Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	ephes_n	parent_n	1,205	5	9.1418	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57545	The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part II	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1823A; ESTC R222130	165,186	261

are not delivered by way of Precept but of Councell If a man would be perfect so as to supererogate he must performe it otherwise he may do well enough But if we consider the reasons given to inforce these duties Mat. 5 45. We shall find them Precepts and every one who desires Heaven stands therto obliged Indeed it is durus sermo and contrary to an unsanctified nature which caused one Thomas Linacle preaching on those words of Christ Mat. 5.44 to cry out O my friends either this is very absurd or we are no Christians The Pharisees glosse pleaseth well Love your Friends and hate your enemies Mat. 5.43 Or if more then to shew compassion to them that do submit if they be our Enemies which yet may be found in generous beasts as in the Lyon c. Or if yet further not to doe them harme though they hurt us But to blesse those that curse doe good for ill c. this flesh and blood which ever is an Enemy to Grace can no way brooke Quest How comes it than to passe that David did so often curse his Enemies did he doe well therein Resp Our Enemies are to be considered First as our Private Enemies or as Gods Secondly we must distinguish betwixt our own private cause and Gods Thirdly betwixt the Persons of evill men and the Actions of evill men Now David when he cursed them did not consider them as they were his own Enemies but as they were Gods nor was it in his own cause that he cursed them but in Gods and his Churches according unto the rule of Paul 1 Cor. 16.22 Or if he did look upon them as his Enemies than he used those imprecations not against their Persons but Impieties So 2 Sam. 15.31 Act. 4 29. Secondly Davids imprecations were rather Prophesies of what should befall than Curses of his own as desiring or wishing that such things should come to passe And thus much for the usuall objections made against the Persons yet there remains a Case or two to be resolved arising from the doctrin delivered Case If this be so that not the Person but the necessity of the Person is to be regarded what matter is it to whom we give Resp Turpissimum genus perdendi est inconsulta donatio Unadvised giving is the worstkind of loosing our Charity must be Wise as well as warme therfore saith the Psalmist Psalm 41.1 Blessed is he that wisely considereth the poore and needy Now the poore and needy are distinguished into many kinds by our Saviour Mat. 25.35 The Hungry Thirstie Stranger Naked Sicke Poore Prisoner There are weake ones who have a failing or trembling hand Levit. 25.35 There are our own poore such as are amongst us within our own Gates or Parishes Deut. 15.7 And there are poore of the Houshold of Faith Gal. 6. Again there are impotent poore and there are impudent poore The former are so through Necessity either by birth as those borne Creeples or Blind or Fatherlesse c. or by casualty of losses sicknesse as the decaied Housholder the maimed Souldier and the like The latter are so through Choice they are poore because they are idle and lazy and so will be poore So our common Beggars and vagrant rogues the blemish of our Government and burthen of our Land Now he doth wisely consider the poore who puts a difference between poore and poore Hierom in Ep. ad Paul condition and condition And as Hierom saies hath regard of the substance of Christ that he doth not foolishly wast it nor inconsiderately give it least liberality be lost by liberality as the Wiseman said The Religious are to be preferred before the Irreligious and those who have bin painefull and laborious before the sloathfull and negligent and such as have walked inordinatly concerning whom Saint Paul long since made an Order that who so would not worke should not eate 2 Thes 3.10 that is as I conceive of the common stock and charge of the Church that if nothing els yet hunger and necessity might compell them to labour remembring alwaies that Nature be not deserted in extream necessity Plutarch in Lacon but out of that case they nourish Idlenesse who succour the Idler As that Lacaedemonian said to one who begged of him If I give thee ought thou wilt the longer coutinue thy idle life For he was the cause of this thy reproachfull living who first gave unto thee and made thee idle Case 2. Is it not lawfull than to give an Alms at our dores to common beggars Qui largiuntur indignis ca qua dignis conferri debebant tria committunt absurda 1 Nam ipsi jacturā saciunt 2 Et in bonos contumeliosi su●t 3 Et malos roborant materia vitiorum suppeditato Resp It is not to be approved of if without difference we give to all that come as to loose and idle persons who are able to work and labour For besides this that it heartens them in their lazy course as also causeth the honest poore to be neglected who otherwise should be more liberally mantained if such idle droanes did not eat up their Portion It crosseth Gods Ordinance who would not have a common beggar in Israell Deut. 15.4 And gives offence to the Christian Magistrate whom we are bound to obey in all things lawfull and indifferent whilst those good and wholsome Laws made for reforming of this abuse are disobeyed and transgressed Case 3. What order are we to observe in giving Alms or exercising works of mercy Who are to be preferred and have priviledge above other Resp Principally respect is to be had to the state and condition of the parties without any difference of Persons according to the Doctrin that hath bin delivered those who are in extream necessity and therby like to perish are first to be relieved though they be our Enemies and that before our dearest friends though likewise in great want but if our estate be such that we are not able to relieve all that crave our helpe being in the same degree of Poverty and Necessity than the nearer any is unto our selves the more must he be preferred Thus our wives next our s●lves and before all other whatsoever Ephes 5.28 Then our Parents who are to be preferred before our children we being bound in nearer bonds of Nature to them from whom we had our substance and being than to those who have from us substance being and owing more debt duty unto them in respect of our being birth bringing up than unto our children And albeit ordinarily and in order of Charity we are to provide for our children rather than for our Parents 2 Cor. 12.14 yet in great necessity we are more bound to our Parents After them our Children with the rest of our Family 1 Tim. 5.8 These are to be relieved before all other even before those who are virtuous and religious being not so near unto us in the bonds of Nature After these our