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	honour_n	parent_n	5,183	5	9.2349	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14711	The sermons of master Ralfe Gualter vpon the prophet Zephaniah written in Latine. Translated into English by Moses Wilton. Seene and allowed	Gwalther, Rudolf, 1519-1586.; Wilton, Moses.	1580 (1580)	STC 25014; ESTC S102103	95,131	274

méekenesse or rather lowlinesse and humilitie For hée addeth seeke Iustice seeke Meekenesse It is the propertie of Iustice too giue to euery one his owne and it reacheth as well vnto God as vnto thy neighbour but hée comprehendeth in the first member those things that belong to God for as much as he commaundeth vs to séeke him but that Iustice that belongeth vnto men is twoe fold to witte publique priuate publique iustice belongeth vnto Magistrates whose duetie is to preserue the common peace to minister the lawe holyly to rewarde the good and punish the wicked and what pleasure these thinges ought to be vnto vngodly Magistrates it is knowne euen by that that they are so often brought in in the lawe and Prophets and because it is manifest that no nation hath long abiden in safetie wherin the lawes of the common wealth were either solde for money or neglected Priuate Iustice is that that belongeth to euery one particularly and commandeth vs to performe duetie to euery man respecting as well our owne calling as theirs The effectes of this Iustice is that we giue due honour to our parents and al others which are to vs in steede of parents That parentes haue an honest regarde to their children as well touching their bodies as mindes that wee bee carefull to profit our neighbour according to the rule of charitie that wee doe him no iniurie wherby either his body or good name may be endamaged To conclud that we bridle our thoughts and lusts so that wee commit nothing against the Lawe of charitie and iustice and verily they that séeke GOD with al their heart doe neuer neglect those duties which by his commaundement we owe vnto others But that men should not please them selues in these thinges or put the desert of saluation in them the Prophet willeth them to studie for humilitie which causeth vs to be wholy subiect vnto GOD and teacheth vs to depend vppon his grace and goodnesse as Christ admonisheth in Luke Chap. 17. When wee haue done al let vs say wee are vnprofitable seruaunts This may bee séene in all the Saints of GOD whose prayers are Psal 143. 130. Iohn 15. Enter not into iudgement with thy seruaunt O God for if thou be extreme to marke what is done amisse O Lorde who may abyde it Neither doe they at any tyme forget that saying of Christ 1. Cor. ● Without mee you can doe nothing And that which the Apostle doeth plainely say What hast thou that thou hast not receiued but if thou haste receiued it why boastest thou as though thou hadst not receiued it But séeing God requireth these thinges of them that be godly it is euident enoughe what account they are to be made of which professing a loue of godlynesse doe eyther not regarde the duties of Iustice and lyue rather as an Epicure then a Christian or els they put rewarde in them and doe boaste that heauen is due for them which the Pharesies did in time past all at this time doe that are puffed vp with the leauen of papistrie Moreouer the Prophet ministreth the reasons to the godly whereby they may be stirred vp He giueth hope of safetie to the godly For first hée giueth them hope of saluatiō least they should think that they laboured in vaine and should therefore become more slacke For wée knowe that the godly doe oftentimes beginne to be troubled because they feare that they themselues must bee in the same daunger and perishe with the wicked The Prophet Zephaniah therefore salueth this temptation when hée saieth If at any time yee may bee hidden in the day of the Lordes wrath Hée promiseth them a hyding which they must haue vnder the winges and protection of GOD least they should come to a wicked ende with others but hée speaketh modestly or rather as it were in doubt not because hée eyther doubted of the grace of God or would perswade others to doubte but that they may admonish thē again of modestie lowlinesse which hée had commended euen now Least verily they shoulde thinke that GOD was necessarily tyed vnto them or els that he were in their debte Moreouer as wée haue els where admonished those promises ought to be vnderstood not of remission of sinnes the promises whereof are surely established with the godly but of the outward helpe of God any deliuerance out of daungers hanging ouer their heads which sometime is put of more longer when néede requireth that wée shoulde haue longe exercise But if the Prophet speake so modestly of the godly what is to be thought of the wicked which do despise the admonitions and threatnings of GOD Peter sawe this when hée sayde 1. Pet. 4. If the righteous shall scarse bee saued where shall the wicked and the sinner appeare For although the Citie and the Temple being ouerthrowne the people was carryed away vnto Babylon yet they were hidden and founde sure assistance in God as many as folowed this coūsell For Ieremy had the Babylonians assistant very helpful vnto him Daniel and his fellowes were liberally appoynted and were afterwarde aduaunced to very high degrées Iechonias also who being skarred with Ieremies talke went into voluntarie exile and was wonderfully preserued many yeares 2. Reg. 25. Iere. 52. And euill Merodach had him in great regarde being brought out of prison and made him more excellent then all his Princes And it is no doubte but many others also that shewed them selues obedient vnto GOD tried the trueth of this promise Secondly the Prophet sheweth the greatnesse of the daunger that by this consideration he myght stir vp the godly to a constant trust of Gods promises and an earnest studie of godlynes Because Haza is forsakē and Ashkalon is made desolate they shall driue out Ashdod at the noone day and Ekron shal be rooted vp The meaning is that the hurly burly of the warre that was at hand should be so great that it should come euen to the néere Cities of the Philistins which as yet were not ouercome although they were sometime punished with great slaughters Paronomasia But the Prophet vseth a very beautifull resemblaunce of wordes where hee speaketh of Gaza and Ekron which they that are skilfull of the Hebrewe tongue may very well note that they may easily see that the Prophets were neither vnskilfull of the arte of Rhetorique neyther yet without their eloquence But saith he They shal driue out Azotꝰ at noone day that hée may shew that their enemies shall fall vppon them without feare openly at noone tide but his mind was before all others to name those cities which wee knowe were most troublesome to the people of God that by that occasion hee might passe to the third parte of this sermon wherein hée giueth a remedie for that offence which sprange of the vntimely vnméet reioycing of the heathen whē the people of GOD were led away captiue Let vs apply these thinges to our selues and when we sée

also of all the kingdome they challenged the chiefe prayse of holynesse and iust dealing vnto them selues but the cause of this perswasion was for that they thought that holynesse and godlynesse consisted altogether in outward ceremonies and that the puryfyinges of the lawe did suffice to clense sinne He teacheth therefore that this their perswasion was both vaine and hurtful seing that in the iudgement of God they were polluted vncleane therwtal violēt robbers tyrants yea they inhabited a citie that might rather be thought a most filthy brothel house and dēne of théeues cōsidering that among thē nothing was as it ought to be neyther in religiō nor yet in the administration of ciuill affayres The prophet Isay in his 1. cap. inueigheth against the same citie almost in like maner when he calleth the princes Sodomits the people to be of Gomorrha and hauing reiected all their rites he saith How is the faythfull citie become a harlot it was full of iudgement and iustice did abyde in it but now they are murtherers We shall afterwarde heare the causes of so fore and grieuous complaint But now let vs note that that citie then the which none in all the world was more famous is burdened with such heinous crimes for we may let passe the common things that bring worthines and renowne vnto cities as wealth antiquitie and victories c. Al which it wāted not for the which it is of Pliny called the most renouned citie in al the world First it was praise worthy that long since namely 1000. and 300. yeare before Zephaniah prophecied Melchesedek whom we know to be a figure of Christ was both king and priest therof Againe Dauid made it the kinges seate from whose tyme vnto Iosia are reckoned seuenteene kinges which in it reigned continually one after an other besides this God vouchsafed to make it the place for his Temple and mysticall woorship who also beautified the same with most liberall promises For he had saide of it in the 132. Psalm This is my resting place for euer heere will I dwell because I haue had a loue vnto it Moreouer and besides all these thinges it was a figure of the Church which after the ascention of Christ began there too bee gathered together by which name it is chiefly commended in the Psalmes But all these thinges profited not But that it is sayde to be filthily polluted a robbing citie yea an harlot and as Sodome when it did not agree to the dignitie thereof No outwarde woorthines therefore can be preiudiciall to the woorde of God neither yet any glory of titles ought to bleare the eyes of the ministers of the woorde that they should spare those that they sée woorthie to be sharply reprehended the rashe headinesse of the Romish ones is heere also reprooued who because of the olde excellencie of Rome their citie and because of their predecessours that were so notable by reason of their learning godlinesse and crowne of martyrdome doe chalenge vnto themselues a certaine franchesse exemption or freenes from all thinges But what haue they that may be compared with the woorthines of Ierusalem séeing it is well known that those thinges bee lying fables which they so without all shame and swinishly affirme of Peter and the Apostles that they sate as Bishoppes in Rome But that we may giue that all those thinges are true what is it vnto them which nowe long since haue wanderingly forsaken the steps of their godly forefathers By reckoning vp their sinnes he confirmeth his accusatio●… But that the Prophet bee not thought a reuiler he prooueth that Ierusalem is euen such by making a diligent reckoning vp of their sinnes the first sin in it that it heard not the voice of the lord speaking vnto thē in the law by his prophets The word of God in deede was preached and Iosia had foreseene that the booke of the law was read openly and many were the sermons of the Prophets among whom this our Zephaniah and Ieremy were chiefe But the most did disdaine to heare them either because they hated the word of God wherwith they heard their faultes reproued or els because they thought they stoode in no néede of any teaching or instruction and if any did heare yet they obeyed not but suffered themselues to be caryed away with their most filthy delightes But the prophet not without consideration beginneth of this For séeing that God in his word hath made his wil known vnto vs and doeth in the same offer Christ vnto vs by whose merit we are sanctified there is no other way for vs to obtaine sanctification but by hearing of his word and hauing heard it to imbrace it with a true fayth which maketh al the vnderstanding and wisdome of our flesh subiect thereto Christ in the 15. of Iohn speaketh of this whē he saieth his Disciples were cleane through his worde which they had beléeued But againe from thence it followeth they cannot be but filthy vncleane and prophane yea as Christ saieth in the 8. of Iohn the very children of the deuill which will not heare the word of God For they both retain their natural corruption and do moreouer defile them selues dayly with new sinnes when they want that doctrine which is able to kéepe them in their duties 2. They wou●… not beare an●… correction Secondly he sayth They receiued no correction Hee sheweth that they were remedilesse and the Prophet hath regarde to the order that God as a most faythfull father vseth in reforming those that be his for first he teacheth them louingly in plaine precepts he cōpendiously setteth down his wil and what he would haue vs to do but if he sée vs slack drowsie then he addeth admonitiōs exhortatiōs reprehensions and more sharpe corrections wherevpon Isay saide long agoe Esay 58. Crye with thy throate and cease not lift vp thy voyce like a trumpet tell my people their offences and the house of Iacob their sinnes 1. Tim. 5. 2. Tim. 4. And the Apostle biddeth Timothie not only to teach and admonish 1. Tim. 5. 2. Tim. 4. but also to reproue and rebuke and that before al men to the end that others may be made afraid from sinning but if God profit not by that meanes then he taketh roddes in hand and sendeth either diseases or els hunger famishment or els he stirreth vp the terrors of warre or els he loadeth and pincheth with other aduersities as it séemeth good vnto himselfe But if there be any that doe despise all these thinges and will not be taught nor reproued nor rebuked do moreouer cast behinde them his sharpe corrections and doe not therein acknowledge the hand of God who with his fatherly rods laboureth to bring them to a better minde out of all doubt they be remedilesse and past all hope And that the Iewes vnto whome Zephaniah speaketh these thinges were such the hystorie of those times doth aboundantly declare ●