Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	respect_n	servant_n	1,977	5	7.1711	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B05828	The catalogve of the Hebrevv saints, canonized by St. Paul, Heb. 11th further explained and applied.	Shaw, John, 1614-1689.	1659 (1659)	Wing S3032; ESTC R184043	112,894	165

contemplative Heathen as 1. That there is a God ens entium an Eternall being of and from himself the being of all things 2. That this God is to be Worshipped as the Soveraigne Infinite Wise Good All-sufficient Creator 3. That because he is Infinitely Wise and Good therefore he is not to be Worshipped Formally but Devoutly and Piously Animadverto ipsos Deos Plin. in Pan. ad Traj Imp. non tam occuratis adorantium praecibus quam innocentia sanctitate laetari And he tells in the very beginning of that Oration That it was an Institution and thereupon a Custome among them Vt rerum agendarum initium à precationibus caperunt quod nihil rite c. And thus farr sober Reason and Nature may conduct us But then holy Religion and Faith super-adds 4. That the devout holy Worship of God is to Worship him according to his will and Word which is the Revelation of his will and that Part which concerns his Worship we usually terme his Ordinances and Institutions 5. That those Ordinances and Institutions the Observation whereof is the Worshipping of God according to his will being no dictates of Reason nor determinations of Nature but Decrees of Gods Wisedom we must not canvas nor dispute them but reverently and humbly performe them Rom. 9.20 6. That the Dutifull Reverend Devout and hamble observance of those Institutions God in his wisedom hath prescribed is a most proper act of Faith And it is observed of Moses here By Faith or through Faith he kept the Passe-over and the sprinkling of blood c. The first Part. Q. How did Moses evidence his Faith in this Ordinance and the observation of this rite A. The Answer is obvious and is branched into three resolves any of which will clear the Devotion and Faith of this service 1. Moses did what he had speciall warranty and strong Authority for he did what for the matter and how for the manner as he was commanded in which respect Moses is said to he faithfull in all his Masters house Heb. 3.2 as a trusty diligent servant what he had order for concerning either the Common-wealth or Church of the Hebrews their rites and offices of Religion or the duties of policy their sacred or civill affaires he proclaimed enacted celebrated observed and executed 2. Moses having sufficient security and good assurance from God that the Sprinkling of the Blood upon the Deoreposts would be a signall difference to the destroying Angell that he could not mistake in his designe staggered not through unbeleife that is disputed not the improbabilities of the attempt canvassed not the impotency of the means nor scrupled the successe but kept to his first hold and principles Gods promise and veracity 3. Moses in this rituall contemplated Christ the true Passe-over and this service was a Typicall representation of the Blood of Sprinkling the Lambe of God Jesus Christ who is our Passe-over 1 Cor. 5.7 This anser I rather approve for these Reasons 1. Because this sutes most with the Apostles designe which was To comfort the Hebrews in their sufferings for Christ And thus he seemeth to Argue à minore ad majus from the lesse to the greater If your former Fathers according to the Flesh of whom you are come by the killing of a Lambe and effusion of its Blood rested ascertained of Gods favour and their Deliverance from the Egyptian Captivity then much more ought you their Successors who have Christ the true Lambe of God Sacrificed for you and his Blood shed to be strong in faith and firmly resolved of Gods greater savour who hath supplyed you with greater assurance and of your Deliverance from your present pressures and future Enemies and from your last and worst Enemy Death and him who had the power of Death the Devill and so this corresponds perfectly with the more formall and direct argumentation Heb. 9.13.14 For if the Blood of Bulls and Geats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternall Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God 2. This Exposition seems to continue the Apostles allusion Heb. 2.10 For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their salvation perfect through sufferings where he represents Christ made perfect by sufferings as the first-born of the Israelites consecrated for the whole Succession and the Devill who had the power of Death to the destroying Angell And then makes the paralell and thus amplifies it As the miraculous preservation of the First-born was to your Progenitors an assurance of their after Deliverance so the perfecting of Christ by sufferings doth at once both sanctifie and enoble your present sufferings and secures you of an after Redemption and state of Glory So that the result from these premised suppositions is this You Hebrews have stronger grounds of consolation and greater expressions of mercy and grace then was indulged or licensed to your Predecessors even in Moses his time when God deals most powerfully and mercifully with them and was most free and full in the declarations of his mercy They had but the Sprinkling of Blood for a Testimony You have the blood of sprinkling given you for so this favour is called Heb. 12.24 they the blood of a Lambe out of the Flock You the Blood of the Lambe of God who is also the great Shepherd of your Soules They had Moses to Solemnize this You have Christ the Mediator Moses his Lord and Master in his own Person to sacrifice this Q. But what was this Passe-over A. That Feast or Solemnity so called or a memoriall of the Passe-over For at that Feast they did Eat the Lambe in memory of the Angells passing by the Hebrews in the fatall destruction of the First-born of Egypt and then also they departed thence So that it either Denotes the Lambe then Eaten or the whole Feast all the whole Sacramentall-action is the Passe-over Exod. 12.11 27. And thus shall ye eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall cat it in hast it is the Lords Passeover And ye shall say It is the sacrifice of the Lords Passeover who passed over the Housee of the Children of Israel in Egypt when he smote the Egyptians and delivered our Houses And Ezod 13.9 ver And it shall be for a figne unto thee upon thine hand and for a memoriall between thine eyes that the Lords Law may be in thy mouth for with a strong hand hath the Lord brought thee out of Egyht Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he kept the Passeover and the sprinkling of Blood that Feast and Solemnity of the Passeover and that commemorative Rite or Sacraement of the Sprinkling of Blood Q. But how did Moses keep

and condition wherein Christ his Lord was interested and concerned yet Moses had not onely this motive of Faith to perswade him to this choice but he had another also and that a powerfull one For he had respect also to the recompence of the Reward that is beleeved the Deliverance of his People was approching and they should receive the promised Inheritance the Land of Canaan a Type and Figure of Heaven Q. But what doth Faith Eye temporall Objects or are temporalties as well as spiritualties taken into the cognizance of Faith or is that true Faith which moves for either of these respects could Moses fight the Lords Battells and look for Pay or Recompence Is not this to be a mercinary Souldier no Voluntiere or rather thus to act Is it not to love our selves and the reward not the Lord and his Service Is it not to serve him for Hire not for Duty A. Indeed it is most true That the Glory of God should be both the prime mover and ultimate end of all actions which are truely Religious because all Religion is to be terminated in God yet our immortall soules whose chiefe felicity and complement is the Union and fruition of God may deservedly challenge our secondary and subordinate thoughts and respects both because that in these respects we ayme at God who is our perfection and reward and also because our respects are regular when we take in the intermediate end with order and respect to the last and chiefest For in this case we overlook our selves by Eying an higher and more glorious Object And for this we have warranty both from those Precepts which enstruct us to seek the Kingdom of God to lay up a sure Foundation of good works For the hope of the Eternall Reward to strive with all care to secure our Election Luke 16.9 1 Cor. 9.24 Tit. 2.12.13 Colos 3.23 and also from those great presidents who have practised before us Moses here in this place Saint Paul Phil. 3.11.12 If by any means I might attain unto the Resurrection of the dead Not as though I had already attained either was already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus Our Saviour Christ that grand Exemplar Heb. 12.2 Looking unto Iesus the author and finisher of our Faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God And also from good Reason for Qui uult finem nult media and è contra now God commands the means faith and the end of that is salvation 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your soules He commands holinesse of life and the end of that is Eternall life Rom. 6.22 an happy end is a great provocation and encouragement to action and for this end God proposeth to us that most blessed and comfortable end The result is this That to act meerly propter mercedem for an hire is slavish and self-ish but to doe ex intuitu mercedis to look upon the Reward as an incitement and comfort is a most usefull help and so morally necessary to piety and devotion 1 Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Col. 3.24 Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ 2 Tim. 4.8 Henceforth there is layd up for me a crown of righteousnesse which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing The Second Part. 1. By Faith For Flesh and Blood would have perswaded Moses to a contrary choice to continuance and residence in Pharaohs Court and if he had consulted with worldly men concerning his Designe if they disliked his Person he would be censured and derided as weak and unpolitick if they had a kindnesse for him they would rebuke him as Peter did our Saviour upon a somwhat like account Be it far from thee Lord This shall not be unto thee Mat. 16.22 But Faith adviseth not with Flesh and Blood neither resolves with the men of this world No it adviseth with the Word of God and resolves with the Church of God and therefore that which the World so much admires and fancies the gallantry and splendor of a Princes Court the Title and Dignity of his Sonne and Favourite the Treasures of his Exchequer he did with great resignation and freedom relinquish and forsake And which is yet more that the World most dislikes and abhorrs poverty persecution ignominy slavery he did with much cheerfulnesse embrace for then he left the powerfull prevailing party and sided with an afflicted and despised people vexed and oppressed with arbitrary impositions and inhumane servitudes See what Faith can doe it can overcome the World it can count all things but losse to be found in Christ It is Faith and nothing but Faith that sets a just estimate and value of things not because currant but because worthy that distinguished betwixt truth and appearances substantiall and fantastick happinesses and so makes a Christiam esteem and adjudge the persecutions of an holy Church an higher preferment then the promotions of a tyrannicall Court that more then Heathenish Law of self-preservation is superseded by Christ Mat. 10.33 Whosoever shall deny me before men him will I also deny before my Father which is in Heaven And ver 37.38.39 He that loveth Father or Mother more then me is not worthy of me and he that loveth Son or Daughter more then me is not worthy of me And he that taketh not his crosse and followeth after me is not worthy of me He that findeth his life shall lose it and he that loseth his life for my sake shall find it and so abolished by that Law of Faith which he prescribed 2. By Faith because done in obedience to that Law and Rule of Faith which the Captain and High Priest of our profession had enacted and ordered The main difference betwixt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.3 the Work of Faith which is the fincere observation of Christ precepts and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.15 the work of the Law written in our hearts which is the dictates of a naturall conscience and the common notions of humanity betwixt an act of Grace and that of Nature that the oue is done onely rationally the other obedientially the one is a faculty the other a duty that we performe as man a rationall creature made by God and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other as a Christian a devout sworn servant of Jesus Christ who hath brought into captivity every thought even the most rationall most excellent thought or suggestion of Nature to the obedience of Christ 2 Cor.