Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	authority_n	inferior_n	superior_n	2,363	5	12.4133	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

solemne profession of the external worship of God vpon that day in the publik congregation The Lord herein deling most mercifully with vs in that he granteth vs six dayes to bestow our selues in a holie sort in our worldlie businesse and requireth no more to himselfe but one of seauen The reuollution of which seauen daies being fetched from the creation of the worlde doth measure the length of all ages and times The Iewes therefore are deceaued and also those who together with EBION CERINTHVS and other superstitious obseruers of the Sabbaoth doe at this day require that seauenth day to bee superstitiouslie obserued amongst Christians and so by laying a yoak vpon those that are deliuered by Christ do go about to make christ vnprofitable vnto vs. 16 And euen as also besides the obseruation of the Sabbaoth which came about euerie seauenth day there were other dayes appointed vnder the Lawe to celebrate some of the benefites of God whereunto it was lawfull to add some others so it were to the same purpose and not to erect wil-worship as were those two daies named PVRIM instituted vnder ESTHER and also the feast of the dedication of the Temple euen so also there is nothing to the contrary but that both in particular churches and also generallie in the whole church some such daies may be ordained according as the necessitie of occasions and times do require 17 Yet two things are heere necessarilie to bee taken heed vnto first that those daies bee verie fewe least that by such holie daies an entrie bee opened to idlenes and riot the which abuses manie of the auncient fathers doe complaine to haue come to passe in their time at those meetings which were celebrated at the sepulchres of the martyrs The other that no leauen of superstition much more of impiety be intermingled with such obseruations to be short those holie dayes if need so require must bee so instituted as all possible heed be taken that no such abuses do creepe in and especiallie that such holie dayes be consecrated vnto none saue vnto God The Papistes therefore are to bee condemned who frō the smal beginning of that impiety which first sprang vp from the resort to the graues of the Martyres are growne to that passe that they haue dedicated vnto their Saincts as they call them daies Temples and inuocations which are joined not onlie with vnspeakeable riot but euen with most open superstition and horrible Idolatrie 18 Seeing then the case thus standeth and that this great wickednesse is so far growne that it can not abide anie moderate remedie those godly Magistrates and Pastors haue done religiouslie and wiselie who haue either in part or whollie as in some places abrogated the obseruation of these dayes yet is not the peculier remembrance of some of the wonderfull acts of our Sauior Christ to be therefore abolished Defended by IOHN WTERBOGAERT a low country man of Vltraject PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE XXXIIII 1 HAuing alreadie expounded the commandemēts of the first Table which do properlie and peculiarlie appertaine vnto the true and lawfull worship of God it is meete that wee lay open the commandements of the second which do containe our dutie towardes our neighbor first we will deale with the first precept therof 2 This commandement therefore may bee verie aptlie deuided into two heads that is into the commandement it self properly so called and the promise 3 In the commandement are distinguished by setting down one sort for the whole the diuers degrees of the callings appointed by God to the behoofe of mans societie namlie to the end that euery man should walke with great care in his owne calling neuer turning his eies from the bounds therof 4 Therefore children which is the first degree of mans societie are commanded to honor their father mother which thing also nature it self doth teach By this name are comprehended both these from whence we are come and also those that issue from vs together with our kinsfolke both by father and by mother our allies and our countrie it self and in like sort those are heere comprehended vnto whom we are bound to performe anie obedience either by reason of their high place and authoritie as kings Magistrates Lords Maisters or by reason of their age as olde men or those vnto whom we are bound for some benefite or by any other knot of dutie 3 The word HONOR containeth three things reuerence obedience and thankfulnes 6 Reuerence is the acknowledgement regard which is yeelded by the inferiours vnto the superiors not only in bodie but also in mind So the sonne is bound to honor reuerence both his parents the subject his gouernor the yonger honor his elder in years to be short one man to an other 7 Obedience is the execution of the commādemēt giuen by the superiour performed cheerfully and reddily by the inferiour as far as lieth in him therefore sonnes are boūd willingly to submit thēselues vnto their parents and subjects vnto their gouernors and to obey their commādements with all their might The Anabaptists then do withstād both God nature who think that there ought to be no vse of magistrats amongst christians but that they are to be abolished 8 We are yet to take heed that we yeeld not to our parents Magistrats or yet to anie man more than is meete that is that we haue them not in Gods steed And therefore they do greeuouslie sinne who hold that whatsoeuer pleaseth the Prince ought to haue the force of a law 9 Thankfulnes doth then manifest it self when as we do freelie acknowledge that we owe a dutie vnto al those of whome we haue receaued anie benefite and are readie to repay them againe and that in fuller measure if we bee able Neither is it anie thing against this point that fathers doe lay vp for their children and not contrariwise for it commeth often to passe that parentes doe stand in neede of the helpe and support of their children 10 Euen as honor is to be yeelded vnto superiours so on the other side those that are aboue others in degree ar bound to performe their duty towards their inferiours 11 Parents therefore must take the care of their children but so as they do not suffer them to haue too much of their owne will that is that they doe not loue those whome they haue begotten either more or otherwise thē is meet Of which sort was the loue of ELIE towardes his sonnes HOPHNIE and PHINEAS whereas it is their dutie fatherlie to chastise their offences 12 It is the dutie also of Magistrats to regard the welth of their subjects to appoint and by wise counsell to enact and ordaine those things which belong to their quiet and peaceable estate in this life But as for those things which appertaine vnto the saluation of our soules and doe belong to the causes preceptes and meanes to obtaine the same it belongeth not vnto Magistrats to

The hearers are made attentiue 1. by this word and exhortation HEARE 2. by the majesty of God who speaketh I IEHOVA Easie to be instructed 1. by the shortnes of speach vsed vnto them 2. by the order and distribution of the commandements Willing to giue eare by putting them in mind 1. of the benefite of Adoption THY GOD. 2. of the late benefite of their deliuerie out of Egipt WHICH BROVGHT THEE OVT OF THE LAND OF EGYPT AND OVT OF THE HOVS OF BONDAGE 4 Now the Lord did this not that he might allure men by a kinde of eloquence as it is the custome of the most For the spirite of God dealeth not with vs by the persuasiue speaches of mans wisedome but that he might frame himselfe vnto our capacitie and disposition and that hee might sturre vp the dulnesse of our fleshe by that meanes that might best do it and be most beseeming his majestie 5 This Praeface doth in generall define vnto vs who is the true God wherin God doth specially direct his speach vnto Israell in such sort as in them he speaketh vnto al nations as hauing promised that all nations shall be blessed in the seed of Abraham 6 Ther are three things to be diligētly marked in euery commandement of this Law first the person of the Lawgiuer then the person vnto whome this Law is giuen thirdly that which is either cōmāded or forbidden to be done 7 The word IEHOVA is to be referred vnto that diuine authoritie which the Lord by the right of his creation and prouidence hath ouer all creatures For hee is thence called IEHOVA euen because hee is and maketh all things that are to bee and to subsist and withall doeth administer life and sustenance vnto them 8 In euery one of these commandements the whole is to be vnderstood and gathered out of the part from the outward act we are to reason vnto the inward 9 By the affirmatiue we must alwaies gather the negatiue cōtrariwise to teach vs that we are not only biddē to abstain from euil but also to be careful of doing good 10 The true the lawfull inward seruice of God is especiallie contained in the first commandement which is nothing else but the worshipping of the true God according vnto the prescript of his Law 11 The end of the first commandement is that God among his people will beare rule ouer all whollie enjoy his authority And to the end that this may come to passe he cōmādeth al impiety al false opinions cōcerning God to be far from vs in like sort he enjoineth him self to be worshipped adored of vs in the true practise of godlines 12 Furthermore although that the duties which wee owe vnto God be innumerable yet they may bee not vnproperlie referred vnto four heads The first is the inward acknowledging whereunto is joined as an addition the spirituall obedience of the conscience the second is an assured trust the thrid is inuocation or prayer The fourth and last is thanksgiuing 13 The inward acknowledging we make to be a knowledge of the true God joined with the assent of the conscience reuerence and submission 14 Assured trust is a secure resting vpon him arising from the knowledge of his sauing will 15 Inuocation is the betaking of our minde vnto the trueth and promise of God as vnto the only fortresse of our saluation 16 Thankesgiuing is the profession of a thankfull minde whereby the praise of all the good things that wee receaue is yealded vnto God as vnto the giuer of them Now as God doth not suffer any of all these things to be deriued else where so he commandeth all of them to bee whollie attributed vnto himself 17 To be briefe wee are bound to content our selues with one God and therefore to put far from vs all fained Gods neither is the religious worship of God to bee rent in peeces which he only claimeth to himself alone Defended by ANTONY RENNALD of Gascoine PRINCIPLES VPON THE SECOND COMMANDEMENT OF GODS LAVVE XXX 1 EVen as the acknowledging and inward worshipping of on God is especiallie in the first commādement so the second commandement doth set down the outward worship of the same God from the contrary 2 The end is that all religious worship euen that which is outward is due vnto God onlie and such a worship as is agreeable vnto his spirituall nature 3 This commandement consisteth of three members for God first of all forbiddeth the making of any image to represent his diuine godhead Secondly he forbiddeth anie worship to be yealded vnto him in any image Thridlie hee bringeth a twofolde reason of this commandement the one because hee is the onlie aeternall GOD and therefore can bee represented by no bodilie shape or forme the other because hee alone is able both to reuenge most seuerelie the contemners of his name and also infinitly to blesse his true worshippers 4 All those therefore whosoeuer haue at any time bin not onely the worshippers of Images as of holie thinges but euen the markes of them to that purpose are once for all condemned as superstitious in this commandement 5 Foolish therfore is that opinion which the Grecians haue nowe these many yeares maintained who tolerating painted Images doe altogeather refuse grauen Pictures or any that are made of solide matter 6 Ridiculous also is their ignoraunce who make a difference betweene the Greeke word IDOL and the Latin name Image 7 Friuelous also is that three-folde distinction of religious worshippe a Worship due vnto God LATRIA b Seruice due vnto Idols DVLIA and c And double seruice due to the Virgin Marie HYPORDVLIA which hath beene latelie in part inuented and in part depraued by the Papists 8 Neither is their euasion to be lesse condemned who to the end they may excuse the sin of Idolatrie do affirme that they worship not the Images but that which is represented by them 9 Yet wee doe not holde all Images to be forbidden in this commandement but such as are ordained for Religion sake the religious vse whereof the worde of God doth therefore condemne because it is contumelious both vnto God and his creatures 10 And seeing that the Temples or Churches of Christians are ordained for the vse of Religion it is vnlawfull to place Images in them which the ancient purer churches wanted for the space of four hundred yeares whereas since that time standing Images were at the length suffered to come in after painted walles had beene admitted togeather with the standing Images that horrible madnes of Idolatrie suffered to take place which cannot as yet be thrust out 11 We grant then that there is another manifold lawfull vse of Pictures for some of them were Typicall in the old Testament yet not by man but by Gods appointment and not to the end that any wise they should bee worshipped but that they might represent some diuine thing vnder the shape of that which was visible