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	father_n	mother_n	5,111	5	7.8086	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30248	The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...	Burgess, Anthony, d. 1664.	1651 (1651)	Wing B5663; ESTC R21442	243,318	299

the same we can prove it is because of repentance future So that still no sin will be forgiven without repentance For suppose that were a true rule to stand upon Gods internal will to pardon is an immanent act and therefore from all eternity will it not as well follow Gods internal will to give repentance is an immanent act and therefore repentance is from all eternity If another be a true rule That God hath given us all pardon from eternity only we have the sense of it and manifestation in our own souls may we not then say that we had the grace of repentance from all eternity but it is declarative in time in our own souls For although justification be Gods act and repentance ours yet we are passive in the infusion of this as well as justification I speak not of repentance as an act which cannot so properly be said to be infused but of the frame of the soul If a third rule should be true That therefore sins are pardoned because the Covenant of Grace saith it will pardon all Doth not this hold also for repentance seeing in the Covenant God promiseth to give a repenting heart Lastly If God may be thought changeable because now he pardons and once he did not will it not as well hold because he now gives grace to such a man to repent and once he did not To conclude therefore it followeth with an equal necessity That if future sins are forgiven before they be committed That God also did accept of future repentance before it was practised or else if repentance be not received by God till actually performed so neither is sin forgiven till actually committed and repented of The result of this whole truth is by way of Use to admonish us That we make not any Doctrine about grace in the genious and natural consequence of it to encourage or harden to sin If the grace of God which hath appeared to teach thee to deny all ungodly lusts make thee love them the more If because you are under grace sin hath therefore dominion over you If there be goodness with the Lord and therefore you do not fear him then know all things work contrary to their nature and Scripture-directions All Gospel-grace is a cleansing purifying refining property it is fire to get out the dross it is water to wash away the filth it is oyl to mollifie the wounds of the soul it is wine to make the heart glad and rejoyce in God Do not while you promise your selves a liberty by grace therein become servants of corruption more especially let the children of God who have had sweet experience of the Covenant of Grace upon their souls take heed of fals and relapses If the Prodigal son after that reconciliation made with his father after all that glory and love vouchsafed to him had again wandered into far Countries prodigally consumed all his estate living with swine upon husks How unpardonable and unworthy would this fact have been No less guilty wilt thou be who hast had the ring put on thee who hast fed on the fatted Calf if after this thou provoke God by gross transgressions Some have disputed Whether it be possible for a godly man to be secure in sinning and more willing to offend because of Gods gracious Covenant which will infallibly rescue him out of that sin But what sin is not possible except that against the holy Ghost even to a regenerate man Take heed then lest thou love the Gospel because it hath alwaies glad tidings and thou canst not abide the precepts or threatnings because they speak hard things to thee There may be a carnal Gospeller as well as a Popish Legalist LECTURE XXIX ACTS 3.19 Repent and be converted that your sins may be blotted out THe Apostle Peter in this exhortatory discourse of his to the Jews deals like a wise Physitian First Discovering the danger of the disease Secondly Applying an effectual remedy The disease is that hainous sin the Jews were guilty of in killing of Christ the Prince of life Which sin is aggravated by a threefold antithesis 1. They delivered up and denied Christ in the presence of Pilate when he would have acquitted him 2. They denied him though he was an holy and just One 3. They desired a murtherer to be released rather then him This is their sin In the next place you have the remedy prescribed in two words Repent and be converted Repent that denotes a change in the heart and to be converted an alteration in the outward conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howsoever it be generally received that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only true and godly sorrow and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that imperfect and unsound grief which is upon hypocrites yet this is not universally true for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to true repentance Mat. 21.19 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an outward repentance meeerly Mat. 11.21 The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be understood reciprocally Turn your selves or be turned This exhortation doth not suppose free-will in us it only denoteth our duty not our ability Neither is Grotius his assertion better then Semipelagianisme when he compareth the will of a man to the mother and grace to the father so that as children are named after the father and not the mother thus good actions are denominated from grace not free-will for in our conversion free-will is neither a totall or partiall cause preoperant or cooperant but the passive subject recipient of that Vim gratiae vorticordiam as Austin called it the heart-changing power of grace This duty of repentance is urged from the profitable consequent Piscator cals it effectu utili the effect of conversion which is that your sins may be blotted out It is not an inference of causality but of consequence Blotting out is as you heard from merchants that expunge their debts or the Scribe that raceth out those letters which ought not to be in the paper or the Painter that defaceth those lineaments which should not be in the Picture In the next place you have the time when these sins shall be blotted out that is when the times of refreshing shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Exod. 8.15 Some do not understand this nor that expression The times of restitution of all things vers 21. of the day of judgement but of that preservation the elect should have when the destruction of Jerusalem should be Hence it is that they expound the day of the Lord so much spoken of in Peter and other places which is said to be coming upon the beleevers of that time when God came to destroy Jerusalem but there is no cogent reason to go from the received interpretation which maketh the day of judgement to be the times of refreshing to the godly for so indeed it is because then they are eased from all those troubles and oppressions they lay under in