Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	double_a	king_n	religion_n	1,011	5	9.1580	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00778	A profitable exposition of the Lords prayer, by way of questions and answers for most playnnes together with many fruitfull applications to the life and soule, aswell for the terror of the dull and dead, as for the sweet comfort of the tender harted. By Geruase Babington. With a table of the principall matters conteyned in this booke.	Babington, Gervase, 1550-1610.	1588 (1588)	STC 1090; ESTC S101499	244,374	582

vt semper quoad licet refugiant Tantam ministerij ac sacramentorum reuerentiam esse oportere vt vbicunque extare haec cernant ecclesiam esse censeant c. That there ought to be in Christians such a detestation of Schisme that as neere as they may they euer flye it Again that there ought to bee such a reuerence of the ministerie and of the sacraments that where so euer they see these extant there they acknowledge the Church to bee For as much therefore as by Gods permission the Church is gouerned by these men what manner of persons soeuer they bee if they see the notes of the Church there it shall bee better not to separate themselues from the communion Neither hurteth it that some vntrue doctrine is there deliuered For there is hardly any Church that hath not some reliques of ignorance It sufficeth vs if the doctrine wheron the Church is founded haue his place and be kept Neither stoppe wee at this that hee cannot bee accompted a lawefull Pastour which hath not onely crept but most wickedly broken into the place of a true minister For it is not fit that euery priuate man should trouble himselfe with these scruples Sacramenta cum ecclesia communicant The Sacraments they receiue with the Church Per eorum manus sibi dispensari sustinent Only by their handes they indure them to be deliuered For whō they see to haue the places whether lawfully or vnlawfully they haue them although the matter somwhat appertayne to them yet may they suspend their iudgement thereof till a full knowledge bee had Therefore if they vse their ministerie yet is there no daunger least they shoulde seeme either to acknowledge or allowe or confirme the same for good But by this meanes they giue a testimonie of their patience whilst they are content to indure those whom they iudge worthy of condemnation euen by a solemne iudgement Thus farre master Caluin Somewhat long but truely very materiall to the poynt wee nowe speake of if humilitie woorke a reuerence of other mens iudgments especially that haue abounded with the great graces of God to the profiting of the Church and puffing pride doth not dangerously perswade vs that no man seeth the trueth of GOD but our selues which God forbid Bullinger agayne deliuered it boldly to the people of God in his time and after that qui saepe admonitus dolo vtitur non ecclesiam Dominum aut ministrum decipit sed se ipsum ipsi iudicium manducat Whosoeuer admonished often yet dissembleth and vseth guile hee deceyueth not the Church hee deceyueth not the Lorde nor the minister but hee deceyueth himselfe and to his owne damnation hee eateth Meaning that none could bee hurt by the company of any that communicate with them themselues being right And therefore meaning to prosecute this question no further in a comfortable hope I neede not I conclude both with the iudgement and very wordes of Master Caluin in his institutions remembred before Fixum igitur vtrumque istorum maneat Therfore let both these thinges remaine firmely fixed first that he hath no excuse that of his owne will forsaketh the outward communion of the Church where the worde of God is preached and the Sacraments administred then that the faultes of a few or many are no hinderance but that we may therein rightly professe our fayth by the ceremonies instituted by God Because a godly conscience is not hurt by the vnworthynes of any other either Pastor or priuat man and the mysteries are to a holy vpright man neuertheles pure and holesome though they bee together handled of vncleane men The fourth temptation concerning compulsion to good LAstly there haue bin and to this day are that thinke men shoulde not bee compelled to fayth and religion The Donatistes Pelagians and Anabaptistes in their seuerall times the Papists still dayly in their printed pamphlets But as the rest so is this also a subtile sleight of a tempting deuill to animate men vnto euill boldly An vntrueth in the word plainly refelled and of the Church and Children of God truely instructed euer abhorred The noble kings Asa and Iosia did constrayne and compell the people by seueritie of their Lawes punishments to serue the Lorde For whosoeuer will not seeke the God of Israel shall be slain whether he be smal or great man or woman saith the text Nebuchadnezzar made a decree that euery people nation and language which spake any blasphemy against the God of Sydrach Mysach and Abednago should be drawne in peeces and their houses put to the most base vse that might be A very sharpe law I trowe we will confesse to compell men to a dutie iust and godly And if this heathen king moued by Gods spirite did this and might doe it may not they that professe religion do it Nay shall they not as their knowledge and charge is greater so suffer double punishment if they do it not Surely the trueth is playne they shall King Darius did the like in the same Prophet And I make a decree sayth he that in all the dominion of my kingdome men tremble and feare before the God of Daniel For hee is the liuing God and remaineth for euer and his kingdome shall not perish c. The King of Niniueh againe forced by his authoritie all men in the City to humble them selues before God yea sayth he Let man and beast put on sackcloth and cry mightely vnto God Which example Austen vrged in his time against the Donatists and sayth the King of Niniuie did God good seruice by compelling the whole Citie to serue God In the Gospel the master sayd to the seruant Go out into the high wayes and hedges compell thē to come in that my house may be filled Neque absque causa sic loquitur Dominus Quia enim diuersi hominum mores ingenia item diuersa sunt non eadem docendi aut praedicandi ratio omnibus conuenit Sunt enim quibus simplicem institutionem doctrinam adhibuisse sufficit aliis admonitione seueriore multis adhortatione imo correptione obiurgatione acriore opus est Et ideo suprà verbi ministros exactorum similes dixit Neither did the Lord without good cause sayth a learned interpreter speake after this sort For diuers men being of diuers manners and dispositions one and the same way of preaching agreeeth not to them all Some it sufficeth to haue doctrine plainely deliuered to them others must haue earnest admonition also many must haue exhortation yea sharpe rebukes and chidinges or else they profite not And therefore the Ministers of God were compared before to Stewardes or Baylifes that sharply and roughly require their masters rent for his Vineyarde if it be wanting Fit etiam saepenumero vt magistratus suam authoritatem interponere oporteat quando multorum peruicacia tanta est vt aliter vinci non possit And many times it commeth to passe

that the Magistrate must put in his authoritie many mens stubbernnes beeing such so great that it cannot otherwise be ouercome See then how euen this place afordeth the doctrine which we speak of most truly namely that the Magistrate may compel whom the Preacher can not perswade to serue God What thought S. Austen of this place Heare and you shall see Putas neminem debere cogi ad iusticiam cum legas patrem familias dixisse seruis Quoscunque inueneritis cogite intrare Doest thou think sayth hee Vincentius that no man may be compelled to goodnesse when as thou hearest the master saying to his seruant go forth and compell them to come in whersoeuer ye finde Againe in his 50 Epistle 204 epistle and in diuerse other places he gathereth out of this text this doctrine Al other interpreters doe the like olde and new as occasion serueth them But faith you wil say cannot be forced For it is the gift of God no man commeth to Christe except the father drawe him And what then Therefore no man may be compelled to come to the preaching of the worde and to frequent commaunded exercises Let Schollers make that argument to their master and say learning is the gift of God and cannot be had except he giue it therefore they may not be beaten if they learne not Let seruants alleage that ability to do their duties commeth from God and therfore they may not bee looked to Let the theefe say to bee a true man is a gift that God giueth therefore he may not bee hanged if he steale Shall they escape by these reasons I trowe not Therefore wee answere it followeth not For although faith be the gift of God yet doth the Lorde vse meanes And although the will can not be forced yet may it be contained within dutie that it doe not any thing with offence contrary to religion And as we see in other things that they that are giuen to theft drunkennesse and other filthy pollutions of the body or soule cannot bee compelled by mans power to change their inward mindes to esteeme of those things according to their nature and yet many by lawes be restreyned from outward facts so though by mans might no minde can be indewed with fayth yet may open behauiour be restrayned amended and reformed and wicked contemners bee compelled to hear sermons to come to prayers to frequent y e publike assēblies at times appointed Which outward forced obediēce may God please work inwarde willing obedience in time For it hath done it often as thousands of experiences proue But if it do not through the incurable obstinacie of some which say as Austen noteth sic volo errare sic volo perire yet may not so soueraigne a salue be omitted by them that ought to apply it as y e same father also noteth It was sayd to Peter Whether I go thou cāst not follow me now but thou shalt follow me afterward And so may it be with others by the Lordes blessing of meanes that what coulde not bee in one time may be in other to the good and comfort of many For as the light of doctrine auayleth to rid away error from iudgement so doth feare of punishmēt in many helpe to reforme the practise of life against good order Mea primitus sententia erat c. My selfe was once of this mind sayth S. Austen that I thought no man ought to be forced to Christian vnity but that we should deale by perswasion striue by disputing conquer by reasoning leaste they prooued dissembling Catholiques whome we know professed heretikes But this opinion of mine was ouerthrowne not with wordes of gainesaying but with examples of euident proofe And first mine own Citie was obiected against me which beeing wholy ouer-runne with the heresie of Donatisme was reclaymed and brought againe to the trueth with the feare of good imperiall lawes in that case prouided c. Many others also were layd before me in like sorte reformed by good lawes So that I sawe it true that by feare of that which he would be loath to suffer a man may bee brought either to relinquish that former stifnesse that hindred him or to acknowledge an vnknowne truth before c. Terror enim temporalium potestatum quando veritatem oppugnat iustis fortibus gloriosa probatio est infirmis periculosa tentatio quandò autem veritatem praedicat errantibus discordantibus cordatis vtilis admonitio est insensatis inutilis afflictio The feare of temporall power when it oppugneth truth is to the iust that are strong a glorious tryall and to the weake a daungerous temptation but when it preacheth truth to them that are in error and do disagree to the wise it is a profitable admonition and to the foolish an vnprofitable affliction Yet is there no power but of God and he that resisteth the power resisteth the ordinance of God Whilst men be mad in the strength of their vngodly humour they rayle of al compulsion to the contrarie but hauing got vnderstanding and seeing from what euilles they are deliuered by thē that first forced them they reioyce that euer so well to their great good they were chastised and that wholesome vyolence that before with bitter wordes they inueighed against they then commend and praise vnfaynedly Foris igitur inueniatur necessitas nascitur intus voluntas Without therefore let there bee compulsion willingnesse groweth within That is spare not hardly sometimes to compell men to doe vnwillingly what by such force they shall happely better looke into and then performe with all willingnesse If no man may bée compelled to goodnesse why doth the wiseman so often speake of correction saying he that spareth the rodde hateth his childe and hee that beateth him saueth his soule Yea but whom compelled Christ euer say they He preached and taught and went no further Did he so saith Austen Haue they not Paule an example of the contrarie Agnoscant in eo prius cogentem Christum postea docentem prius ferientem postea consolantem Let them there see Christ first compelling and afterwarde teaching first striking and then comforting And he that entred into the Gospell constrayned with bodily punishment labored more than al those that were called only by mouth But men may not be compelled against their conscience A pretie ground of all Libertinisme and an high way to ouerthrow all estates vnder heauen For what good can bee commaunded or what euill forbidden that this excuse may not bee layd agaynst The Apostle sayth the Magistrate beareth not the sword for naught but sure if an erronious and deceiued conscience liking or disliking may bee a iust warrant to doe or not doe the Magistrate may put vp his sword and let it there continue for any vse he shall haue of it euery thing being auoyded with this my conscience is so and I may not be forced against my conscience But let vs