Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96372	A treatise of the power of godlinesse: consisting of three parts. 1 wherein it consists. 2 cautions against, and discoveries of, several mistakes and hinderances, most common to the people of God. 3 several means and helps for attaining of it. / By Thomas White, preacher of Gods Word in London.	White, Thomas, Presbyterian minister in London.	1658 (1658)	Wing W1848; Thomason E1848_1; ESTC R209711	168,479	438

but what hee said was not understood raising himself towards morning as Jacob did upon his staff hee ended his blessed life with these blessed words O what a happy change shall I make from night to day from darkness to light from death to life from sorrow to solace from a factious world to a heavenly being Oh my dear brethren sisters and friends it pittieth mee to leave you behinde yet remember my death when I am gone and what I now feel I hope you shall feel e're you die that God doth and will deal familiarly with man and now thou fiery Chariot that camest down to fetch up Elijah carry mee to my happy hold and all you blessed Angels that attended the Soul of Lazarus to bring it to heaven bear mee O bear mee into the bosome of my best beloved Amen Amen Come Lord Jesus come quickly and so hee fell asleep FINIS A Table of the Chapters contained in this Book PART I. Shewing wherein the Power of GODLINESSE consists viz. CHAPTER I. IN inward Admirings and Adorings of God page 1. Chap. 2. In our high prizings of Christ p. 4. Chap. 3. In living contrary to Providences page 13. Chap. 4. In mortifying Temptations p. 15. Chap. 5. In the manner of conquering of Temptations page 21. Chap. 6. In inward Mortifications p. 27. Chap. 7. In having dominion over our thoughts page 31. Chap. 8. Wherein the Perfection of Holinesse consists as to several graces page 33. Chap. 9. In high Acts of Hope page 37. Chap. 10. In the love of God in four particulars page 40. Chap. 11. Wherein the Power of Godlinesse consists as to Knowledge or the high acts and effects of Knowledge page 46. Chap. 12. Wherein the Power of Godlinesse consists as to Humility or wherein Christian Humility chiefly consists pag. 50. Chap. 13. Wherein the Power of Godlinesse consists as to Patience or several special signs and acts of Patience page 61. Chap. 14. Of projecting and contriving how wee may glorifie God most page 63. PART II. Wherein is set down Cautions and Discoveries of several mistakes most common to the people of God CHAPTER I. THe first Caution viz. That wee should not judge our selves by the degrees of Grace page 67. Chap. 2. The second Caution That wee should take heed that the works of our General Calling justle not out the works of our particular calling page 71. Chap. 3. The third Caution which is that wee should take heed of degenerating into will-worship page 75. Chap. 4. The fourth Caution which is that especially new Converts take heed of over-burdening themselves with over-difficult or multitude of duties page 77. Chap. 5. The fifth Caution against several mistakes of the people of God in spiritual joyes and sorrowes page 79. Chap. 6. Of letting the Truths of God lie loose upon us page 89. Chap. 7. The next impediment is want of consideration page 93. Chap. 8. The next impediment is putting off God with solemn duties page 96. Chap. 9. The next impediment is carnally to think that God will bee contented with any thing page 97. Chap. 10. How not watching over our thoughts is a great hinderance to the power of Godlinesse page 107. Chap. 11. The next great impediment is endeavouring impossibilities page 109. Chap. 12. The next impediment of Holiness is our not taking heed of occasions temptations and beginnings of sin page 111. Chap. 13. The next impediment is to neglect the smaller acts either of Holinesse or sinne page 113. Chap. 14. The next impediment is our ignorance and senslesness of the sins of Omission page 117. Chap. 15. The next impediment is not to come fully off for God page 118. Chap. 16. The next great impediment is worldly company page 122. Chap. 17. The next impediment is abundance of worldly imployment page 124. Chap. 18. The next great impediment is to have a carnal opinion that it is easie to bee religious page 127. Chap. 19. The next great impediment is not to do what wee can because wee cannot do what wee would or should page 139. Chap. 20. The next impediment is that wee are not convinced of and affected with the vanity of the things of the world pa. 155. PART III. Wherein are set down several meanes and helps for attaining the Power of GODLINESSE CHAPTER I. THe first thing that is necessary for a godly life is faith page 161. Chap. 2. The second means to a godly life is to discover and mortifie our Master corruption or sin page 176. Chap. 3. The next help for the attainment of the Power of Godliness are Ejaculatory Prayers page 198. Chap. 4. The next great help and direction for attaining of Holiness is reading of holy books page 221. Chap. 5. Wherein is set down a Catalogue of several books for the ignorant and poorer sort who in respect of their poverty cannot buy and of their ignorance cannot understand books of greater value and depth and for others page 232. Chap. 6. The next great help for the attaining of Holinesse is communion with Saints and first of solemn conferences and how to mannage them page 238. Chap. 7. Of the second great advantage that we may gain from our converse with the people of God in reference to temptations page 245. Chap. 8. Another great advantage that wee receive from our acquaintance with the people of God is in reference to their prayers page 250. Chap. 9. Of watching over one another and divers other great advantages that wee gain for the encrease of holinesse from the acquaintance with Gods people page 267. Chap. 10. Of the sixth help to a godly life which is the getting and observing of rules to guide us in indifferent actions p. 287. Chap. 11. The seventh direction for the attaining of the Power of Godlinesse viz. the choice of some grace wherein wee desire to bee most eminent in and several rules to direct our choice page 296. Chap. 12. The eighth and ninth Directions for the attaining the Power of Godliness viz. Wee ought not without just cause to leave off any duty before that effect bee wrought for which wee use it as also concerning frequent examination page 300. Chap. 13. The tenth help for the attainment and progress in holiness which is the choice of a faithful prudent director in the things of God page 312. Chap. 14. The eleventh help for the perfecting of Holiness viz. keeping of a Diary page 324. Chap. 15. The last help to a godly life wherein are set down several stories of Gods Providences examples of graces c. page 354. Books printed for Joseph Cr●nford at the King Head in St. Pauls Church-Yards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Sum of Practical Divinity practised in the Wildernesse and delivered by our Saviour in his Sermon on the Mount being observations on the fourth fifth sixth and seventh Chapters of St. Matthew to which is prefixed Prolegomena or Preface by way of Dialogue wherein the perfection and perspicuity of the Scripture is vindicated from the Calumnies of Anabaptists and Papist's by Thomas White Minister of Gods Word at Anne Aldersgate London Animadversions or the Rabinical Talmud of Rabbi John Rogers wherein is examined his Doctrine as of the Matter of a Church The duty of separation Form of a Church The subjects of Church Power c. By Zach. Crofton Minister of Gods Word at James Garlick Hythe London A Vindication of the Answer to M. Brabourn concerning the Civil Magistrates Power as to changing Church-Government wherein the Reverend M. Perkins and some Truths of God are vindicated from the lyes and scurrilous expressions cast upon them by John Collings Minister of Gods Word in Norwich The Pattern of Patience in the example of holy Job a Paraphrase upon the whole Book being an expedient to sweeten the miseries of these never enough to bee lamented times The Husbands Authority Unvailed wherein is moderately discussed whether it bee fit or lawful for a good man to beat his bad Wife A Method and instructions for the Art of Divine meditation with instances of the several kindes of solemn Meditation by Thomas White Minister of Gods Word in London Enchiridion Medicum containing the causes signes and cures of all those diseases that do chiefly affect the body of man divided into three books with Alphabetical Tables of such matters as are therein contained Whereunto is added a Treatise De facultatibus medicamentorum compositorum dosibus By Robert Bayfield Doctor of Physick in the City of Norwich The Crown of Righteousness by Thomas Watson Minister of Stephen Walbrook London The Golden Mean being some serious considerations together with some Cases of Conscience Resolved for a more full and frequent Administration of yet not free Admission unto the Sacrament of the Lords Supper by Stephen Geree Minister of Gods Word and Pastor of the Church of Abinger in the County of Surrey

spent and gone which caused that weaknesse then shee remembring all that passed her strange raptures but nothing which then she had said in them retaining her former grounds comfort and cheerfulnesse as in so much weakness could bee expressed called for Mr. Dod and Doct. Preston with the rest of her friends causing them to give thanks with her and for her venting her self unto them thus That her time was now at hand prayed them not to leave her and being very weak spake then her minde unto her Father Mother and Husband in a sort taking leave of them sent for her Children and blessed them now imagining to have done all her work and so from thence fell into a silent rapture of joyfull singing of Hymnes and verses of Psalms not greatly caring to speak unto any body save now and then unto Mr. Dod when hee moved an occasion and so shee lay this Saturday night and the next Sunday only when Mr. Dod came desiring still to give thanks all which time shee grew weaker and weaker having by this time no audible but a hollow low voice searce to bee understood The Munday after in the morning when shee fell a sleep being come Mr. Dod with the rest comming unto her shee when shee saw them all about her rejoyced and smiled taking them all by the hand with a cheerfull countenance beckned to Mr. Dod to give thanks and bent her self what shee could with lifted up hands to joyn speaking softly to her self in her hymning way and so whilst they were at Prayer suddenly her hands falling and her lips going she sunk down in the bed and departed leaving all her friends mourning about her CHAP. X. Of the sixth help to a godly life which is the getting and observing of rules to guide us in indifferent actions THe next means for the advancement of holinesse is the treasuring up and observing rules for the directing us what to do in indifferent actions As for those things wherein the word of God is plain either in commanding of them as good or forbidding of them as evil to deliberate what to do in such a case argues either a weak head or a weaker heart either want of knowledge or want of love of God and wee need no more in such cases but to bee conversant in scripture that wee may know what God would have us to do and in prayer that we may do it But for those things that in themselves are indifferent and the scripture hath determined neither way it is good to get some general Rules fince we have no particular directions in the word of God some of which I shall endeavour to set down First When thou art in doubt what to do walk by this Rule consider with thy self what in thy conscience thou thinkest God-will allow of and what thou shalt dare to own as for the matter of it at the day of judgement and what thou thinkest thou shalt be afraid to own then bee afraid to do now and consider whether those excuses and reasons and shifts whereupon thou neglectest to do what otherwise is a duty will have weight in them at that day doest thou in thy Conscience think at the Day of Judgement it will be a sufficient excuse for thee to say such a one provoked mee and therefore I swore Dost thou think that this will be a sufficient excuse for thy sin that most did so or that I should have displeased such a friend if I had not done it I remember it was storied of Ignatius Jordan whose Life is lately publisht and worth perusal of all Christians especially Magistrates though this story be not in the book if I mistake not a servant of the Bishop who had alwayes been a loving friend to Mr. Jordan was drunk and brought before him and hee set him in the stocks so many hours as was directed by the Statutre and being known whose servant hee was by his Badge and Livery the Bishop took it as a high affront to him and therefore upon a Court day when hee and his c. sat in Court Mr. Jordan was sent for and the Bishop began a long Oration and told him how much hee had been his friend and how that he took it as a disgrace and a high discourtesie from him that hee should set his servant in the Stocks Mr. Jordan gravely piously and mildly answered My Lord when at the great Day of Judgement if I had neglected my duty it shall bee said unto mee I made thee a Magistrate to bee a terrour to evil doers and why didst thou bear the Sword in vain in that thou didst not carry thy self as the Minister of God to execute wrath upon him that doth evil Such a day such a one was brought before you drunk why did you not execute the Law upon him My Lord Do you think it will bee a sufficient answer for mee to say that hee was the Bishops servant who had done mee many a courtesie and therefore I thought it fit to bee more tender of his honour than of thine Do you think that God would take this answer If you think hee would not I pray bee satisfied that I have judg'd it fit rather to please God than man It is related also in the book of Martyrs that the President of St. Julian and other sent to the Angrongians made enquiry for one dwelling at Angrogne and examined him whether hee had not baptized his childe at Angrogne and wherefore hee had so done The poor simple man answered that hee had baptized his childe at Angrogne because baptisme was there administred according to the institution of Christ Then the President in great rage commanded him in the Kings Name to baptize his childe again or else hee should bee burnt The poor man desired the President that hee might bee suffered to make his prayer to God before hee should make answer thereunto which after hee had done in the Hall before all the company there present hee required the President that he would write sign the same with his own hand that he would discharge him before God at the Day of Judgement of the danger of that offence if hee should baptize his childe again and that hee would take the peril upon him and his The President hearing this was so confounded that he spake not one word a long time after then hee faid in a great fury Away thou Villain out of my sight and after that hee was never called more 2. The second rule to guide us in indifferent things is to think with thy selfe what do I in my conscience think I would wish I had done when I come to die and do likewise blessed is the man the remembrance of whose life is sweet unto him in the hour of his death Where is that man that ever repented on his death-bed that hee had redeemed so much time by prayer and meditation c. that hee had forgiven too many injuries or given too much to the poor I

question since the world began whether there can bee one instance found of this kinde therefore do those things that thou art confident shall not bee a grief nor an offence of heart to thee when thou shalt come to breath out thy last breath 3. When thou stand'st in doubt of two things which to do and the Scale hangs even then consider which of these two the Saints would like if they knew what thou didst and do likewise for we should do our duties of holiness before God with that reverence c. as if all the world beheld us and do what wee do in matters of the world considering that God beholds us 4. Do that which if thou wert to make a description of a Saint you would put into his Character As thus Suppose there were a Sermon preached at such a womans Funeral and the Minister when he came to speak of the deceased person should say Shee was a woman when shee was dressing her self so exceeding curious that shee would not have a pin nor hair awry and shee went very rich and fashionable would any one take this as any part of her praise would they not rather think this argued her to bee a Saint that when shee was making of her ready shee was so busied about dressing of her soul that shee neither cared what nor how shee went as to her cloaths So if there were no place of Scripture for family duties yet this I think will carry it to any considering Christian that this is not a speech that agreeth with it self such a man is a very holy precious Christian for hee will never have any family duties never prayed with his Wife nor never instructed his family doth not this speech contradict it self So for a Magistrate who would ever think this to bee his Character that hee was for matters of Religion like Gallio never cared for those things so that men lived peaceably as to the Commonwealth nothing regarding whether they prophaned the Sabbath or blasphemed God or committed never such gross idolatry 5. If thou canst finde an example of those whom the Scripture canonizeth for Saints to direct thee of that wherein thou doubtest and their example bee rightly circumstantiated and commended that will serve to decide the controversie but if thou canst finde no example then consider what thou thinkest in thy conscience such a Saint would have done had they been in thy stead and especially what thou thinkest Christ would have done in thy case for wee having such honourable thoughts of the Saints and especially of Christ whatsoever our consciences think to bee evil wee should never think they would have done and our thinking that they would not have done it it strongly argues that our consciences judge it to be evil and then by consequence wee sin if wee do it for whatsoever is not of Faith is sin 6. Whatsoever thou commendest in others do likewise whatsoever thou condemnest do not for though it bee no sure rule to judge of actions by that that is certainly evil in it self which I condemn in another for my condemning of it makes it not evil in it self but makes it so to mee if I do it nay it makes mee not only guilty but inexcusable that of the Apostle is clear in this case Rom. 2.1 Wherefore thou art inexcusable O man that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things It may bee that which thou doest condemn him for is no sin or if it bee yet hee might not know it to bee so and so might sin out of ignorance but thou art inexcusable for it can bee no sin of ignorance in thee for thy condemning it in another manifestly shewes that thou thinkest it to bee evil 7. Consider whether thou canst beg a blessing of God upon thy endeavours in such a matter so that whatsoever thou darest not ask Gods blessing upon do not do for it will bee unsanctified to thee since all things are sanctified by the word and prayer CHAP. XI The seventh direction for the attaining of the Power of Godlinesse viz. the choice of some grace wherein wee desire to bee most eminent in and several rules to direct our choice IT is a very good way for the attaining of the perfection of Holiness to chuse some grace from among others wherein thou desirest to attain the greatest eminencies and most to exercise thy self in not but that thou oughtest to attain eminent degrees of every grace But as Ministers endeavour to get all manner of learning as to bee skilful in language Church history in all the Arts and Sciences to read Phylosophers School Divines Casuists Commentators c. yet generally there is one or other of these wherein they endeavour after greatest eminency and their greatest endeavour should bee to attain a clear and full understanding of the Word of God And wee read of the Saints in Scripture though they neglected the practise of no grace yet they were generally most eminent in some one as Abraham in Faith Moses in Meekness Job in Patience and Elias in Zeal Now the rules to guide thee in the choice of that grace that thou shouldest most strive for eminency in are these 1. Chuse that grace which is of most universal and special use as Faith Humility Meekness c. for though some other grace should bee more excellent in it self yet that which is of more universal and continual use will bee better in that respect for thee as Patience is an excellent grace but the especial use of it is in adversity and in times of affliction which are not alwayes for in times of comforts and abundance there is little use of patience but alwayes of humility wee must bee humble in afflictions and humble in comforts for wee must rejoyce with trembling Sugar is more excellent and sweet than Salt but wee have more continual need of Salt than of Sugar and generally spend more of the one than of the other 2. Chuse that grace which is most suitable unto thy calling Art thou a Magistrate a Minister a Tradesman There are several graces which are most suitable to these several imployments distributive justice more suitable to a Magistrate commutative justice to a tradesman spiritual charity to a Minister instructing reproving comforting and exhorting those that are under his charge 3. Chuse that grace that is most suitable to thy relations Art thou a Virgin Widdow or married a Parent or a Childe or a servant These several relations do require several graces as an humble obedience and humility for servants and children and those that are under government a prudent keeping authority over children for Parents 4. Consider what is thy Master sin and chuse especially the contrary vertue as if thy Masters sin bee covetousness practise liberality if it bee pride practise abjection and abasing of thy self and humble familiarity with thy inferiours and with the poorest 5. Consider to what temptations