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	servant_n	show_v	1,920	5	6.2627	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66062	Sermons preached upon several occasions by the Right Reverend Father in God, John Wilkins ...; Sermons. Selections	Wilkins, John, 1614-1672.; Tillotson, John, 1630-1694.	1682 (1682)	Wing W2215; ESTC R21732	182,840	522

protection of God For the eyes of the Lord are over the righteous and his ears are open unto their prayers And safety from men For who is he that will harm you if you be followers of that which is good The End of the Third Sermon The Fourth Sermon TITUS II. 10 That they may adorn the doctrine of God our Saviour in all things ST Paul having by his Preaching laid the foundation of a Christian Church in Crete or Candia and not having leisure to reside amongst them for the farther building them up in their most holy faith by reason of his employment in several other places to the care of which as being the Apostle of the Gentiles he was engaged he doth depute Titus in his stead And for his better encouragement and direction in those ministerial employments committed to him he writes to him this Epistle consisting besides the preface and conclusion of so many parts as there are Chapters which are three The first being concerning the ordaining of elders or Bishops with some animadversions against such as did trouble the peace of the Church The second concerning those particular duties that belong to the several orders and degrees of persons in a Family The third concerning the common duties of Christians in general The Text is under the Second of these Heads wherein Titus is instructed in that sound doctrine as'tis styled v. 1. whereunto he was to exhort several Ages Sexes and Orders of persons in an aeconomical relation Aged men have their lesson v. 2. Aged Women v. 3. Young Women v. 4.5 Young men and more particularly Titus himself as being under that rank v. 6.7 8. Servants v. 9.10 All which Exhortations are enforced by several reasons from the 11 v. to the end of the Chapter That which Servants are exhorted to is a submissive gentleness and fidelity to be obedient unto their own Masters to please them well in all things not answering again not purloining but shewing all good fidelity Which exhortation is further pressed upon them by a particular reason taken from that common duty incumbent upon all believers to bring a reputation upon the Religion which they did profess in the words of the Text That they may adorn the doctrine of God our Saviour in all things That 's the connexion and scope of the Text. There are four Terms which may seem to need explication What is meant by They adorning the doctrine of God our Saviour in all things 1. The Subjects of this exhortation in the word they that is Servants v. 9. By which word is not only meant such kind of Servants as are now in use amongst us Conductitij hired Servants who in other respects are Freemen and can let themselves out to service upon such kind of conditions and for such a time as they shall agree upon But it comprehends likewise Mancipia Slaves such as are bought and sold in the market and reckoned amongst mens goods and chattels For such were many of the Servants in the Primitive times Now because those that are in a servile condition are naturally of a more illiberal rugged and disingenuous temper the Apostle would have such Servants as are converted to manifest a change upon themselves in this respect becoming more mild and gentle in their carriage whereby they should remove that prejudice and scandal that was brought upon Religion by others As if the privilege of their being made free by Christ and having him for their Master might authorize them to be more stubborn and insolent towards their civil relations and not to remain any longer under the yoke of human servitude It would bring a reputation upon the doctrine of the Gospel which they professed when others should by experience find it so powerful upon them as to render those who are in the hardest condition of servitude patient and submissive under their yoke trusty and faithful in their duties 2. The next term to be inquired after is the Act Adorn The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to set a thing off for its best advantage of comliness that it may appear grateful and lovely to the beholders It consists in two things removal of blemishes and addition of ornaments Many things that are of an excellent beauty in their own native simplicities may yet be capable of such supperadditions as will contribute to their further ornament Now men may then be said to adorn their profession when they do studiously endeavour to avoid all such uncomely actions as may bring a prejudice upon it and to do such things as may make it appear most amiable and win over others to a love of it 3. The Object matter in that phrase The doctrine of God our Saviour whereby we are to understand the Gospel which is therefore said to be the doctrine of Christ because he is the chief Author and object of it It being the word of reconciliation by him Now tho it be not in the power of any creature to add any thing unto the beauty of this doctrine which is in it self the wisdom of God in a mystery 2 Cor. 2.7 The glorious Gospel 2 Cor. 4.4 And the light of the knowledge of the glory of God in the face of Iesus Christ v. 6. The riches of the glory of God Colos. 1.27 Which are some of the highest expressions of beauty that words can reach unto And so this doctrine is not in it self capable of any real addition of beauty from us no more than we can add light to the Sun yet God is pleased to esteem and to accept of that as an ornament to it when our conversation is as becometh the Gospel of Christ as the phrase is Philip. 1.27 When men walk sutably to those rules of goodness and purity and meekness which are therein so often insisted upon 4. As for that phrase All things it do's refer not only to those duties of Religion and Worship which do more immediately concern our communion with himself but likewise to the businesses of our conversing with others to our managing of secular and worldly business our very recreations and diversions should not be without a savour of Christianity And we should even in these things give evidence of our faith sobriety and patience and humility and contentedness And so likewise for the duties of our relations even the meanest of them That of Servants who tho they be themselves of the basest and most contemptible condition yet are in a capacity according to their sphere of bringing honour to their profession as well as those that are most noble So much I conceive sufficient for the explication of the words in the Text. Tho the duty here mentioned do by its particular connexion in this place more immediately refer to those that are in the relation of Servants yet it is supposed to be of a more general extent and to reach unto all other degrees and professions for whom the reasons of it will hold à fortiori For if

may denote two things Either serious deliberation about it or readiness of mind to it I. Serious deliberation about it he deviseth that is he imploys his most serious thoughts in this business consulting and contriving in his mind the most proper and effectual ways for it This is styled v. 6. The working of the heart speaking of the vile person his heart doth work iniquity And 't is elsewhere said of the wicked that he deviseth mischief upon his bed and sets himself in a way that is not good The expression doth denote a purposed application of the thoughts when men are studious and inquisitive how to effect and contrive things to the best advantage II. Readiness and spontaneity such an one doth not stay till he be provoked or necessitated by others to such kind of works but doth of his own mind cast about in his thoughts how to find the most fitting objects for them It hath been a Proverbial saying that Liberalitas non facit syllogismum liberality doth not stay to argue and debate when a proper and fitting occasion is offered but upon the first suggestion doth most freely close and comply with it 2. The Object liberal things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae digna sunt principe things that are noble and generous such as become a person of a large and bountiful heart such things as are of the most comprehensive nature redounding to publick general benefit and the good of mankind In opposition to those little acts of fraud and circumvention and surprizal mentioned before and all those narrow selfish designs which vile persons are addicted to 3. The benefit or advantage promised to it By liberal things shall he stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word may signifie to be established as it is rendered in the margin or to rise propter liberalitates consurget We are apt to think that these works of bounty will be a means to undoe a man and bring him down in his estate Which is an opinion that the Philosopher Eth. lib. 4. chap. 1. doth expresly own affirming that a liberal man cannot grow rich But 't was because he was ignorant of those divine promises which are made to this virtue and had not sufficiently considered the several instances to the contrary which experience might have suggested to this purpose amongst the very Heathens Such kind of persons shall not only be not ruined by their bounty but they shall hereby be confirmed and advanced in all kind of prosperity what they bestow in this kind shall prove a saving instead of casting away and he that soweth bountifully shall reap bountifully So that the Text doth contain a description of this virtue of liberality by its work or property and a recommendation of it by its wages or the blessing and success that belongs to it 'T is a noble subject and very proper for the present Solemnity And if the plainest evidence from Scripture or the clearest deductions of reason may be of any force I doubt not but to propose such considerations about it as to men that will attend and consider shall either convince them and win them over to their duties or leave them inexcusable In the prosecution of this subject I shall observe this plain method 1. Endeavour to shew the nature of this Virtue what it is and wherein it consists 2. To prove the necessity of it or the grounds of our obligation to it from Scripture and Reason and then 3. To apply it to our selves by some useful inference I. In treating concerning the first of these the nature of this Virtue I shall speak briefly to these four heads 1. The several Names of this Virtue 2. The Nature of it 3. The Qualifications of it and Opposites to it 1. For the several Names whereby 't is described There are two Hebrew words for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them mentioned v. 5. and they do each of them signifie nobility and dignity because this Virtue is so in it self and 't is essential to such as deserve to be so esteemed answerable to those English words used to this purpose Nobleness and Generosity The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latin liberalitas from whence the English is derived do import an ingenuous freedom in opposition to servility and baseness The periphrastical descriptions of it are such as these Opening our hands wide Deut. 15.8 Drawing out our souls Isa. 58.10 Dispersing abroad 2 Cor. 9.9 Being enriched in every thing to all bountifulness 2 Cor. 9.11 To be rich in good works ready to distribute willing to communicate 1 Tim. 6.18 2. For the Nature of it 't is described by the Philosopher to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virtuous mediocrity in the right use of our wealth directing a man to a due measure both in the acquiring and keeping of his estate but chiefly in giving and disposing of it upon fitting occasions Or 't is a virtuous habit whereby we are enabled and inclined to relieve the want and promote the well-fare of others in such cases where we are not obliged by humane laws In persons of large and princely estates and in works of splendidness and grandeur 't is styled by the name of magnificence which differs only gradually from it Being extended to persons in a state of suffering and misery 't is styled mercy or pity To persons in a condition of want 't is styled Alms or Charity Being each of them the same thing for kind and substance and diversified only by the subjects and objects 3. The Qualifications or conditions required to the due exercise of it which are chiefly four 1. Willingness 2. Freeness 3. Readiness for the manner 4. Largeness for the measure in opposition to Grudging Mercenariness Delay Sparingness 1. It must be done willingly with spontaneity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with forwardness of mind 2 Cor. 9.2 Not grudgingly but chearfully v. 7. Thine heart shall not be grieved when thou givest to thy brother Deut. 15.10 Sic des quemadmodum velles accipere Prevent being asked which will exceedingly enlarge a kindness Non tulit gratis qui cum rogasset accepit An ingenuous man may pay dear for a kindness when he is put to buy it with solicitation An unjust judge may be prevailed upon with importunity David doth with a kind of triumphant joy celebrate the temper of his people in offering so willingly their contributions towards the Temple he looks upon it as such an excellent disposition as was both acceptable to God and approved of men such as was an honour to the Nation and which God did highly esteem 2. It must be done Freely without expecting reward Luke 6.35 Do good expecting nothing again freely you have received freely give He that is liberal upon design may be styled mercenary Such kind of gifts are not benevolence but a bargain not a dole but a bait Mittit in hamo Venatio est non donatio saith St.