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	leave_v	parent_n	1,171	5	8.4379	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11454	Ten sermons preached I. Ad clerum. 3. II. Ad magistratum. 3. III. Ad populum. 4. By Robert Saunderson Bachellor in Diuinitie, sometimes fellow of Lincolne Colledge in Oxford.; Sermons. Selected sermons	Sanderson, Robert, 1587-1663.	1627 (1627)	STC 21705; ESTC S116623	297,067	482

profits improportionable to the paines and dangers men must vndergoe in them such as are the Callings of a Iustice of peace the high Sheriffe of a County a Constable Church-Warden Souldier c. Now from these Callings men of sufficiency to auoide trouble and charge would withdraw themselues and so the King and Countrey should be serued either not at all or by vnworthy ones Here likewise would bee no order if there were not left in some others a power to impose those offices vpon sufficient men It may bee those in whom either power resideth may sometimes yea often abuse it for they are but men keeping backe sufficient men and admitting vnsufficient into callings of the former sparing sufficient men and imposing vpon vnsufficient offices of the latter kind This is not well but yet what wise man knoweth not that there could not bee auoided a necessity of generall inconueniencies if there should not be left a possibility of particular mischiefes And therefore it is needfull there should be this power of admitting and refusing of sparing and imposing in Church and Common-wealth though it may happen to bee thus mischieuously abused rather than for want of this power a multitude of vnsufferable inconueniences as needs there must should ensue And from this power must euery man haue his warrant for his outward Calling to any office or emploiment in Church or Common-wealth Now then to frame a case to either of these §. 41. Exemplified in two cases the first two sorts of Calling A man desireth a lawfull Calling suppose the Ministery not onely his Inclination bendeth him but his Education also leadeth him and his Gifts encourage him that way hitherto all things concurre to seale vnto his conscience Gods calling him to this function But for so much as he hath not as it is not fit any man should haue power to giue himselfe either a See Heb. 5.4 Orders to bee a Priest or Institution into a Pastorall charge hee must for his admission into holy function depend vpon those to whom the power of admitting or refusing in either kinde is committed He may tender himselfe and his gifts to examination and modestly craue-admission which once obtained he hath no more to do his Calling is warranted and his choice at an end But if that bee peremptorily denied him whether reasonably or no it now mattereth not hee is to rest himselfe content awhile to employ himselfe at his study or in some other good course for the time and to waite Gods leisure and a farther opportunity And if after some reasonable expectation vpon further tender with modest importunity hee cannot yet hope to preuaile hee must begin to resolue of another course submit himselfe to Authority and Order acknowledge Gods prouidence in it possesse his soule in patience and thinke that for some secret corruption in himselfe or for some other iust cause God is pleased that he should not or not yet enter into that Calling §. 42. the second On the other side a Gentleman liueth in his Countrey in good credit and account knowen to be a sufficient man both for estate and vnderstanding thought euery way fit to doe the King his Countrey seruice in the Commission of the Peace yet himselfe either out of a desire to liue at ease and auoyd trouble or because hee thinketh hee hath as much businesse of his owne as hee can well turne him to without charging himselfe with the cares of the publique or possibly out of a priuy Consciousnesse to himselfe of some defect as it may be an irresolution in judgement or in a See Syrac 7.6 courage or too great a propension to foolish pity or for some other reason which appeareth to him just thinketh not that a fit Calling for him and rather desireth to be spared But for so much as it is not fit a man should be altogether his owne judge especially in things that concerue the Publique he must herein depend vpon those to whom the power of sparing or imposing in this kind is committed He may excuse himselfe by his other many occasions alleage his owne wants and insufficiencies and what he can else for himselfe and modestly craue to be spared But if he cannot by faire and honest suite get off he must submit himselfe to Authoritie and Order yeeld somewhat to the judgement of others thinke that God hath his secret worke in it and rest vpon the warrant of this Outward Calling The Outward Calling then §. 43. with the importance hereof is not a thing of small moment or to be lightly regarded Sometimes as in the Case last proposed it may haue the chiefe and the Casting voyce but where it hath least it hath alwayes a Negatiue in euery regular choyce of any Calling or course of life And it is this Outward Calling which I say not principally but euen alone must rule euery ordinary Christian in the judging of other mens Callings We cannot see their hearts we know not how God might moue them we are not able to judge of their inward Callings If we see them too neglectfull of the duties of their Calling if we find their Gifts hold very short vnequall proportion with the waight of their Calling or the like we haue but little comfortable assurance to make vs confident that all is right within But yet vnlesse it be such as are in place of Authoritie and Office to examine mens sufficiencies and accordingly to allow or disallow them what hath any of vs to do to judge the heart or the Conscience or the inward Calling of our brother So long as hee hath the warrant of an orderly outward Calling wee must take him for such as he goeth for and leaue the tryall of his heart to God and to his owne heart And of this second generall point the choyce of a Calling thus farre §. 44. The abiding in our Callings Remaineth now the third and last point proposed The Vse of a mans Calling Let him a vers 17. hîc walke in it vers 17. Let him b vers 20. abide in it vers 20. Let him abide therein with God here in my Text. At this I aymed most in my choyce of this Text and yet of this I must say least Preachers oft times do with their proposalls as Parents sometimes do with their Children though they loue the later as well yet the first goe away with the largest portions But I doe not well to trifle out that little sand I haue left in Apologies Let vs rather on to the matter and see what Duties our Apostle here requireth of vs vnder these phrases of Abiding in our Callings and abiding therein with God It may seeme hee would haue vs sticke to a course and when we are in a Calling not to forsake it nor change it §. 45. disalloweth not a change no not for a better no not vpon any termes Perhaps some haue taken it so but certainly the Apostle neuer

quality of particular persons b Vers. 7. hic Alius sic alius verò sic Euery man hath his proper gift of God one man on this manner another on that Here is c Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some called to be Magistrates some Ministers some Merchants some Artificers some one thing some another as to their particular Callings But as to the Generall Calling there is d Iude. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Saluation all called to the same State of being the seruants and children of God all called to the performance of the same duties of seruants and to the expectation of the same inheritance of children all called to be Christians Of both which Callings the Generall and Particular there is not I take it any where in Scripture mention made so expresly and together as in this passage of our Apostle especially at the 20. verse Let euery man abide in the same calling wherein he was called Where besides the matter the Apostles elegancy is obserueable in vsing the same word in e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat hîc both significations the Nowne signifying the Particular and the Verbe the Generall Calling Let euery one abide in the same calling wherein he was called bearing sense as if the Apostle had sayd Let euery man abide in the same Particular Calling wherein hee stood at the time of his Generall Calling And the same and no other is the meaning of the words of my Text. §. 5. A Particular Calling Whence it appeareth that the Calling my Text implieth and wherein euery man is here exhorted to abide is to be vnderstood of the Particular and not of the Generall Calling And of this Particular Calling it is we now intend to speake And that in the more Proper and restrained significatition of it as it importeth some settled course of life with reference to businesse office and employment accordingly as we say a man is called to be a Minister called to be a Lawyer called to be a Tradesman and the like Although I cannot be ignorant that our Apostle as the streame of his Argument carryed him here taketh the word in a much wider extent as including not only such speciall courses of life as refer to imployment but euen all outward parsonall states and conditions of men whatsoeuer whether they haue such referencce or no as we may say a man is called to Marriage or to single life called to riches or pouerty and the like But omitting this larger signification §. 6. Necessary for all men wee will hold our selues either onely or principally to the former and by Calling vnderstand a speciall setled course of life wherein mainly to employ a mans gifts and time for his owne and the common good The Necessity wherof whilest we mention you are to imagine not an absolute and positiue but a conditionall and suppositiue necessity Not as if no man could be without one de facto daily experience in these dissolute times manifesteth the contrary but because de jure no man should be without one This kind of Calling is indeede necessary for all men But how Not as a necessary thing ratione termini so as the want thereof would be an absolute impossibility but virtute praecepti as a necessary duty the neglect whereof would be a grieuous and sinfull enormitie He that will doe that which he ought and is in conscience bound to doe must of necessity liue in some Calling or other That is it we meane by the Necessity of a Calling And this Necessity we are now to proue And that First from the Obedience we owe to euery of Gods Ordinances §. 7. in respect 1. of the Ordinance and the Account wee must render for euery of Gods Gifts Amongst those ordinances this is one and one of the first that a Gen. 3.19 in the sweate of our faces euery man of vs should eate our bread Gen. 3. The force of which Precept let none thinke to auoyde by a quirke that forsooth it was layed vpon Adam after his transgression rather as a Curse which he must endure than as a Duty which he should performe For first as some of Gods Curses such is his goodnesse are Promises as well as Curses as is that of the b Gen. 3.15 Enmity betweene the Womans seede and the Serpents so some of Gods Curses such is his Iustice are Precepts as well as Curses as is that of the c Gen. 3.16 Eph. 5.22 Col. 3.18 1. Tim. 2.11 c. Womans subjection to the Man This of eating our bread in the sweate of our face is all the three it is a Curse it is a Promise it is a Precept It is a Curse in that God will not suffer the Earth to affoord vs bread without our sweate It is a Promise in that God assureth vs wee shall haue bread for our sweate And it is a Precept too in that God enioyneth vs if wee will haue bread to sweate for it Secondly although it may not be gainsayed but that that injunction to Adam was giuen as a Curse yet the substance of the injunction was not the thing wherein the Curse did formally consist Herein was the Curse that whereas before the fall the taske which God appointed man was with d Non erat laboris afflictio sed exhilaratio voluntatis Augustin 8. de Gen. ad lit 8. non labore seruili sed honestâ animi voluptate Ibid. c. 9. pleasure of body and content of mind without sweate of brow or brayne now after the fall he was to toyle and forecast for his liuing with e Sore trauell Eccl. 1.13 Great trauell and a heauy yoake Sirac 40.1 care of mind and trauell of body with * Eccl 12.12 wearinesse of flesh and e Eccl. 1.14.17 vexation of spirit But as for the substance of the injunction which is that euery man should haue somewhat to doe wherein to bestow himselfe and his time and his gifts and whereby to earne his bread in this it appeareth not to haue bin a Curse but a Precept of diuine institution that Adam in the time and state of Innocency before he had deserued a Curse was yet enjoyned his taske f Gen. 2.15 to dresse and to keepe the garden And as Adam liued himselfe so he bred vp his children His two first borne though heires apparant of all the world had yet their peculiar employments the one in g Gen. 4.2 tillage the other in pasturage And as many since as haue walked orderly haue obserued Gods Ordinance herein h Eph. 4.28 working with their hands the thing that is good in some kind or other those that haue set themselues in no such good way our Apostle elsewhere justly blaming as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 3.6.11 inordinate or disorderly walkers And how can such disorderly ones hope to finde approueance in the sight of our God who is a God of order He