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	parent_n	precept_n	1,086	5	9.3339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

of God which is publique in his church or the preseruation and vse of the ministrie that is publique preaching and studie of religion administration and vse of the sacraments publique praier honor obedience dew to the ministerie that is a mainteining of the ministerie and spirituall sabbaoth which is obedience to this doct●ine It forbiddeth neglect of the duty of teaching corrupting and maiming of doctrine neglect of exhortation to vse the sacraments and their lawfull administration contempt of doctrine and curiositie in searching things not necessarie contēpt and prophanation of sacraments neglect of publique praier hypocriticall presence at them such recital of thē as is vnprofitable to the church with drawing others frō the ministerie abolishing the ministerie calling ther vnto men vnworthy errors about the vse of the ministerie contēpt of ministers disobedience to the ministerie ingratitude or harde dealing against the ministers neglect of schooles and schollers 5. The fifte precept commaundeth civile orde● or mutuall duties of men betweene superiors and inferiors wherof some are peculiar to p●rents as nourishing defenc instruction and domesticall education of their children to teachers as scholastical discipline and instruction to magistrates as commaunding the discipline of the whole decalogue and putting the precepts therof in executiō by defending the innocēt punnishing offenders ordeining and executing politique lawes in common weales of maisters as to commaund their families that which is iust to giue rewardes and gouerne by domisticall discipline of such as are honorable for age or authoritie as to direct others both by examples and advise inferiors as honor that is reuerence loue obedience gratefulnesse mildnesse towards superiors Other some are commō to all men as vniversal iustice and iustice particular distributiue diligence loue of parents grauity modestie gentlenesse Ther-fore it condemneth in parents neglect or loosenesse of education neglect of defence or foolish zeale for children In parents and teachers neglect of instructiō corrupting too much indulgence or fauor too much crueltie In magistrates slouth and tirannie in maisters granting too much libertie vniust commaundes defrauding men of their dew hyre or rewarde too much roughnesse in men of authoritie foolish coūsell light and euill manners neglect of yonger sort or others whom they may help or correct in inferiors defect of reuerence loue obedience gratification mildnesse or excesse when more of these is attributed vnto them then the lawe of God doth permit But in all omitting of dutie disobedience eye-service error or respect of persons in distributing offices honors or rewardes slouth busie curiosity want of loue to parents vniust indulgence towards children ingratitude vniust gratification lightnesse pride immodesty arrogancie shew of modestie too much rigor severity too much gentlenesse 6 The sixt precept provideth for the safety of our owne and others life and body therefore commandeth particular iustice hurting no man gentlenesse mildnesse quietnesse cōmutatiue iustice in punishmēts fortitude humanity mercy friendship It forbiddeth vniust harming the life or body of our selues or others too much pitty wrath vniust anger desire of revenge strife cruelty respect of persons turbulency vniust gratificatiō for quietnesse sake cavill vpon too strict law private revenge fearefulnesse inhumanity hatred of our neighbour inordinate loue of our selues reioicing in other mens harmes wāt of pitty in mens miseries lightnesse or inconstancie in contracting or dissolving friendship cousenage OF THINGS INDIFFERENT 1. OF humaine actions some are in their owne nature good or evill some indifferent 2 Of their owne nature good are such as be expressely commaunded by God which wee must needes doe according to the intente of the lawe rightlie vnderstoode 3. Evill in their owne kinde are such as are expressely forbidden in Gods lawe 4. Indifferent are such as are neyther commaūded nor exhibited by God 5. These may either be done or omitted with sinne or without sinne 6. They are sinnes when they are either done by the vnregenerate or of the regenerate but with scandall offence of themselues or others 7. They are no sinnes when they are done of the regenerate without scandal 8. They are necessarie to be done when they cannot be omitted without scandal 9. Therfore of themselues they are lawfull and good but yet indifferent and arbitrarie by accident they may be evil and vnlawful or necessary XXII OF MANS IVSTIFICATION BEFORE GOD. 1. That righteousenesse wherby we are iustified before God is the fulfilling of Gods lawe 2. Legal iustice is the fulfilling of the lawe performed by him which is named iust 3. Evangelical iustice is the punnishment of our sinnes which Christ endured for vs freely imputed by God to them that beleeue 4. Since the fall of man no man besides Christ alone in this life is iustified before God by the righteousenesse of the lawe 5. Wee are iustified onely by faith in Christ 6 And yet the righteousnes of the law must in this life be begun in al that will be saved XXIV OF THE SACRAMENTS Publiquely disputed at Heidelberg the 23. of August Anno. 1567. 1 GOd from the beginning did ioine vnto his promise of Grace certaine signes or rites which are in the church vsually called sacramēts The proofe recited by the respondent afore disputatiō after the ancient custome of the vniversity From Adam there haue beene sacrifices which God ordained because they pleased him Circumcision vvas commaunded vnto Abraham By Moses the sorts rites of sacrifices were encreased and other ceremonies added vvhich endured vnto Christ who ordained and substituted in their steede baptisme and the mysticall supper of the Lord. 2 The sacraments are signes of the eternall covenant betweene God and the faithfull that is they are rites commaunded vnto the church by God and added to the promise of grace that by them as by visible and assured testimonies God may signifie vnto vs and witnesse that according to the promise of the gospell he doth communicate Christ and al his benefits to them vvhich vse these signes in a liuely faith that so hee may confirme vnto them a confidence assurance of this promise and the church by these visible markes may be distinguished from al other sectes publiquelie professe her faith gratefulnes towards God continue encrease the memory of Christs benefits and be bound and provoked to mutuall loue and charitie vnder one head Christ Iesus The proofe This definition is expreslie set downe Gen. 17. 11. Exod. 20. 10. 31. 14. Ezech. 20. 12. Ye shall keepe my sabbaths c. That rites were commanded vnto the church by God it appeareth by induction also the rites are added vnto the promise as visible signes thereof Because the rites of all sacramens doe not only signifie our duties toward God but especially principally Gods benefits towardes vs as circumcision signifieth remission and mortifying of sinne Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover the killing and eating of Christ 1. Cor. 5. 7. Ioh. 1. 19. Heb. 8. 9. 10. Neither doe we only

good and evill naturally knowne and bread in reasonable creatures in the creation many times after repeated and declared by the mouth of God teaching vs that there is a God and what manner of God he is binding all reasonable creatures to perfect obedience conformity externall internal to that rule promising the favour of God and life eternal to all that performe perfect obedience and denouncing the anger of God eternal punishment to all that are not perfectlie conformable therevnto vnlesse there be granted remission of sins reconciliation through the son of God our mediatour 3 The law of nature before the fal was altogether the same with the moral law of god but the knowlege of God being after the fall obscured in mans minde the lawe of nature is now become only a part of the decalogue or ten commandements being obscure and maimed especially in the knowledge and worship of God for which cause also God repeated and declared againe in his church the whole body of his law 4 Ceremonial lawes are certaine precepts of ceremonies that is of actions and externall solemne gestures or such as must be performed in the publique service of God with observation of the self-same circumstances ordained either to signifie future things or for orders sake 5 Iudiciall lawes concerne the externall defence of discipline according to both tables of the decal●gue or concerning civil governmēt amongst the Iewes that is touching the order duties of magistrates iudgments punishments contracts and differences of being Lord or owner of ought 6 This distinction of divine lawes must be obserued both because of the difference of these laws which being neglected their right force and meaning cannot wel be vnderstood also that we may well iudge and instruct others in the abrogation and vse of the law 7 These are the differences betweene the lawe moral and ceremonial and iudicial lawes First moral commandements or precepts are naturally knowne ceremonial and iudicial are not 8 Secondly moral lawes binde al reasonable creatures ceremonial and iudicial were only prescribed to the Iewes 9 Thirdly moral lawes are ever in force ceremoniall and iudiciall are not 10 Fourthly moral lawes commaund external internall obedience ceremonial and iudicial cōmaund only obedience external which notwithstanding must be ioined with internal moral obedience 11 Fiftly moral lawes are general not limited with certaine circumstaunces ceremonial and iudiciall are special that is determined by certaine circumstances 12 Sixtly ceremonial and iudicial laws are types foreshewing some thing moral laws are not types but signified by types 13 Seventhly moral lawes are a principall vvorship of God or the ende of other lawes ceremonial and iudicial owe service to the moral that by them these may the better be obserued 14 Eighthlie lawes ceremonial yeeld to the morall but morall lawes yeelde not to the ceremoniall XVII OF THE VSE AND ABROGATING OF GODS LAW 1 THe ceremoniall and iudiciall lawes of Moses in respect of obedience due to them are abrogated by the comming of the Messias 2 The moral law is abrogated in respect of the curse not in respect of obedience due to it 3 Vses of the ceremoniall and iudicial lawes of Moses partly were partly are these First a schooling or leading vs vnto Christ that is a signifying or shadowing of spirituall and heavenly things in the kingdome of Christ 4 Secondly a distinction of Gods people from other nations 5 Thirdly an execution or putting in practise the law moral which requireth a limitatiō of many circumstances both in church cōmōweale 6 Fourthly ● testifi●ng of our obedience toward● God 7 Fiftly the sealing of Gods covenant by ceremonies which were sacramental signes 8 Sixtly a preservation of the Mosaicall policie til Christs comming by iudicial lawes which were the sinewes and forme of the common weale 9 Lastly a confirmation of the new testament by comparing the fulfilling of all things with the types 10 The morall law in time of our innocencie had other vses then now it hath as a perfect conforming of the life of man to GODS will a good conscience and sure confidence in Gods loue favour 11 In this our corrupt nature these vses it hath first a maintaining of discipline within and without the church 12 Secondly an acknowledgement of our sinnes which two vses pertaine vnto all men and are that p●dagogie or schooling of the law wherby we are led vnto Christ 13 Thirdly an information to the true worship of God which vse is peculiar to the renued or regetate 14 And these are the principal vses besides which there are also some others as namely a testimony that there is a God what maner of God he is 15 A note of the church which is distinguished by integrity purity of the law from all other sects 16 A testimonie of that excellency of mans nature which was before the fall which is restored vnto vs by Christ 17 A testimony of eternal life wherin the law shall be fulfilled seeing in this life it is not fulfilled and God made it not that it shoulde never attaine its proper and principall end OF THE EXPOSITION AND DIVIsion of the Decalogue 1 THe Decalogue or ten commandements cōtaining a summe of the whole law of God are to be vnderstood according to that exposition which hath beene delivered by Moses the Prophets Christ and his Apostles 2 The law of god requireth perfect obediēce both inward outward in the mind wil hart actiōs that is in our words deeds and external gestures 3 Our obedience to al the other commandemēts must be referred vnto the first because the loue glory of God must be the impulsiue final cause of al our obedience 4 The interpretation of every law must be gathered from the end for vvhich it was made 5 For divers ends one the same vvorke may be cōmanded or contained in divers cōmandemēts 6 Precepts affirmatiue cōmanding do include also the negatiue and prohibition contrarily 7 Some principal kind of thing being cōmanded or prohibited other kinds also which are neere like vnto that are vniversally commanded or prohibited 8 Where the effect is commanded or forbidden there likewise we must vnderstand that the cause is also commanded or prohibited 9 With the relatiues their correlatiues also are cōmāded becaus the on cānot be without the other 10 There are two tables of the decalogue the first cōpriseth in 4. cōmādements certaine duties to bee performed immediatly tovvards God the second teacheth in 6 cōmandemēts what duties must be performed towards our neighbour immediatlie but towards God mediatly that is towardes our neighbor for the cōmandement glory of God 11 The precepts of the second table yeeld place vnto the precepts of the first 12 That is the truer divisiō of the decalogue which reckneth the second commandement of images the tenth of concupiscence OF THE FIRST COMMANDEMENT 1 The first table giueth precepts of duties toward God the