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	minister_n	people_n	2,506	5	4.7611	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A p●a●er ●●●m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assem●led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set f●●ms of prayer m●y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to pe●ition God by reading a prayer for his owne particular which another man hath formerly inv●●ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous i● in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such praye●s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against ●eading o● Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescrib●d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from

which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgiv●● them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprob●te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to st●ive ●o ma●e ●u● calling and election sure strive to make our calling and ●lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and y●● belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sor● were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no plac● for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ

ruleth his temporall Kingdome by a temporall power by the power of the Sword Rom. 13. 1 2 3 c. 5. That their Lawes are distinct wil also appeare Rom. 8. 5 6. c. where the Apostle saith that the Law of Jesus Christ is a Spirituall Law but we all know that the Law of the Civil Magistrate is a Politicall Law 6. That the obedience which is required of each of them are distinct obediences wil appeare by the words of our Saviour Joh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and truth yea it is such saith he whom the Father seeketh to worship him but we all know the other obedience is carnall or temporall Again the Subj●cts of these Kingdomes are of two distinct humours or affections as wil also appeare by these words of our Saviour Joh. 15. 19. If ye were of the world the world would love his owne but ye are not of the world but I have chosen you out of the world therefore doth the world hate you And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar or the World and the Subject which belongeth to the Spirituall kingdom of Christ betwixt the subjects of the flesh and the Spirit SECT 8. Obj. HOw can the Kingdome of Christ be said to consist of men when they belong to the Kingdome of Caesar or the civill Magistrate Ans Men may be in the world and yet not of the world as our Christs Subjects in the world but not of the world Saviour affirmeth where he saith I am no more in the world but these are in the world viz. his Disciples and yet in the 16. ver he professeth that the said parties were not of the world the distinction then betwixt the Subjects of Christ and them of Caesar must be this that them of Christs Kingdome are in the world but not of the world as the other are Obj. One man cannot serve two Masters and therefore not both Christ and Caesar Ans Man is composed of two parts viz. a Soule and a Body Of the composition of man which Soule or Spirit is that which Christ accepteth of as his Subject and therefore it is distinguished from the externall part of man by these notions viz. The inward man the Spirituall man the hidden man c. And the other part of man viz. the visible part of man is termed The outward man the carnall man the sonne of man c. Now this inward man or Spirituall subject of Christ being obedient to the Spirituall governance of Christ as that of the outward man to the Politicall government of the How a man may be a subject to Christ and to Satan Civill Magistrate may be subject to both yea and give unto both their just rights yea I may safely say that he whose Spirit or inward man is Christs loyall subject wil also in his externall man be the like to the Civill Magistrate and so may as our Saviour commandeth Give unto Caesar the things that are Caesars and unto God the things that are Gods And contrariwise that outward man whose inward man is a subject to Satan the Prince of this world is the greatest enemy both to Christ and to the Civill Magistrate witnesse the Cavaliers of this Nation SECT 9. Obj. THey seemed to testifie their affections to the late King much more then the Parliaments Party Ans A seeming friend is no friend and such were they to him for-the love which they pretended to him was meerly for their owne ends why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls for King Charles who would have murthered Queen Elizabeth and King James was it not apparently manifest because he was for them and the other against them Again wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him but because of his Booke of tollerations of such like stuffe as they most desired and contrariwise why was it that they fought against the Parliament but because they conceived they would curbe them for doing such things as they desired to have done yea I appeale to any conscientious man to judge that in case the King had been of the Parliaments Opinion and the Parliament of the Kings whether they would have fought for Parliament or King whether then they would have adored or Idolized him as then they did and by so doing is it not apparent that they procured his ruine Now these things formerly spoken of being granted it must Christ 〈…〉 m●●●ly Spirituall needs follow that the Kingdome of Christ consisteth meerly of Spirituall things and the Kingdome of Caesar or the Civill Magistrate of temporall things so that whatsoever is of a Spirituall cognizance belongeth to Christs Kingdome and Government and whatsoever is of a temporall or civill cognizance to the Civill Magistrate they are therefore as distinct as the Sun from the Moone that of a civill cognizance receiving its light from that of Christ as the Moone doth receive her light from the Sun yea each of them doth as meerly belong to the distinct persons of Christ and the Civill Magistrate as the Sun proper to rule the day and the Moone the night Seeing then that each Kingdome hath its distinct Governours Subjects Power and Law why should they intrench upon one anothers liberties especially for the inferiour to disturbe the superiour a King an Emperour and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories and so much and more cause hath Christ to be offended with the Civill Magistrate that will presume to interest himselfe in that which doth not concerne him especially when the Civill power whereof he is made an officer is given to him by Christ CHAP. III. Treateth of the Civill Magistrate in matters of Religion SECT 1. Object HAth not the civill Magistrate ought to doe in matters of Religion Caesars Governmen● meerly civill Ans The Civill Magistrate is only concerned in things of a civill Cognizance his duty in point of Religion is chiefly this viz To keep the Kingdome How farre he ought to act in point of religion of this world in such awe as that the Kingdome of Christ may not receive damage by it to keep wicked and debauched people in such obedience by the power of the Sword as that the power of the Word may have its free progresse in their Dominions so that the Saints or Church of Christ may live under their protection a peaceable life in all godlinesse and honesty yea to any rationall man the very name of his Office viz. Civill doth clearely demonstrate that his power consisteth meerely in Civill things Obj. Hath the civill Magistrate no power from God to compell the outward man to observe spirituall injunctions Ans The Magistrate ought not to force any man in respect of his opinion

their usuall practise was to baptize in the name of the Lord Iesus the reasons of which might be these viz. 1. Because that then they knew that through faith in him alone viz. as he was the Son of God and the Redeemer of his elect we should receive remission of fins and eternall life 2. In that they were satisfied that in him was contained the other persons in the God-head viz. the Father and the Holy Ghost in whose names they formerly used to baptize 3. In that they were to preach Salvation only in his name Act. 4. 12. of which Misteries before his ascention they were almost if not altogether ignorant as may appeare by their question unto him Act. 1. 6. Lord wilt thou at this time restore the Kingdome againe unto Israel Intimating that they knowing him to be of the Seed of David according to the Flesh thought he would like another Alexander the Great in a glorious manner have restored their former immunities and priviledges which they enjoyed before their Conquest by the Romans to which thing the request of the two ambitious Sutors did alude unto Mat. 20. 20. c. CHAP. IIII. Treateth of Johns and of Christs Baptisme c. SECT 1. Objection IT seemeth there was a difference betwixt the Baptisme of John and that of Christ Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again such as were formerly baptized by Johns Baptisme Ans It was requisite that Beleevers should not only be baptized to him that was to come to which only Johns Baptisme did tend but that also they should be baptized in his The difference betwixt Christs Baptisme and that of Johns name being already come for otherwise the Baptisme of John and the Baptisme of the Apostles were all one and the same both of them Preaching and Baptizing to repentance as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers SECT 2. Obj. BVt it seemeth that the Baptisme in the name of the Lord Jesus was not altogether sufficient of it selfe without the gift of the Holy Ghost which the Apostles is said to give unto them who had been formerly baptized in the name of the Lord Jesus by the laying on of their hands as in Act. 8. 16 17. Ans The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the H●ly Ghost with bapism mo●e then wi●h preaching alwaies confined to the act of Baptisme yea very seldome or never as I have shewed neither did the Apostles or any other offend in not giving it at that present time of Baptisme in regard there was no such command given by our Saviour to his Apostles as that the one should not be administred without the other or that he that had not the donation of the Holy Ghost should not administer the Sacrament of Baptisme as appeares by the Samaritans who received that Sacrament and not the Holy Ghost imediatly at the same instant as an inseperable concomitant annexed unto it as also by them whom Paul is said to lay his hands upon Act. 19. 4. 5. by all which it appeares that the gift of the Holy Ghost was chiefly given to the Apostles to testifie the dignity and excellency of their calling and Ministry and no more a concomitant to their Baptisme then to their Preaching it being as well given at the act of one as of the other instance in Peters preaching to Cornelius c. and therefore it may be as wel argued that none ought to preach but such as is of Peters ability to give the Holy Ghost with it as that none ought to baptize but such as are able yea and doth give the Holy Ghost with it But in regard that it is manifestly apparent that such have Baptized Such might Baptize that should no● or at the least did not give the Holy Ghost with it as either could not or at the least did not give the Holy Ghost with it we may safely conclude that he that is thought able by the Church to exercise the duty of a Pastor as Philip the Deacon was to the Samaritans may also administer the Sacrament of Baptism And that such Ministers or Pastors may permit such of the Brethren whom they think fit to execute the same office and that by the aforesaid example of Peter as Act. 10. 48. as also Act. 2. 41. where it is very probable that the Apostles made use of such Brethren as assistants to baptize who had formerly been baptized of them SECT 3. Obj. THere be divers who strongly affirme that the Baptisme in the name of the Lord Jesus was not a baptisme by water as was that of Johns Baptisme Ans It is manifestly apparent that the Baptisme which was Christs Baptisme a baptisme by water instituted and administred by the Apostles in the name of the Lord Jesus was a Baptisme by water as that of Johns and that by comparing of these Scripture viz. Act. 8. 16. with the 36. and 37. verses of that Chapter in which texts of Scripture we have first a description of that Baptisme by which Philip the Deacon baptized the Samaritans viz. the baptisme in the name of the Lord Jesus ver 16. and in the other texts of Scripture we have also the aforesaid Philip baptizing the aforesaid Enuch in water Now that Philip and the Enuch should goe into the water and yet Philip not to Baptize him with that water into which they entred would be a paradox 2. If that Philip so baptizing him should baptize him with any other Baptisme then that with which he had formerly baptized the Samaritans would be as strange as the other but both being confessed which with modesty cannot by any rationall man be denyed viz. that Philip baptized the Ennuch in the name of the Lord Jesus and also by water it must needs follow that the Baptisme of Jesus Christ was a water Baptisme as was that of Johns the difference being only that afore mentioned viz. that Johns baptized unto Christ as to come and the Apostles unto him being already come Again it would be as frivolous as the other to imagine that Philip should baptize in the name of the Lord Jesus with water and the rest of the Apostles and Disciples should baptize in the same name without water or that Philip did baptize and was ignorant of the manner and matter how and with what to baptize and therefore I admonish such as oppose this truth not to persist any longer in their obstinacy or give any further occasion to the enemies of God to blaspheame in that they who seeme to stand most for Christ most to villifie and nullifie his ordinances Obj. After what manner would you have Beleevers Baptized now Ans In the act of Baptisme the present Brethren are too rigged The present Brethren too rigged in the act of Baptisme which hath been some hinderance to the