the Grace of pardon 4. That in Calvin's Judgment Repentance is a Condition of Justification and that because Calvin believed Justification and pardon of sin to be the same thing as is most evident from what he writes against Osiander Instit 3d. Book cap. 11. Sect. 4.11 21 22. 5. That in Calvins Judgment Repentance is the dispositive Condition of Justification For it must be either the receptive or dispositive Condition but it cannot be the receptive Condition for in Calvin's judgment Faith is the only receptive Condition therefore it must be the dispositive Condition And indeed Calvin so held it to be for in his third Book of Institutions chap. 3. Sect. 18. He says Privatim Deo confiteri pars est verae poenitentiae quae omitti non potest Nihil enim minus consentaneum quam ut peccata ignoscat Deus in quibus nobis ipsi blandimur c. To confess our sins in secret to God is a part of true Repentance which cannot be omitted For nothing is less becoming or suitable than that God should forgive us those sins in which we flatter or please our selves On the contrary Calvin writing against Pighius says Contra Pigh de lib. arb lib. 5. Sect. Adducit tamen Sanè humiles Deus respicit sicut illi acceptum cordis contriti afflicti sacrificium David canit Indeed God hath regard unto the humble as David sings in his Psalm that the Sacrifice of a contrite and afflicted heart is acceptable and pleasing unto him These passages show That in Calvin's judgment an impenitent sinner is by reason of his impenitence unfit for pardon but that the true Penitent by his Humiliation and brokenness of Heart is disposed and fitted for pardon so that it is agreeable to the perfections of God's Nature to accept such a Person in Christ and to pardon his sins for Christ's sake And as Calvin held Faith and Repentance to be the Conditions of our Justification so did he hold sincere Obedience from a Principle of Faith and Love to be the Condition of our not falling from a justified state and of our obtaining the possession of Eternal Life and Glory For thus he writes in his Institutions Quoties ergo audimus c. Therefore as often as we hear lib. 3. cap. 17. Sect. 6. that God bestows his benefits on them who keep his Law we are to remember that God's Children are there designed or described by the Duty which they ought to be continually exercised in that we are for this reason adopted that we should reverence and honour him for